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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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of heauen 8. The Iesuites doctrine THE regenerate in this life are able by their workes to attayne vnto the perfection of the Law Censur Colon. Andrad Canis Agayne Whosoeuer shall say that the commaundements of God to the man that is iustified and in the state of grace are vnpossible to be fulfilled let him be accursed Concil Trident. sess 6. canon 18. 8. The Catholikes doctrine THE regenerate in this life cannot by their works attaine vnto the perfection of the Lawe but are found iust before God onely by fayth in Christ Iesus who of God as S. Paule sayth is made vnto vs wisedome and righteousnes and sanctification and redemption Wee know that whatsoeuer the Law sayth it saith vnto them that are vnder the Law that euery mouth be stopped and all the worlde be culpable before God Therefore by the workes of the Lawe shall no flesh bee iustified in his sight As many as are of the woorkes of the Lawe are vnder the curse For it is written cursed is euery one that continueth not in all thinges which are written in the booke of the Law to doe them and that no man is iustified by the woorkes of the Law before God It is euident for the iust shall liue by fayth Whosoeuer yee bee that are iustified by the Lawe yee are fallen from grace For if Abraham were iustified by woorkes hee hath wherein to reioyce but not with God For what sayeth the scripture Abraham beleeued GOD and it was counted to him for righteousnes Nowe is it not written for him onely that it was imputed to him for righteousnes but also for vs. The Israelites beeing ignoraunt of the righteousnesse of GOD and going about to establishe their owne submitted not them selues to the righteousnesse of GOD for Christe is the ende of the Lawe for righteousnesse vnto euery one that beeleeuâ—â—h Againe the wisedome of the fleshe is not subiecte to the Lawe of GOD neither in deede can bee Our sauiour sayde vnto the Iewes did not Moses giue you a Lawe and yet none of you keepeth the Lawe The like hath Saint Paule to the Galathians They them selues which are circumcised keepe not the Lawe Peter sharply rebuked the Pharises which thrust in among the christians the obseruation of the Law and the confidence reposed in the righteousnes which they thought came thereby saying Why tempt ye God to lay a yoke on the Disciples neckes which neither our fathers nor wee were able to beare For wee beleeue through the grace of the Lord Iesus Christ to be saued aâ— they doe The like hath Saint Paule in a large discourse among other thinges saying of Iesus Bee it knowen vnto you men and brethren that through this man is preached vnto you the forgiuenes of sinnes and from all thinges from which yâ— could not be iustified by the Law of Moses by him euery one that beleeueth is iustified It is of his fulnes as Iohn sayeth and not of our owne that all wee haue receiued He is the fulfilling of the Law for righteousnes vnto euery one that beleeueth 9. The Iesuites doctrine NOT onely in morall affayres and ciuill actions hath the will of man much sorce but also in matters appertayning vnto saluation so that man can doe nothing vnlesse his will be yelding prompt and readie to receiue the grace of God Censur Colon. Canisius Catechis Andrad Orthodox explic lib. 4. Agayne Whosoeuer shal say that the free will of man after the fall of Adam is lost and extinguished or that it is a thing hauing a bare title or rather a name without the thing and last of al brought into the church as a figment of Satan let him bâ—e accursed Concil Trident. sess 6. canon 5. 9. The Catholikes doctrine NOT onely in morall affayres and ciuill actions tending to good hath the wil of man little force but also much lesse in matters appertaining vnto saluation so that man can doe nothing that good is vnlesse his will be tempered by the spirit of God to yeeld made prompt and readie to receiue the grace of God No man sayth Christ can come vnto mee vnlesse the Father whiche sent me doe drawe him Agayne sayeth hee vnto the Iewes Therefore sayde I vnto you that none can come vnto mee vnlesse it bee giuen him of my Father Saint Paule saieth No man speaking by the spirite of GOD calleth Iesus exâ—â—rable Also no man can saye that Iesus is the Lorde but by the holye Ghoste Iohn the Baptist tolde the Pharises that weeâ—dred at the dâ—oinges of Christ A man can receiue nothing except it be giuen him from aboue Then let no man bragge neither of will neyther of woorke For what hast thou sayth Sainte Paule whiche thou haste not â—â—câ—iâ—â—d if thou hast receiued it why doest thoâ— glory as if thou haddest not receiued it This haue I found sâ—â—â—â— Solomon that GOD hath made man righteous but they haue sought many inueâ—tions He that made man from the beginning left him in the power of his counsell and gaue him his commaundementes and preceptes he layâ— before him water and fire life and death man chose the woorst yeelded vnto the woman whome the serpent had woon lost his integritie was expelled paradise and inioyned in miserie to till the earth and in the sweat of his browes to eate his bread His power to reach his hande to the tree of life was cut of his libertie of walking in paradise was by his fall stopped his giftes corrupted and himselfe together with his posteritie became the slaues of Satan being brideled with the â—urâ—e of sin So that nowe we confesse with Ierenâ—ie O Lord I know that the way of man is not in himselfe neither is it in man to walk and to direct his steppes Euery good gift and euery perfect gift is from aboue Not I saith S. Paule but the grace of God which is within me Againe Thus I liue yet not I but Christ liueth in mee Not the good which I would doe I but the euil which I hate that doe I. It is not in him that willeth nor in him that runneth but in God that sheweth mercie Neither is he that plantâ—th anything neither he that watereth but God that giueth the increase O generation of Vipers saith Christ vnto the Pharises How can you speake good thinges when ye are euil Can the Blackâ—â—Moone change his skinne or the Leopard his spottes then may ye also doe good that are accustomed to doe euill saith the Lord. The steppes of man sayth Solomon are ruled by the Lorde howe can a man then vnderstand his owne way Againe The kings heart is in the hand of the Lorde as the riuers of waters he turneth it whither so euer it pleaseth him Therefore is it that the Church calleth most humbly vpon the Lord saying Turne thou vs vnto thee O Lorde and we shalbe turned heale me O Lorde and I shalbe whole saue me and
the Family of Loue who say that God i◠〈…〉 in them and they deâ—â—â—ed in God wherevnto we may very well adde that they are 〈…〉 in then 〈…〉 But the reasons why they are called Iesuitâ— or of the 〈…〉 of Iesus I 〈…〉 in their owne worâ—â—â— First as loue is the 〈…〉 ing of the law so I thinke they would haue vs belieue that perfect holines consisteth in their societie Secondly as Christ commended loue by the name of a new commandement so would they perswade vs that they practise y â— same by a new order Thirdly as Paule allureth all meÌ„ to the executing of the duties 〈…〉 of loue and charitie so they as Apostles of these latter 〈…〉 folowing the steps as they would bears â—â— in 〈…〉 of Iesus wil be called the societie of Iesus no other reason as it appeareth then the Familie of loue haâ—â— for the 〈…〉 of their hereticall sâ—â—â— And for more 〈…〉 let Andradius the Iesuite 〈…〉 Iesu 〈…〉 offiâ—â—â— vniuers◠〈…〉 est 〈…〉 arata This societie of Iesu is chiefly ordained for the offices of loue and charitie to be performed towardes al men Againe by the wordes in their order exhibited vnto Paulus 3. hee proueth esse in châ—â—iâ—â—â—is 〈…〉 huius ratiâ—â—eâ— po 〈…〉 That this trade of lyâ—â— consisteth chiefly in executing the giftes or wooâ—â—es of loue and charitie Now I returne vnto you the Iesuites your owne speaches and phrases full of spâ—ght malice rancour and venome wherewith yée intiâ—le the professours of the trueth and preachers of the Gospell Yâ—â— call them Apostaâ—es â—alse Prophâ—â—â— Heretikes dâ—â—elâ— as the workes of Andradius the Iesuite agaâ—â—â—â— Chemnizius and Gregorius de Valentia against Iâ—â—obus Heerbrandus doe testiâ—â—e Moreouer the man in the Moone in that hée subscribeth not his name I means the Authour of the briefe Censure hath giuen a wrong sentence of mee and vttereth the nature of the spirite that possesseth him where he intituleth certaine pointes in the answeare too Maister Campion as it pleased him selfe with sundrie vnchristian and vnmodest languages As I perused his rayling Pamphlet the behauiour of Philo Iudaeus came too my remembraunce who pleading the innocent cause of the Christians before Caius the Emperour was reuiled beyond all measure and turning himselfe vnto his companions sayde Wee ought to bee of good cheere seeing that Caius as an aduersarie reâ—ileth vs God no doubt is become our Patrone and defence of his people I way not your wordes the trueth of that which hath béene alleadged I will iustifie when place serueth and occasion is offered Nicolaus Herborne a Minorite coulde haue corrected the Jesuiticall spirite and directed you in your Censure Hee woulde haue such sent to preache the Gospel as haue a modest spirite gentle curteous certayne constant â—â—iet foreséeing all things and deseruing well of all men Iesus saith Discite a me quia mitis sum humilis corde Learne of mee that am meeke and humble in hearte but the Iesuites doe not so therefore are they not of Iesus This enterprise of preaching the Gospell and winning of soules must bée saith the aforesayde Herborne neque humanum neque Satanicum figmentum neither mans iuuention neyther Satans deuise As the order of Iesuites is beeyng deuised by Ignatius Layola receiued by visions and reuelations confirmed by the Pope for the more credit therof entituled with y â— holy name of Iesus This Frier telleth you howe to trie the Spirite of Satan Satanicum spiritum â—um appello quo multi sub ouilla pelle Lupinammentem contegunt quorum in are Christus s 〈…〉 verâ—atqâ—◠〈…〉 herâ—sâ—â—s 〈…〉 â—angit I call that Satans spirite wherwith many in shepes weede doe cloke wooâ—â—ishe mindes in whose mouth Christ soundeth but their hearte and mynde pricketh with the sting of heresies Agayne hee woulde haue the people taught S◠〈…〉 sed sola Dei gratia agnoâ—â—sse Christâ—â—â— That they not by meane of their merites but by the onely grace of God attayned vnto the knowledge of Christ But M. Censurer the Iesuites â—eache the contrarie as hereafter shal appeare and here to conclude the hâ—liâ—â—â—â—e and opinion they repose in their so â—â—tie is abhoâ—â—iâ—â—ble their loue enimitie and hatred ful of rayling speches their 〈…〉 superstitions and hereticall And lastly they 〈…〉 the 〈…〉 of Iesus our Sauiour in â—sing his name as a mantle to couer the inventions of men My reason is this If in a politicall common weake any subiect shoulde intitle himselfe or challenge vnto him any title 〈…〉 dignitie appertayning vnto the P 〈…〉 to be charged How much more are they to be charged with treason who arrogate vnto themselues the name of Iesus And in the meane while vntill I heare further from you I will gaue you 〈…〉 boâ—â—â— to picke 1 First 〈…〉 er with your selfe they offende not a little who in matters of religion dos assume or take vnto themselues names vnfit for them as you call your selues Iesuites 2 Secondly the name Iesus and title Christ by the commaundement of the Father was geuen as proper and peculiar vnto the some of 〈…〉 into the world and therefore no name foryou 3 Thirdly the faithfull in Christ by direction of the holie Ghost from the beginning of the preaching of the Gospell were called Christians Therfore now not to bee otherwise termed 4 Fourthly they séeme not to knowe Christ or they séeme as it were to fall from him who in religion those vnto themselues any other Title then Christian as you doe 5 Fiftly in your new order calling your selues of Iesus Iesuites yée are to be taken as Authors of nouelties schisme and sacriledge 6 Sixtly the Charecters of loue and print of the Crosse of Iesu cannot be séene in your societie therfore are you to be taken for Counterfeites 7 Seuenthly your societie hath great affinitie or likenesse with the Nazaraean Heretikes enimies vnto the Crosse of Christ therefore to bee reiected I doubt not when yet haue picked these bones but that eyther in finding no marrowe in them you will throwe them to the dogs to snarle at or reseruing them for some good vse you will gilt them with some glorious floorishe or gay replie Lastly where I finde in your workes that you glorie in the successe of your societie saying There is no nation so rude or barbarous to whom the name of the societie of Iesus is not well knowen yée might aswell haue sayde all honour and reuerence bée geuen to the name of Iesus There is no nation vnder heauen but haue heard of the Diuell and beheald his practises Wée vnderstand of your schools Colledges and Conuenticles at Colonia Moguntia Treueris Ingolstadium Oenipontum Augusta Monachium Tirnauia Dilinga Vienna Praga Portingallia Neapolis and Rome Your whispering in Corners your créeping into companies your peruerting of youth your practises with Princes are knowne well ynough They were belike of your minds who blazed abroad at the beginning of 〈…〉 to