Selected quad for the lemma: sin_n
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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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Romish Jesuites are it is sayde Woebe vnto you for ye haue taken away the key of knowledge yee entred not in your selues and them that came in ye forbad As much to say ye haue taken away the woord of God yee neither opened it your selues neither suffered others to reade it God commaunded Moses saying Thou shalt reade this law before all Israell that they may heare it Gather the people together men women and children and thy straunger that is within thy gates that they may heare and that they may learne As the Lord had commaunded Moses his seruant so did Moses commaund Iosua so did Iosua he left nothing vndone of all that the Lorde had commaunded Moses Among other thinges appertaining to the king it is sayde The king shall write him this law repeated in a boke by the priestes of the Leuites And it shall be with him and he shall read therein all the dayes of his life that he may learne how to feare the Lord his God The nobles of Thessalonica being Lay men are commended for their readinesse in receiuing the faith they turned their bookes and searched the scriptures to see whether the things were so aâ— y â— Apostles preached The Quéene of Candac Chamberlain being a Laie man read the Prophet Esay in his Charriot â—â—â— the word of Christ saith S. Paule to the Collo sâ—aâ—â—â— dwelt in you plenteously in all wisedome teaching and admonishing your owne selues in Psalmes and hymnes and spirituall songes Unlesse they reade and learne how shall they be able as it is commaunded to teach their sonnes and nephewes I would not haue by this my discourse any abuse surmised neither libertie graunted with vnwashed handes to handle the misteries of the great God but with al godly â—eare and reuerence to reade his woord In respecte of all generallie it is easie too bee vnderstoode though some haue lesse capacitie fewer talents then some other there is for euerie man to apply vnto that measure of faith which he hath giuen him therfore none to be barred from the reading of the same 4. The Iesuites doctrine WHatsoeuer repugneth the lawe of GOD is not sinne Censur Coâ—on Andrad Orthodox explic Lib. 3. pag. 1â—4 Againe Whatsoeuer passeth the boundes of Gods lawe no man doubteth but that it is euil yet all that is not sinne Pag. 138. 4. The Catholikes doctrine WHatsoeuer râ—pugneth withstandeth or is contrary vnto the law of God is sinne By the lawe sayeth S. Pouls commeth the knowledge of 〈◊〉 Againe sinne is not 〈◊〉 â—â— here there is no laâ—â— In an other place I â—â—â—â—â— not sinne but by the lawe â— finde then by the lawe that when I would doe good euill iâ— present with mee Saule is cast away from the Lord from being 〈◊〉 because hée transgressed the commandement of GOD. The man of God for â—ating bread where hée was forbydden was deuoured of a Lyon Ionas was swallowed vp of a â—â—he for flying from the face of the Lorde God sendeth plagues and punishmentes for sinne Saule Ionas â—â—â— the man of GOD were plagâ—â—â— then doeth it follow it was for their sin Again their punishmeÌ„ts were for transgressing repâ—gning the lawe and commaundementes of GOD. Ergo the trasgrâ—ssing and repâ—gning of the law and commandements of God â—◠〈◊〉 by induction gathering the perticular traÌ„sgression from one to al the rest wée may generally conclude all whatsoeuer repugneth the law of God is sinne As it is sayde by Samuel vnto Saule Transgression gression is wickednesse and Idolatrie Saint Iohn saieth Whosoeuer committeth sinne transgresseth also the law for sinne is the transgression of the law Saint Iames saieth If ye regarde the persons ye commit sinne and are rebuked of the law as transgressâ—nrâ— The Lord spak vnto Moses saying speake vnto the children of Israel when a man or woman shall commit any sinne that men commit and transgresse against the Lorde c. Then they shall confesse their sinne God is wroth with such dealing then must it néedes follow that it is a grieâ—â—â— sinne Heare O earth saieth the Lorde Beholde I will cause a plague to come vppon this people euen the fruite of their owne imaginations because they haue not taken heede vnto my words nor to my lawe but cast it out What shiftes soeuer may bée vsed of our aduersaries for the defence of their aforesaide opinion they are not to bée tollerated for so much that it inâ—erreth a kinde of loosenesse and a retchlesse consideration of the law and commandements of God 5. The Iesuites doctrine THis properly is called sinne which of free wil and wittingly is committed Againe sinne is so voluntarie if will were not it were no sinne Censur Coâ—on Andrad Orthodox explic Lib. â— 5. The Catholikes doctrine THis is not only called sin and that properly which of free wil and wittingly is committed but also that which through errour ignorance is done followeth the corrupt nature of man I wil not staÌ„d vpoÌ„ y â— blind distinctioÌ„ of nature persoÌ„ but coÌ„sider of sin according vnto 〈◊〉 thereof as the holy Ghost hath deliuered the same vnto vs. Dauid in great humilitie and no losse confidence had in his redeemeer saydee I was borne in iniquitie and an sinne hath my 〈…〉 to â—â—â—â—â—ed mâ—◠〈◊〉 â— Who can vnderstand â—â—â— faulâ—â—â— O cleanâ—e mee from my secret faults remember not the sinnes of my youth neyther call thou to memorie my rebellious ignoraunces In the lawe of Moses it was commaunded that if any 〈◊〉 ought of ignoraunce against the 〈◊〉 â—â—â— his ordiâ—â—â—â—â— there 〈◊〉 bee â—â—â—â—â—â— and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Priest therewith should make an attoueâ—â—â—â— Can there bée a greater or to bée tearmed a 〈◊〉 proper â—â—â—â—e then to put the Lord â—â—â—â—â— to â—â—â—â—â— â—◠〈◊〉 〈◊〉 â—â—â— â—â—â—â— persecute â—â—â— in â—â—◠〈◊〉 â—â—◠〈◊〉 〈◊〉 〈◊〉 posted with letters 〈◊〉 〈◊〉 â—◠〈◊〉 〈◊〉 it 〈◊〉 of ignorance and vnwittingly O Father for giue them saieth Christ for they knowe not 〈◊〉 they 〈◊〉 The same doeth Peter 〈◊〉 〈◊〉 〈…〉 〈◊〉 I know my brethren that thorow ignoraunce ye did it as did also your gouernors â—â—â—nd your lyueâ— therfore turne that your sinnes may be put away Paule confesseth it of himselfe that hée did it 〈◊〉 and doubteth not of pardâ—n Wée are all by nature the children of wrath yet will you not confesse that the corruption of nature is voluntary and witting Againe by the offence of one originall sinne it came on all men to condemnation neither yet wil â—â— say that the same is voluntarie or witting Wherefore wée cannot denie but that y â— it is properly â—â—â—â—â—â—â—â—â—◠〈◊〉 〈◊〉 is â—â—â—ieâ—â— to wrath deserueth 〈◊〉 and 〈◊〉 matter for the â—â—ry fornace of hell and the worme of conscience to grâ—we vpon 6. The Iesuites doctrine COncupiscence or lust which remayneth in the regenerate though it repugne the lawe of God yet is
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