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work_n	evil_a	fruit_n	tree_n	18,194	5	10.9905	5	true

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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

walke not as the Gentiles walke ●n the vanitie of their sinne 1. Pet. 4.3 Rom. 1.21 hauinge their vnderstandinge obscured with darcknes alienated from the life of God by the ignorance that is in them who dispayringe haue giuen vpp themselues to impudicitie vnto the operation of all vncleannesse vnto auarice but you haue not soe learned Christ Lay you awaie accordinge to the old conuersation the old man which is corrupted accordinge to the desires of errour For before the catholique christian religion came into the world it was nothinge else then a dungeon full of all filth a denne of theeues and most wicked liuers a fayre or markett where there was nothing to be bought but all kind of crafte deceite diuilish inuentions a schoole where there was nothinge else to be learned but to lett loose the raynes to all voluptuous pleasures beastlie appetites and inhumane concupiscence of vnspeakeable and shamles impudicitie of beastiality and Sodomiticall riotousnes not only of the gentiles but also of the Iewes themselues Isa 35. who had the knowledge of God Therfore Isayas the prophett did compare the people of those ages with dragons serpents woolues lyons beares and Basilisks and for that cause he called the world at that tyme the land of wast dried sterrill without tyllage which was nothinge else then the denn of wilde beasts the caue of serpents the brothell howle and stewes of all filthie liuers but the christian religion and preachinge of Christs gospell not only by miracles but by the sanctitie and holines of the liues of the prechars did conuerte wolues into sheepe lyons into lambes serpents into doues and wilde fruitles trees into most florishinge braunches bearinge euerlastinge fruicte as the said prophett said that there should be a tyme that the desert should be translated into a pleasant orchard and the drie withered soyle voyde of trees or hearbes into a place of pleasure which doe signifie by this comparison the pulchritude and the beautie of the sanctitie of such as should florish in the world by the christian catholique religion and the true preachinge of his religious ghospell and soe the sonne of God did appeare that he should dissolue the the works of the diuill Iob. 1. Ioh. 3. which he hath done by his owne passion and death as also by the preachinge and vertuous life of his seruaunts 9. If any man will knowe further of this matter lett him reade ecclesiasticall historis which doe treate of the same relating the liues of the holie Sainctes and fathers which liued in the wildernes and the Chronicles of the holy orders of religion where he shall haue aboundante stoare of holy Bishoppes Confessors and Virgins which haue crucified their flesh with the vice and concupiscence thereof innumerable store of blessed Moncks whereof some liued in their conuents some other segregated and estranged from humanie societie where they liued rather like angells then like men whosoeuer I say shall reade ouer the liues of these people written by the best wyttnesses that euer were he shal there behold howe they haue spent whole nightes in deuoute prayers aswell vocall as mentall without sleepe hauinge noe other bedd then the earthe He shall see that the Cells of these fathers were soe narrowe that they should seeme rather sepulchers then Cells In vita S. Paul Eremitae He shall vnderstand that many of them had noe other meate then bread and salt with water and with Rootes of hearbes that as Saint Hierom writes to tast of any thinge boiled vpon the fire was counted riotuousnes he shall perceaue such pouertie in their attire that it cannot be more such was their recollection and retired life wherein they were estranged from all inordinat affection and passion in which they vsed such wonderfull mortification as they would not suffer their neerest in blood to approach vnto thē What should I declare their constant abidinge and perseuerance in continuall prayers without wearines their spiritual exercise without loathsomnes their discomfortable sollitarines without gruding hauinge noe other company then that of wilde beasts vglie serpents and fierce lyons which with a confident hope fixed in God they tamed and ouercame This life was so admirable and soe supernaturall as they without supernaturall helpe and grace of God could not endure it What should I speake of their constant sufferinge of all kinde of exquisitt and cruell torments how many battells they fought howe gloriouslie they haue triumphed ouer the world and the diuill and all their wicked instruments and ministers 10. When our Sauiour gaue vs a caueat of false prophetts Matt. 7. he gaue vs noe other token to discerne them then by their fruicts and woorks Doe men saith he gather grapes of thornes or figgs of thistles euen so euerie good tree yeldeth good fruicts and the euill tree yeldeth euill fruicte Are not you those false prophetts whose religion is most false in asmuch as noe good fruicte came euer into the world by it noe reformation of our manners noe amendment of our liues noe mortification of our passions noe restraint of our filthie appetites noe motiue or impulsiue meāes that should stirr vs vpp vnto any deuotion but rather giuinge vs all libertie to dissolution and to all wanton exercise Haue you not taken awaie all the Euangelicall Councells of our Sauiour in his ghospell Haue you not forbidden all vowes and votaries all Sacraments and sacrifice Haue you not quite abolished confession of our sinnes inward contrition in our harte and externall satisfaction and restitution outwardlie charitie from our harte and mercie from our workes pietie from our soules and humilitie from our spiritt and consequentlie all consolatiō from our aflicted consciences with the damnable libertie of your wanton and lasciuious ghospell as is auouched by the cheefest professors thereof For after this manner doth Smidline speake Vt totus mundus cognoscat eos non esse papistas nec bonis operibus quidquam fidere c. That all the world may knowe that they be not papists neither that they care for good works they exercise none at all And hauinge reckened infinite wickednesse of them this kinde of life they say the ghospell hath taught thē thus he Erasmus in his epistle ad Neocomum saith Profer mihi c. Episto Eras ad Neocomū 1529. Tell me I pray thee what man was euer made any thinge the bettter by that ghospell was there any epicure or gurmandizer made sober or temperate or any vnchast or shamlesse fellowe become chast or honest or cruell made gentle or extortioner persuaded to become liberall or the cursed to become blessed but I car shewe you many made worse then themselues 11. Luther the roote of all these Rugamuffines hath these wordes Luth. in postilla s●per 1. Dominic aduentus mundus indies fit deterior c. The world saith he is euerie daye worse and worse now men are more greedie of reuenge more couetous more remote from all mercie more immodest

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