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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

vnto him the kingdome of heauen and that through our faith though neuer soe little notwithstandinge anie wickednes wee should be secure of heauen that there is no sinne before God but incredulitie That the tenn comaundements pertaine not to Christiās That accordinge to Caluine it is impossible to the Sainctes to obserue the comaundements Also that there is noe paines of damnation for man but to thincke that God is aduersarie to him Petrus Rycherus said who was it were the Idoll of Beza and who was sente by Caluine vnto the weaste Indies that Christe should not be prayde vnto Wherfore he tooke Gloria Patri Filio c. out of the Psalmes of Dauid Cart. in ● repl pa. 191. 13. Did not Cartwrith say I cannot be persuaded that saint Peter and saint Paule were soe foolish as to thincke that a poo● miserable man which they saw with the● eyes Beza in respō ad arg Brēti● Epist 6. Fox in his Carelesti pag. 1534. Calu. in Hermo in Euange Calu. insti l. 1. c. 18. Peter martyr in 1. Sam. 2. Melancthon in c. Rom. 8. Calu. li. de eterna Dei praedest pag. 101. Zuin glius li. de prouidentia was their God Beza alsoe holdes the same and many others of that stampe y● some of them that were burnt in Queene Maries dayes and related by Fox for Martyrs houlde That Christ was in desperatio● when he was vppon the crosse according● to Caluine That God is the author and cause of sinne the procurer and intiser comaunder and worker and that the adulterie of Dauid and the treason of Iudas was as well the worke of God as the conuersion of saint Paule And that man hath noe free will with manny such horrible blasphemies to tedious for me to repeate and irksome for anny Christian to heare Soe as by these wicked paradoxes it must followe that God is turned to be a diuill and that he is most vniuste to condemne men for the offenses which they cannot shunne hauinge noe free will to auoide them nor noe force to resiste God the worker counceller and intiser to sinne That noe iott or sillable of Christian religion ought to be counted a thinge indifferent or of smale moment and that whosoeuer doth not agree with the Catholique Church in all pointes of beleefe cannot be saued CHAPTER III. 1. S Thomas saith that whosoeuer doth err in one article S. Thom. 2 2. q. 5.3 he hath noe faith of the rest for as saint Vincentius Ferar. saith vertue hath noe more fondations then one and the same is indiuisible which is the diuine trueth which cannot be deceaued nor deceaue and soe whosoeuer doubteth in one hath noe foundation of the reste For if a rocke should fall vppon which there should be 12. chambers all those chambers would fall also euen soe the protestants in the beginninge fell from the church which is the rocke vppon which Christe builded these 12. chambers I meane the twelue articles of our beleefe soe once they fallinge from the church they fell from these 12. articles and came vnto vs in spiritu erroris mendacij in the spirite of error and lienge This Martin Luther said of the Zuinglians Luth. dialog 6. c. 11 In vaine saith he they beleeue in God the father the sonne and the holie ghoast and all the rest because they denie this one article Hoc est corpus meum this is my bodi● 2. For this cause Iconoclasters or Image● breakers are auncient heretiques becaus● they denie that article of the catholique church of the reuerencinge of sacred images How many of al estates prelates nobles and common people suffred eyther death or banishmente in the time of the Emperors that were image breakers for they considered that whosoeuer obserueth all the lawe and offendeth in one is guilty of all the reste The trewe mother of the child would haue noe diuision thereof Nonne isti saith saint Augustine quos v●catis haeretici doe not these which you call heretiques confesse the same trinitie beleue also in Christe and yet they were called auncient heretiques whose heresies were knowen and nowe altogether extinguished through their absurdities Aug. lib. 2 de trinit cap. 17. Hoc qui credunt saith he lib. 2. nectu in catholica fide sed in schismate aliquo aut haeresi credunt whosoeuer beleeueth all articles of the creede and otherwise remaininge in any scisme and heresie cannot be in the catholique faith The Arrians denied but one letter in the creede Zozo li. 3. cap. 17. Theod. l. 2 cap. 18. 21. and yet saint Ierom saith that if the church had not resisted the Emperor Valen● which did fauour the Arrians touchinge that letter which was Omusion in steed of Omision Christendome saith he would haue bene in great danger 3. When the prefect of the Arrian Emperor Valens In vit Basil Naz. orat 20. in laudem Basilij dealt with saint Basil that he should not be soe obstinate or wilfull in his opinions but that he should conforme himselfe to the Emperor and liue in his fauour he answered that such as are fedd with the daintie feastes of holy scriptures they would suffer all kinde of tormentes rather then any iott sillable or letter should be chaunged And as for the Emperors frindshipp he did esteeme it well soe that it were not against pietie and religion Rom. 12. S. Chrisostome vppon that place of saint Paule Hauinge peace with euerie bodie Wee ought not to preferr saith he peace before godes trueth when the same is in danger but rather to offer our liues for the defence thereof Soe as yow see that the Arrians were condemned for heretiques for one letter beinge in all other pointes catholiques but the protestantes haue raised from hell all the heresies that euer were for noe heretiques almoste that euer were but kept ecclesiastical seruice and ceremonies like the catholiques but the protestants haue taken away all therfore they should not bragge that their religion is agreable to the word of God or the Romish church or that the Romish church or anny member thereof should ioyne with them therein That the newe Religion for that it takes away all religion is worse then that of the Turckes and Gentiles CHAPTER IV. Stur de rat concordiae in●und● 1. STurmius a protestant wryter sayeth that Lutherans and Caluinistes do destroye and take away the cheefeste articles of Christian religion and the fondation of our faith Which thus is proued to be true That religion is beste which thinckes of God most reuerentlie and of their neighbours most charitably but the Turcks and Gentiles doe farr excel the new religion in worshippinge God and helpinge their neighbors therfore it must needes be better then the new Cicero sayeth Cicero lib. 2. de diuinitate that God is a certaine excellent and eternall nature and that the order of ecclesiasticall thinges is the beawtie of the world who although they did speake of

more indisciplinable then they were in poperie These be Luthers owne wordes As touching their learninge or knowledge in diuinitie Stanc lib. de trinitate mediatore Francis Stancarus witnesseth one of their prophetts one Petrus Lombardus is more worthie then one hundreth Luthers two hundred Melancthons three hundred Bullingers foure hundreth Martyrs fiue hundreth Caluines Who all if they were pounded in one morter there could not be beaten out of them one ounce of true diuinitie especiallie in the articles of the trinitie incarnation mediator and sacraments 12. You see what testimonie your owne prophett doth beare against you looke to all those countries where they haue stirred vpp their tragedies was there any countrie the better for this ghospell or was the wicked life of any one reformed by it or were the professors themselues amended any thinge in their wicked liues by it Compare the wicked life of the professors of this newe religion with the vertuous life of the holie fathers that haue planted the religion that wee professe No kingdome gained vnto thirst by the woord Haue they not shined in all holines of life in all heauenly conuersation by which they haue allured the hearts of faithles and stiffnecked gentiles did they conuerte any kingdome vnto Christe by the sword haue they euer surprised citties or ouerthrowen kingdomes or euer brought with them armies into the fielde no not by the sword but by godes word and humilitie of spiritte haue they ouercome the deuill Was not Luther a professed Fryar many yeares who beinge giuen to loosenes of life did transgresse the lawe of God in breakinge his vowe by which he consecrated himselfe to serue God in holines of life and continencie of body all the dayes of his life whoe rann awaie and tooke a Nunne with him out of her Cloister Was not Iohn Caluine the fire brād of France and Scotland and other countries alsoe he being a priest for Sodomitticall wickednesse burned in the backe and continewinge his wicked life stil in that filthie sinne surprised Geneua Was not Beza his next successor giuen to that wicked and abhominable sinne with a boy called Andebertus and that manifestlie And to defend their wicked lines and filthie sensualitie they cast forth poisoned doctrine as that vowes and votaries are not made by the lawe of God that wee are not iustified by works done by Gods grace and that the same be not meritorious before God but that wee are iustified by faith only that all our woorkes though neuer soe good are sinfull before God that to bridle or restraine our filthie desires is to resist Gods ordinaunces that God is the cause of all euill and that from him all mischeefe comes Therfore they take away free will from man saying that man doth not concurre to his owne iustification with many such damntble heresies which were to long to relate and whether these be false prophetts who bringe into the world such poisoned doctrine lett euerie man iudge at least lett him take heede that his soule be not poisoned therwith in followinge their liues or imbracinge their cursed heresies out of which as our Sauiour wittnesseth noe good fruicte can bud forthe and consequentlie noe meritorious works of religion or charitie can wee euer expect at their handes The absurditie of this doctrin that euery one should assure him selfe that he is predestinated vnto life euerlastinge and that wee ought to be soe certayne therof as wee should not once feare the contrarie or to misdoubt the same is discussed CHAPTER V. 1. THis doctrine is most false wicked and hereticall sith the holie scriptures saie Cogitationes mortalium timidae incertae prouidentiae nostrae Sap. 9. The thoughtes of men are fearfull and their prouidence is vncertaine by reason that the bodie which is corrupted doth aggrauate the soule beinge in great danger by reason of the inclinations of the flesh occasions of the world and tentations of the deuill and wee being in the countrie of our enemies wherevpon S. Bernard saith faciles sumus ad seducendum debiles ad operandum sragiles ad resistendum wee are easilie to be seduced weake to worke and labour well and fraile to resist manfullie and couragiouslie And soe our Sauiour said to the Apostle Luc. 10. Neminem per viam salutaueritis You shall salute none by the waie as S. Vincentius expoundeth Ser. 11. post trinit Saluum dixeritis viatorem to him that is a poore pilgrime● or stranger you cannot assure his saftie without danger nor securitie without feare for the shipp is not safe without feare in dangerous seas otherwise wee should not be admonished Lauda post mortem magnifica post consumationem prayse none before his deathe nor magnifie any before his end The scripture confirminge the same Eccle. 9. Nemo scit vtrum ●dio vel amore dignus sit sed omnia in futurum seruantur incerta None knoweth whether he be worthie of hatred or loue when all thinges are reserued in tyme to come And therfore the Apostle which was one of the greatest Saintes that was saith Nihil mihi conscius sum 1. Cor. 4. sed tamenin hoc non iustificatus sum I am not guiltie in conscience of any thinge but I am not iustified herein The Apostle durst not assure himselfe that he was iustified neither would he iudge whether this thoughtes were pure or noe but the trial thereof he left to Gods iudgment And for this cause wee are wild to worke our saluation with feare and tremblinge 2. As for predestination which is almightie God his election foresight purpose and decree of his deare children as alsoe his other actes touchinge their vocation inspiration illustration and illumination of them and consequentlie their iustification and last of all their glorification wee doe not denie but it ought to be reuerenced and embraced of all men with tremblinge feare dreadfull humilitie but that wee should not cast our selues with headlonge fall into any precipitat madnes and presumptuous malipartnes for this hath bene the gulfe wherein manie proude persons aswell at this tyme as before haue by godes iust iudgment perished groundinge thereon most execrable heresies and damnable blasphemies against godes mercie good life free will humble behauiour and religious christian modestie Rom. 8. S. Paule hath these wordes of predestination whome he hath forknowen he hath also predestinated to be made conformable to the Image of his sonne that he might be the first borne in many brethren and whome he hath predestinated them also he hath called and whome he hath called them also he hath iustified and whome he hath iustified them alsoe he hath glorified S. Augustine answereth those that are curious of Gods fore-knowledge and decree who saith Si quaeras c. If any man will aske wherfore God doth make choise more of this man then of that man lett him search godes inscrutable and vnsearcheable iudgment and in that search lett him take

endes because Pharao against godes mercie did oppose his free will Nabuchodonosor beinge touched with godes discipline bewailed his owne impietie And in another place he saith that if two persons had equall graces and equall temperature both of bodie and soule one of them may behaue himselfe well by his free will another by the same free will may behaue himselfe ill 2. That a man must dispose himselfe to receaue godes grace S. Thomas proues it by naturall reason D. Tho. q. 1. 2. q. 11 T for the forme can neuer be receaued into the subiect without aswell the disposition of the forme as of the subiect especially when the subiect hath alreadie a disposition repugnant to the forme but a miserable sinner is loaden with sinne then the which nothinge is more repugnant to godes grace by which wee be gratefull vnto him therfore that this may be introduced there must be a conuenient disposition which ought to be correspondent vnto man This is proued for as sinne was voluntarilie comitted therfore a man must haue a voluntarie disposition to forgoe sinne almightie God would haue al men to be saued therfore man is in faulte and not God that he is not saued Otherwise if this doctrine had not bene true in vaine did the Prophetts Apostles and preachers in their sermons admonitiōs and exhortations crie vnto the people that they should turne them vnto God and prepare themselues with due pennance and other blessed workes to reforme themselues and to dispose themselues to serue God to obtaine his grace and remission of their sinnes by meanes of those vertues which are giuen vnto man to saue him It is proued likewise by the holie councelles Aurant ●●lest epistola 1. and namlie by the councell of Auransican of which Celestine pope makes mention to the Bishoppes of France It is defined saith he that wee ought to cooperate with the helpe of godes grace in these thinges that appertayne vnto our saluation that by the meanes of our cooperation and disposition wee may be saued before God 3. This is also proued for that wee haue alreadie proued that sinners are iustified by a certaine forme or grace inherent in man therfore there must be some disposition in respect of the free will to receaue that forme or grace For accordinge to the ordinance of God noe subiecte receaues any forme without a disposition in the subiect accordinge to the naturall inclination of the subiect but naturall subiects are disposed naturallie therfore free subiects are to be disposed freelie accordinge to the exigence and condition of their nature 4. Heretiques doe obiect against this doctrine that of the Romaines Non volentis neque currentis c. It is not of him that willeth nor of him that runneth Ad Titum 3. but of godes mercie Not of the workes of iustice that wee haue done but accordinge to his mercie he saueth vs. Isa 64. Hier. 18. Rom. 9. Man in respect of his owne iustification is as it were a masse of claye in the handes of the potter or els a deade instrument without any proper motion as Isayas saith Isa 10. shall the axe glorie or boast against him that cuttes with the same or shall the sawe lyft it selfe vpp against him that draweth the same otherwise it should not be said that man is iustified freelie but for his good woorks and rather that he should iustifie himselfe 5. Wee answere that the whole worke of our iustification is attributed vnto God because he is the principall doer and agent thereof not onlie by powringe his grace vpon vs but also in disposinge our wills to receaue the same by a speciall motion of his diuine grace Notwithstādinge it is ascribed vnto man also in that wee cooperate and that wee doe somthinge in the worke of our iustification as I haue allreadie alleadged out of scripture otherwise they should not be praysed that with all their harts should turne vnto God neither should they be dispraised that doe resiste godes vocation otherwise they should contradict the prophett Expandi manus meas tota die ad populum incredulum contradicentem mihi I haue stretched my handes all the whole day to an incredulous people and contradictinge me And also it should not be said Vos durae ceruicis resistitis Spiritu sancto You stif-necked people you resiste the holie ghoaste Sess 9. c. 5 6. Therfore the Councell of Trentt hath damned those heretiques that said that wee haue noe free will in the worke of our iustification and that wee are dead without life in those actions For though a man beinge lefte to his owne naturall forces and strenghte hath noe actiue force to obtaine the grace of God or yet any disposition therevnto notwithstandinge as a man is holpen and moued of God and eleuated aboue his owne nature by Godes helpe he doth cooperate actiuelie freelie disposinge himselfe to receaue the same And therfore S. Paule saith Non ego sed gratia Dei mecum not I in respecte of myne owne nature and force but in respect of the grace of God with me And to that which you obiect ou● of S. Paule videlicet wee should not be said to be iustified gratis or freelie I answere it is not soe taken but in respect of meritts which is called meritum decondigno that is to say that a man hath done woorks before Gods grace worthie of Godes grace which catholiques doe not say and that gratis takes not away the freedome of man neither doth it followe that a man can iustifie himselfe yet may it be said that a man maie dispose himselfe to receaue Gods grace as 2. Eccl. In conspectu illius sanctificabunt animas suas And Ezech in his sight they shall sanctifie their soules and he hath quickned his owne soule 7. This is proued by naturall reason as also in all supernaturall actions for the meanes by which man doth turne vnto God is by the acts of faith hope and charitie and a penitent harte but it should be an implication against all reason that a man should beleeue in God hope and loue God and be penitent for offendinge God and that he should doe nothinge therein or that when a man doth pennaunce or loueth God it should be said he loues not God or doth noe pennaunce in which wee see two contradictories true which cannot be for one must be false when the other is true for if it be true that a man hath faith or beleefe in God therfore the contradictorie is false that man hath no faith nor doth not beleeue in God euen as it is false that the fire doth burne and the sunne giue light and yet that none of them doth any thinge For to beleeue or to hope or to loue in man are called vitall and immanent actions which cannot be supplied by any other cause then by such principles out of which they be produced but to beleeue or to loue are produced out of the two principles of man I

meane vnderstandinge and will for it is not the action of God immediatlie but the action of man of whome immediatlie and next it is produced for it is not said that any other creature doth loue God but man when man doth loue God and therfore you must not saie that man beleeuinge hopinge in God and louinge God are not the actions of man when he hath the principles I meane vnderstandinge and will out of which they procede Whether wee derogate from the merittes of Christ in making our meritts partakers of his meritts CHAPTER IV. 1. GOd forbid that the merittes of the iust should derogate from Christs B. passion or should be iniurious vnto him they rather are a great glorie vnto Christe beinge the fruicts of the merittes of his passion which of themselues haue noe valour or excellencie but as they are bedewed and sprinckled with the blood of Christe vnto whome wee owe the merittes of them by his grace and not vnto our selues as Albertus magnus saith Iustitia meritorum Christ fulge● in virtutibus sanctorum Albett ar 3. q. 2. in 29. d. The iustice of the merittes of Christ doth shine in the vertues and woorks of the Sainctes Take awaie this iustice from them and they may be condemned yea they cannot be saued Therfore wee saie that a reward is giuen vnto them not as they come from vs but as they come from his grace which worketh in vs. And he himselfe saith Matt. ● Merces vestra copi●sa est in Caelis your reward is great in heauen which reward is giuen vnto our workes by Christ whoe makes our workes worthie thereof 2. This argument is weake Christ sufficientlie merited for man therfore a man ought not to meritt anie thinge himselfe Christ prayed Christ suffred Christ preached Christe fasted and offred himselfe vnto God for our sinnes therfore wee should not merite wee should not praye nor suffer nor preach nor faste nor offer our selues to God Whereas Christ merited prayed fasted suffred and offered himselfe that I should merite fast praie suffer c. When as the actions of Christe are our instructions and although Christ suffred for all yet he left vs as S. Peter said an example to followe his stepps And though the meritts of Christs passion are of themselues sufficient to purchase and merite life euerlastinge for all men yet he would not haue the efficacie thereof to be applied vnto vs vnlesse wee would endeuour by his grace to ioyne also our meritts therunto which yet derogates nothinge from the passion of Christ for it is more excellent to obtaine glorie by deserts then without the same and therfore our meritts are not required for the insufficiencie of the meritts of Christ but rather are required for the great excellencie of the meritts of them and of his great loue and charitie towardes vs. 3. Wee saie with the whole catholique church the good workes of iust persons if they proceede of the grace of God doe deserue and meritte life euerlastinge which doth consiste in the cleere vision and fruition of God this is proued by many places of scripture Gode giues euerie man accordinge to his workes and in the Apocalips I come and my reward is with me to giue euerie man as his worke shal be Psal 65. Matt. 16. Rom. 2. 1. Cor. 3. with the Apostle Euerie man shall receaue accordinge to his owne labour where in trueth he spoke of the reward of life euerlastinge And when our Sauiour saith blessed be the poore in spiritt blessed be the poore in hart he concludes reioice and be glad Matt. 5. for your reward is great in the kingdome of heauen in another place he saith Come yee blessed of my father Matt. 25 I haue bene hungrie and you gaue me to eate come and possesse the kingdome of heauen And as the Apostle saith Gal. 8. qui seminat in Spiritu he that soweth in the spiritt or spirituall workes he shal purchase life euerlastinge if you will enter into life keepe the comaundements Euerie one that shall forgoe howse c. he shall receaue an hundreth fould and he shall possesse life euerlastinge Matt. 19. Blessed is that man that suffers tentation c. when he shal be tried he shall receaue a crowne of life which God promised to those that loue him The Apostle saith pietie is profitable to all thinges hauinge promise of the life that now is and of that to come 4. Some heretiques aunswere these places that God giues life euerlastinge to those that worke well vnto the end but not that our workes deserues the same Vnto this I replie when it is said that life euerlastinge is the reward of good deedes and that by the promise of God it is giuen to those wotkes it is sufficiently explicated that good workes doe merite life euerlastinge Merites and rewardes are correlatiues which are said to be the promise hire or recompence that are giuen for works the verie woord is declared by S. Paule Heb. 13. And beneficence and communication doe not forget Eccles 16. for with such hostes God is promerited and it is said in another place all mercie maketh place to euerie one accordinge to the merittes of his woorks Con. Arā cap. 16. It is auouched by the counsells Debetur merces bonjs operibus si fiant sed gratia quae non debetur praecedit vt fiant Reward is due vnto good workes if they be done but grace which is not due doth goe before that they may be done Lateran sub Innocent 3. By the councell of Lateran cap. firmiter de summa trinitate Omnes iusti cuiuscunque conditionis sunt statim per opera bona praelucentes Deo merentur ad aeternam vitam peruen●re All iust men of whatsoeuer condition they be Con. Floren in decreto de purg Con Trid. sess 6. cap. vlt. shininge by theire good works before God they deserue to come to euerlastinge life The councell of Florence saith that by diuersitie of workes one sees God more cleerer thē another This is proued by al the fathers Ignatius Ireneus Iustinus Origines Basil Chrisost Nazian and Nisse Tertul Cyprian Hillar Ambro August Paulinus Prosper Gregorius Papa Bernard as Cardinall Bellarmin cites 5. S. Augustine saith Sicut merito peccati tanquam stipendium redditur mors ita merito iustitae tanquam stipendium redditur vita aeterna As sinne is rewarded with death soe iustice is rewarded with life euerlastinge Ad Epis Galliae cap. 12. and as Celestinus saith Tanta erga homines est bonitas Dei vt nostra velit esse merita quae sunt ipsius dona Soe great is the goodnes of God towardes men that he would haue to be our desertes which are his guifts He that laboures in the seruice of any man whatsoeuer he is promised by his bargaine he ought to receaue the same accordinge to the promise made but the iust people doe labour in godes