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A02617
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The Iesuites banner Displaying their original and successe: their vow and othe: their hypocrisie and superstition: their doctrine and positions: with a confutation of a late pamphlet secretly imprinted and entituled: A briefe censure vpon two bookes written in answeare to M. Campions offer of disputation. &c. Compiled by Meredith Hanmer M. of Arte, and student in diuinity.
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Hanmer, Meredith, 1543-1604.
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1581
(1581)
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STC 12746; ESTC S103736
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58,079
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96
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it not properly truely in it selfe of it selfe and in his own nature sinne Censur Colon. Againe Concupiscence which remaineth in the regenerate hath no way any nature or kinde of sinne neither contayneth it anye filth or deformitie worthy of hell fire Andrad Orthod explic Lib. 3. defens Trident fidei Lib. â— The councell of Trent hath most blasphemously decreed and included Saint Paule in the curse This concupiscence that the Apostle sometime calleth sinne the holy synode declareth that the catholike church neuer vnderstood it to be called sinne that it is truely and properly sinne in the regenerate but that it is of sinne and enclineth to sinne Whosoeuer thinketh the contrary let him be accursed Coâ—â—â— Trâ—â—ent sub Paulo 3. sess 5. decret de peccat origiâ—â— 6. The Catholikes doctrine COncupiscence or lust in that it repugneth the lawe of God in that it is forbid by the tenth coÌ„mandement is properly truely in it selfe of it selfe of his own nature sinne and so tearmed by the Apostle saying I knew not sinne but by the law for I had not knowne lust except the lawe had sayde thou shalt not lust Imediately by the effectes and haynousnesse thereof hee sheweth the same to be sinne truely and properly Sinne tooke an occasion by the commandement and wrought in me all manner of concupiscence Againe I allow not that which I doe for what I would that doe I not but what I hate that doe I. If I doe then that which I would not I consent to the Lawe that it is good Now then it is no more I that doe it but the sinne meaning concupiscence that dwelleth in me Agayne I see an other lawe in my members rebelling agaynst the lawe of my mind and leading me captiue vnto the law of sinn meaning lost which is in my members He that seeth a woman and lusteth after her hath alreadie sâ—â—â—â—d in his heart and where the law sayth Thou shalt not kill our Sauiour sheweth for grieuous that which you esteeme as â—riâ—â—es where it is sayde that he which is angrie vnaduisedly with his brother shalbe in daunger of iudgement he shal contemptuously saith Racha shalbe punished by a counsaile and he that sayth Thou foole shalbe subiect to hell fire Lust sayth our sauiour choketh the woord the wisedome of the flesh sayth Saint Paule is death enmitie to God not subiect to the Law neyther pleaseth God euery man is â—epted sayth Iames being drawen away and entised by his owne concupiscence the same is cause of warres and contentions Ergo properly sinne Saint Iohn shewing the whole world to bee set on mischiefe and swallowed vp in the whirlepoolâ— of sinne qualifieth not the matter as you do but perempâ—orily auoucheth All that is in the worlde is the â—ust of the flesh the lust of the eyes and the pride of life and the same is not of the father but of the world Where it is sayde all sinnes in their owne nature are mortall in that they deserue death and damnation and all sinnes in Christ are veniall in that he payde the ransome therfore if the same were called too remembraunce this controuersle would be soone appeased and the trueth touching the nature of this sinfull lust in his haynous effects would easilie appeare 7. The Iesuites doctrine AFter baptisme there remaineth no sinne in the regenerate eyther that is apert or manisest or that is â—id or couered Censur Colon. Andrad Orthodox explic lib. 3. defens Concil Trident. lib. 5. Agayne If any deny the guilt of Originall sinne to be remitted through the grace of our Lorde Iesus Christ which is conferred in Baptisme or eyther doeth say that the same wholly is not taken away which hath in it the true and proper nature of sinne but sayth that the same is only rased or not imputed let him be accursed Concil Trident. sub Paul 3. sess â— 7. The Catholikes doctrine IN the regenerate there remaineth sinne after Baptisme but it is not imputed that for the merits passion of Iesus Christ The faythful vnder y e law circumcised not only the foreskinne of the flesh but also the filth of sinne and the superfluitie thereof ouergrowing the heart the beleeuing in the time of grace hath not onely his bodie outwardly washed with water but also his soule inwardly clensed by the power of the holy spirite Yet the state and condition of the regenerate after circumcision vnder the Law and after Baptisme vnder the Gospell is indifferently laide downe by the Apostle where he sayth Dauid declareth the blessednesse of the man vnto whome GOD imputeth righteousnesse without workes saying blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lorde imputeth not sinne If there were no more too bee sayde this might seeme a sufficient confirmation of the premises Saint Paule denied not but that there was 〈◊〉 in the regenerated and therefore his commaundement is Let not sinne raigne in your mortall bodie that yee should obey it in the lusts therof All haue straied and become vnprofitable there is not one that doeth good no not one who can say my heart is cleane I am pure from sinne There is none good but God alone What is man that hee should be cleane And he that is borne of a woman that he should be iust Beholde he found no stedfastnesse in his saintes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water If we say that we haue no sinne wee deceiue our selues and the trueth is not in vs. Therefore is it that among other our petitions wée are commaunded to pray Forgiue vs our tresspasses Moses slewe the Aegyptian Aaron murmured Noah was drunke Lot committed inâ—est Abraham denied his wife Iacob lyeâ—â— Isaac dissembled the Patâ—arcâ—es mâ—naced Ioseph Rachell was a théefe Ionas was disobediente David numbred the people Solomon was an Idolatrer the sonnes of Zebedie were ambitious Paule and Barnabas â—arred and Peter denied his maister Were not these sinnes yea in the regenerated and chosen people of God Then it cannot be denied but that 〈◊〉 hath a 〈◊〉 after baptisme although finally it doeth not preuaile and what through infirmitie in the meane while hath béene committed after wardes through repentaunce is washed away and of mercie and fauour in Christ is not imputed Though the heart of man bée made so cleane in baptisme as the wheate in the â—arâ—s floore the chaffe being faâ—â—ed away yet as the pure wheate is so man in the fielde and growing bringeth againe with it strawe â—â—â—ke and chaffe into the Garner so man notwithstanding his â—lâ—â—sing and purifying in baptisme yet retaineth the some and dregges of originall sinne following his naturall flesh vntill the chaffe thereof be sannâ—d away by the power of the most holie spirite and he by imputation reserued as pure wheate for the celestiall barne and the kingdome
he Recordans nostrorum flagellorum quibus tanquam cultris lanceolis in nostra ipsi terga sauientes non parum aliqaÌ„ndo sanguinis elicimus Whé â— cal our whips to remembrance wherby as it were with kniues launcers we our selues cruelly rent our owne backs draw theÌ„ce not a litle blood the priests of Baal were woont to doe y â— like for when they called vpoÌ„ Baal in the coÌ„flict betweene them Helias the Prophet they mangled themselues with kniues and launcers saith y â— story Donec perfunderentur sanguine Vntil they were all bloodâ—e Wil God saith Iob speaking of the like behauiour in an hypocrite heare his crie The manner of y e Scripture is to answere y â— negatiue w t sileÌ„ce as much to say no. The Heritikes Flagelliferi were of the same disposition and therefore woorthely to bee condemned The righteousnes of the Pharisies saith ChrysostoÌ„ coÌ„sisted in part In corporis afflictione non in mandatoruÌ„ obseruatione In affliction of the body not in obseruation of the commaÌ„demeÌ„ts I could likeÌ„ this Iesuitical sect vnto Simon of Syren of whoÌ„ Gregory writeth Simon crucem portans ne quaquaÌ„ moritur sic omnis hypocrita corpus quidâ— per abstinentiaÌ„ afficit sed tamen per amorem gloriae mundo viuit SimoÌ„ bearing the crosse dieth not eueÌ„ so euery hypocrite afflicteth his bodie through abstinence but yet liueth to the world through desire of glorie Augustine Ierome doe write of certain hypocrites called Sarabaitae who at certaine soleÌ„ne feastes were woont to repayre to Ierusalem their prostrating theÌ„selues wringing their handes yéelding scritches déepe sighes pulling y â— heare of their heades of their beards renting with their nayles the skin flesh of their faces after y â— by this guileful meâ—â— they had stirred meÌ„s minds to deâ—otioÌ„ liberality good opinioÌ„ of theÌ„ they would depart Here not only y â— law of God which coÌ„deÌ„neth al such counterfeite afflictioÌ„ but also y â— law of nature is broken which forbiddeth man to offer inâ—ury or violence to himselfe This penance or affliction bewrayeth it selfe and is prooued pharisaicall in â—hat it is openly done in the sight of the world that man may conceiue therof an holy opinion For the Pharisies geuing almes had the trumpet of vaine glorie sounde in their cares when they prayed they stoode in the corners of the stréetes that passengers might beholde them when they would be honoured with glorious titles they walked abrode to be saluted of men in the market place Furthermore these Iesuites in habite and order ioyne with the Pharisies as they were knowen by their Philacteries and order after the Etymologie of their name deuided froÌ„ the common sort of people much like vnto munkes as Theophilactus writeth so this Iesuitical sect is descired by their loÌ„g â—ackets their course stockinges their thicke cobled shoes their long clokes with claspe vnder y â— chin their sorbonical tippet their coptanked quoyfe their brode brimde hat which oftentimes as it is thought for humilities sake they beare in their handes through the stréetes full of hypocrisie I would say curtesie when there is none to be saluted To euerie man they say God our Lady blesse yee Their habite their order is no lesse holie then y â— of the pharisies As I haue said heretofore to M. Campion y â— opinioÌ„ therof I mean of irreligious orders hath bewitched not only meane persoÌ„s but also great personages and princes For Franciscus Marques of Mantua Albertus Pius Prince of the Carpies and the great Clarke Chrisiophorus Longolius charged their executors to burye theÌ„ in Saint Francis weede they hoped sayth the storie to obtain remission of sinne if they were buryed in a gray friers cote Here M. Censurer taketh eccasion to laye downe his vnaduised iudgement Whereas to this purpose I alleaged Aquinas without quoting the place he bewraieth his ignorance in denying the allegation the which as it appeareth he neuer read his wordes are these where he speaketh of the answeare to M. Campions challenge He is not ashamed to auouche without citing the place that S. Thomas of Aquine holdeth the wearing of Frauncis or Dominikes cowle to haue power to remoue sinne as wel as the sacrament of Baptisme I returne the shame to the Church of Rome Aquine the Frier who mainteineth this superstitious opinion And as for you M. Censurer you were best pleade ignorance and say Non putaram Aquinas hath herof a large discourse where first he sheweth the degrees to attayne vnto the perfection of holinesse by comparing this professed vow or order of Munkerie and Fratrie with the Sacrament of Baptisme Secondly hee entreateth of the necessitie of fulfilling this vowe saying Implere id quod vouetur necessitatis est The professed is of necessitie to performe that which is vowed againe Post votum nonpotest aliquis finem salutis consequi nisi impleat votum After the vowe be made a man cannot attayne the end of saluation or soule health vnlesse hee fulfill the vowe And to salue the breach thereof he sayeth Hoc non derogat bonitati votâ— sicut nec derogat bonitati Baptismi quod aliqui post Baptismum grauius peccant This doeth not preiudice the goodnesse of the vowe no more then it derogateth the goodnesse of Baptisme that some after Baptisme doe more grieuously offend Thirdly hée declareth the power and vertue of this vowe or order Rationabiliter autem dici potest quod etiam per ingressum religionis aliquis consequatur remissionem omnium peccatâ—rum It may reasonably be saide that by entring into vowe or order of Religion a man may obtayne remission of all his sinnes Hée yéeldeth a reason of the same Euen as with certeine almes deedes a man may foorthwith make satisfaction for his sinnes according vnto that in the fourth of Daniell redeeme thine offences with almes deedes much the rather in making satisfaction for al sinnes it is sufficient that a man bequeath himselfe wholy to diuine seruice by entring into holy order which passeth all manner of satisfaction â—astly he concludeth that which I haue heretofore alleadged as his opinion Legitur â—â— viâ—â—â— patrum quod â—â—ndem graâ—â—am consequuntur rellgionem â—â—trantes quam consequuntur baptizati It is read in the lyues of fathers that such as enter into holy order doe obtaine the same grace the which such as are baptized doe attaine vnto It should appeare M. Censurer that yée are but a nouice you were best confer with the old singeantors and learn further of their order This was the receiued opinion of that age as wee may gather by that which the Monkes demaunded of Barnard you will heare this of me saith hée Wherevpon among other the ordinances of penaunce it commeth to pas that monastical disciplin deserued this prerogatiue that it shold be called second baptisme As I suppose because of the perfect