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earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

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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

are christians who hauing the keies of the kingdome of heauen doe in some sorte iudge vs before the day of iudgment Vict. 2. pers Vand. recounteth how whē the priests were banished by the Arriās the catholique people cried out moste lamentably to whome doe yow leaue vs miserable whiles you goe to your crownes who shall baptise these little ones with the fountaines of euerlastinge water who shall giue vs the guift of pennaunce and free vs from the baundes of sinne by the indulgence of reconsiliation because to yow it is said Whatsoeuer yow shall loose vpon earth shall be loosed in heauen Our Sauiour gaue to his Apostles consequentlie to S. Peter power to remitte sinnes whose sinnes yow forgiue c. and seinge the Pope is the lawfull successor of S. Peter it followeth that he succeded to him in his authoritie And although the heretiques doe aunswere that this power was giuen them by baptisme and preachinge yet it sufficeth not because this pouer was giuen them in distinct places from the place alleadged to witt in the last place of S. Mathewe and S. Marcke his ghospell and although by baptisme preachinge the Prieste in some sorte remitteth sinnes yet he cannot remitt the sinnes comitted after baptisme which cannot be reiterated and neither by baptisme or preachinge can he be said to retaine sinnes Whether fastinge from one sorte of meate more then from another or for to vse any obseruation therin be superstitious accordinge as protestants doe affirme CHAPTER V. AErius the heretique Aug lib. de heres cap. 33. Epiph. heres as S. Augustine and S. Epipha say defended this doctrine against the catholique churche as Luther and his followers doe now a daies for that say they they would not submitt themselues to any thinge that the churche comaunded Matt. 15. Mar. 7. They alleadge scriptures for themselues as the wordes of our Sauiour not that which entreth into the mouth defileth a man c. Aso they alleadge for themselues for breakinge of fasts the 14 chapter of S. Paule also S. Paule to Timothy In the last tymes men shall departe from the faith attendinge to spiritts of error and doctrine of deuills speakinge lies in hipocrisie forbiddinge to marrie and abstaine from meates which God created c. Aug. lib. de morib Ecc. Cath. cap. 33. To all which I aunswere with S. Augustine that catholiques doe not abstaine from certaine meates for that they esteeme any meat vncleane either by creation or by iudaicall obseruation but they abstaine for chastisinge of their concupiscence It is sinne only which properly defileth man and meates of themselues or of their owne nature doe not defile but by accident they make a man to sinne as the disobedience of Gods comaundements or of our superiors who forbidd some meates for certaine times and causes is a sinne as the apple which our first parents did eate though of it selfe it did not defile them yet beinge eaten against the precepte it did defile for neither flesh nor fish of it selfe doth defile Genes 3. Chrys homil 12. in 1. Timoth. but the breach of the churches precept is it which defileth And as for S. Paule he speaketh as S. Chrsostome said of the Manichees Eucratites and Marcionistes Epiph. here 45 26.6● Hier. contra Iouin cap. Aug heres 25. and S. Ambrose addeth vppon this place the Patritians also S. Epiphanius S. Hierom S. Augustine and generally all antiquitie affirme the same both of them and also of the heretiques called Apostolici Ebiointes and the like whose heresie about marriadge was that to vse the act of matrimonie was of Sathan 2. Touching the prohibition of meates or vse of certaine creatures made to be eaten there were many opinions the first was of Philosophers Pithagoras Empedocles Apollinaris Porphirius and others who condemned the vse of meates as of beastes for that they thought that al beastes had reasonable soules and that they passed from bodie to bodie The second was of heretiques which condemned the vse of these meates for that they said they were c●eated of the diuill and not of God as Marcion Tatian and Manichees against whome S. Paule his meaninge is to be const●ued in the said place of Timothy 1. Tim. 4. as it is declared in the Canons of the Apostles and in the councells of Ancira Gangrensis Epiph. heres 42.47 the f●rst of Toledo and Braga as also by Epipha The third opinion touchinge prohibition of meates was of certaine christians in the beginninge of the churche and after the publishinge of the ghospell who thought that christians were bound to abstaine from such meates as were prohibited by the old lawe of which opinion S. Paule speakes in the 14. chapter to the Romaines which he disproues aswell there as in the Actes of the Apostles Act. 10.15 Soe that by these places of scripture misaplied they goe about to abolish all fastinge which our Sauiour and all holie people as many as euer were in this world did obserue Matt. 4. and begon and finished their heroicall workes withall for our Sauiour fasted 40. dayes S. Iohn did abstaine from all delicate meates and drinckes Mat 3.11 Mar. 1. Num 6. Iere. 35.14 Iona 3. Mat. 9.14 the Recabites and Nazaretts are comended in holy scripture for their fastinge also the Niniuites for their fastinge were pardoned S. Iohns disciples fasted and Christ said to his disciples that they should obserue the same after his departure from them 3. Now the difference of the fast of the churche of God Aug. li. 5. contra Faustum cap. 5. Theod. in Epito diuinorum decretorū c. de abst and of heretiques Saint Augustine declareth and Theodoretus also S. Bernard supra Cant. ser 66. Epipha in lib. de compend doctrinae catholicae for he saith that in the church there was great difference of fastinge accordinge either to the vowe or mortification of euerie one some fasted frō all kinde of fleash some fasted from eggs and all white meates some from any thing that should be fodd and from all kinde of fruictes for before the flood noe wine was droncken noe fleash was eaten And all the poore people either in the old lawe or in the lawe of grace did obserue this faste Moises and Elias fasted 40. dayes ether of them Samuell was comaunded he should drincke noe wine All the priestes that were imploied in the misteries of the church were forbidden to drinke any wine or any thinge else that should distemper them Iudith Hester Daniell and the Machabees by their fastinge haue atcheeued and perfourmed those worthie exploites which are registred in holie scriptures Againe wee are bid by Ioell to turne to God by fastinge Ioel. 1. Psal 68. Dauid said that he couered his soule with fastinge The iustification of a christian in this life as S. Augustine saith is fastinge Aug. in Psal 4.2 prayers and almesdeedes and therfore the catholique church as she ordained certaine times of

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