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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	urge_v	zeal_n	zealous_a	14	3	8.7324	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02464	Against Ierome Osorius Byshopp of Siluane in Portingall and against his slaunderous inuectiues An aunswere apologeticall: for the necessary defence of the euangelicall doctrine and veritie. First taken in hand by M. Walter Haddon, then undertaken and continued by M. Iohn Foxe, and now Englished by Iames Bell.; Contra Hieron. Osorium, eiusque odiosas infectationes pro evangelicae veritatis necessaria defensione, responsio apologetica. English	Haddon, Walter, 1516-1572.; Foxe, John, 1516-1587. aut; Bell, James, fl. 1551-1596.	1581 (1581)	STC 12594; ESTC S103608	892,364	1,076

know not But in my conceipt it appeareth none otherwise then if some Poet would rayse vp some Furyes of hell as Megera or Alecto out of that fiery lake to lye and to rayle he could not haue imagined any other speaches more apt appropried to all reprochefullnesse then this your Epistle seémeth to be Wherefore as you can not make your Epistle excusable of most haynous slaunderyng without a most manyfest lye so is that also in no respect more true wherein you doe accuse Haddon of the same cryme Who being as you say neuer knowen to you nor euer prouoked by you with any euill word yet doth gnawe your Epistle with slaunderous teeth and doth rushe ragingly vpon you as it were a wilde Boare deadly wounded with the hunters speare In good sooth Osorius you doe very lyuely represent vnto vs a singuler patterne of that olde Phariseé in the Gospell who very briefly beholding a very small moate in his brothers eye was not able to discerne a monstruous beame in his own eye so forcible is the dazeled blindenes of selfe Loue. For euen with lyke insensibiltye doth Osorius beyng himselfe a very cursed speaker expostulate with Haddon about cursed speaking You say he was neuer prouoked by you In deéde neuer by name I confesse But when as that your beastly Epistle and mōstruous Antithesis then the which I neuer sawe any more foolishely talkatiue did rayle agaynst so many godly personages he being one of the same noumber and vnder the same predicamēt of them that were slaundered could not but acknowledge the common quarrell and iniurye of others to be stretched out also vnto himselfe And therefore made aunswere in his owne and their behalfe though not without his owne furniture and pollicye yet much more modestly I will not say then became him surely more quietly a great deale then such an Importunate aduersary deserued for so was it requisite according to your desert Osorius that you should not haue hadd a more entreatable aunswerer but a farre other maner of aunswere that might haue blazed out your armes in their right colours and haue paynted you out altogether according to your due deseruings But Haddon thought it better to haue cōsideration of publique humanity then of his owne priuate griefe And yet as though he attempted all the force sharpenesse of his penne agaynst you it is a wonder to seé what mounteynes you rend abroade because he was not impeached as you saye nor teazed with any iniurious word of yours Go to then And howe had the people and Natiō of England displeased you that you must neédes rage so rudely agaynst them rather then Haddon might agaynst you For so you proceade And yet he runneth furiously agaynst me as though it were say you a wylde Boare deadly wounded with some boarspeare c. How furiously I pray you I would fayne learne what Because he doth commend your witt prayse your dexteritye of nature aduaunce your Eloquence and highly esteéme your bookes and especially that which you wrate of Nobilitye as your selfe cōfesse no lesse is this the part of a madd man or the courteous commendation of a frendly wellwiller And here I beseéch theé gentle Reader Iudge with me herein indifferently what difference there is betwixt the disposition of these two Haddon and Osorius wherof the one doth with frendly prayses aduaunce the style the Eloquence and artificiall disposition of wordes in Osorius thother a most vngratefull creature of man and beast blynded with selfe loue drowned in malice swallowed vpp with his owne conceipt doth so not vouchsafe a man in all mens Iudgements graue wise and excellently learned one ynche so much of commendable place emongest the learned that he shameth not to condemne him euen of most base ignoraunce extreame childishnes as one that is not able to expres by mouth his owne meaning and can vtter nothing purely nothing fully nothing playnely Wherein I doe now appeale to the Readers iudgemēt whether Haddon doth rage more agaynst Osorius lyke a furyous Boare or whether Osorius doe more impudently lye agaynst Haddon lyke a shamelesse Goate But because these meadowes haue bene reasonably well ouerflowed alreadye I thinke it not amisse to shutt vpp the hatches here This Enterlude is at the length come now to the last cast wherein this tourne coate getting a new Coape vpon his back and putting on an other visor vpon his face doth chaunge himselfe as it were into an Angell of light A man would veryly thinke that some one of the superexcellent Seraphycall sort of the ix orders of Aungells were flowen downe frō heauen speaking with whotte burning zeale of Charitye Where calling God himselfe to be his wittnes and Iudge he doth binde himselfe with a most holy protestatiō that we should firmely beleeue that he vndertooke not this trauaile of wryting agaynst Haddō as vrged thereūto for any other cause then of a very earnest desire and zealous affection vnto pure and most sincere Religiō We haue heard of his affection Now let vs harken to the dutyfull loue of Christian Charity more thē brotherly compassion of his and lett vs weépe with him for ioy For on this wise he doth proceéde If you did know sayth he how great compassion I take of you with what deepe desire I am rauished for your sauetye that as it is the part of a good Christian man I would willingly suffer losse of lyfe for you and for your Countrymens sake Surely you would become frendes with me c. If the duetyes and partes of true Loue and charitye may be valued by wordes and not by matter what can be found more vertuous then this minde what may seéme more louing or more fully replenished with charitable zeale of our sauety For what loue can be greater thē for a man to yeald ouer his owne lyfe for an other mans safety But if you will vouchsafe to compare these wordes written here with the slaunders Tauntes and Reproches which are skattered euery where before and will examine Osorius thoroughly within and without I am afrayd a man shall not finde him the man in proofe that appeareth before in wordes but a cleane contrary conditioned man nor very much differing from the shape of those whom Cicero doth not vnfittly decypher vnto vs. Of all the kindes of fraude and vnrighteous dealing there is none more pestilent sayth he then the craft of those men which when they doe deceaue most will so handle the matter that they may be taken for very honest men Not much vnlyke hereunto seémeth to haue happened in Osorius at this present For after that he hath slaundered and rayled lyke a common skold in a Cage in backbyting and reuyling the names and cōuersations of men whose lyfe he neuer knew nor vnderstandeth their doctrine yea and with such an insolent kinde of sawcynesse nypping and skoffing that no common Barretor could haue more fiercely exclaymed agaynst the most Rascall in

of God do loue do wish and earnestly desire to be saued But yet we do call these the effectes not the causes of mercy who beyng now made the Uessells of mercy could neuerthelesse not haue bene able of thēselues to bryng to passe that they should haue attayned the first primitiue Election of God August sayth that men are worthely cast away for sinne Ergo On the contrary if men are reiected for their sinnes why should they not aswell be predestinate for their good workes Augustine doth not meane here that reprobation that is cōtrary to predestination but vnder this reprobation he doth vnderstand the last end effect of Reprobation namely damnatiō And in this sence it is true that men are dāned for their sinnes not forsaken as they are neyther predestinate for their good works Luther and Caluine doth deny that it is in mans power before grace receaued to seeke and desire it But Augustine affirmeth the contrary Nay rather what is more common in Augustines mouth then these speaches Couldest thou be conuerted vnlesse thou were called Did not he that called thee back agayne bring to passe that thou shouldest be cōuerted And agayn do not presume vpō thy cōuersion for vnlesse he had called the back agayne thou couldest not haue bene conuerted And in an other place God doth not onely make willing of the vnwilling but maketh also obedient of such as are stifnecked and stubborne The doctours of the popish faction although deny not that nature is very much corrupted in originall sinne yet yeald they not thys much that man can do nothyng els but sinne Neyther that any thing els is taken away from Nature besides the supernaturall gift onely whereby Nature might haue bene made more perfect if it had not fallen And therefore that Nature was beautified with those supernaturall giftes of the which she is now spoiled the naturall power and abilitie of will remayning in her force notwithstanding This is most vntrue whereas Nature and will it selfe not by alteration of Substaunce but by accesse of sinne and disposition is so depraued and reuolted from God so weakened and spoyled through it own operation as that it may be not conuerted but by the onely grace of God hauing of her self no part in thys work but as farre forth as it is preuented by God Whereupon Augustine doth witnes That will doth not goe before but is handmayd to well doyng Wherefore the same Nature and substaunce of will remayneth still not chaunged into a new shape by Gods creation but defiled with the corruption and filthe of Nature The same affections also do remayne that were before in respect of their substaūce but in respect of their disposition they be so putrified and stincking that nothing can be found in them now that bringeth not with it some matter of filthines Who soeuer is holpen he doth worke somewhat together with hym that helpeth hym and suffereth not him self to be applyed meerely passiuely Will beyng not renued is holpen of Grace Ergo Freewill euen sithence the first creation seemeth to bring much to passe and not to be altogether applyed passiuely In the Maior proposition should haue bene added perse by it selfe For what soeuer worketh by it selfe hauing the help of an other is not altogether plyed passiuely but with this exception the Minor must be denyed for freedome of choyse when as it selfe neuer preuenteth grace following her but is altogether holpen of Grace goyng before according to the testimony of Augustine what can it bryng to passe at all of it selfe Or if it can do any thing at all by it selfe that whiche it is able to doe it doth in morall good thinges externall and ciuill exercises certes to deserue eternall lyfe to purchase the fauour of God Saluation Iustification and the euerlasting kingdome Freéwill is altogether vneffectuall but is a meere sufferer onely nor hath any thing but that which it hath receaued and is altogether vnprofitable yea when it hath done all that it can possibly do And this is it that Luther seemeth to stand vpon Let hym be accursed that will say that God commaundeth thynges impossible Melancton doth aunswere what soeuer were the occasion of this saying surely those wh vouch the same so busily vrge it seéme voyde of vnderstanding in the causes why the law of God was geuen worldly wisedome supposeth that lawes are published onely because they should be obserued But the Lawe of the Lord was ordayned for this cause chiefly that the Iudgement and wrath of God should be layd open agaynst sinne that it should conuince vs of wickednes and increase the horror therof that wickednes might be restrayned from to much licensiousnes that putting vs in remēbraunce of our own weakenes frayltie it should in steed of a schoole master enstruct vs to Christ as it is declared before And there was no lye found in their mouthes Apoc. 14. to this August maketh aunswere aduertising vs how man may be in this sorte sayd to be true of hys worde through the grace and truth of God who otherwise of hym selfe without all doubt is a lyer As is that saying You were sometymes darcknesse but now are ye light in the Lord when he spake of darcknesse he added not in the Lord but when he spake of light he annexed by and by in the Lord. But Osorius will vrge agaynst vs here Ergo Nature beyng holpen through grace sayth he may eschew all lying and sinning To aunswere hereunto agayne out of Augustine he that will speake so let hym be well aduised how he deale with the Lords prayer where we say Lord forgeue vs our Trespasses which we needed not to say except I be not deceaued If our consents neuer yelded to false speaking nor to the lust of the flesh Neyther would the Apostle Iames haue sayd We are trespassers all in many thinges for that man doth not offend but he whom flattering lust hath allured to consent contrary to the rule of righteousnes Thus much Augustine Out of the wordes of Ieremy If I speake of any Nation that I may destroy them and they do repent them c. And if I say the word that I may plant them and they tourn away from me c. vpon this the Romanistes do build as followeth Euen as men behaue themselues such shall the potters vessels be afterwardes Ergo it is false that the Lutheranes teach that the regard of worke doth fight agaynst Freedome and the power of God in chusing or refusing The Prophet doth treate here properly of the punishment rewardes which do follow mens workes at the last Iudgemēt and not of the maner of eternall Electiō which doth preceéde all our workes either goyng before as August reporteth which were none at all or comming after which were not as yet If the aduersaries of Luther shall wrest these words of the Prophet to the cause of Electiō as though

the people to be taught on this wise rather That God of hys goodnes and mercye would haue all men to be saued And that the cause why all are not saued is for that all will not receaue the grace indifferently offered vnto them And this maner of teaching they do suppose to be sound On the contrary that the other doctrine of predestinatiō doth take cleane away all force vse of wholesome preachinges exhortations and disciplines c. If we onely eyther were alone or were the first that were vrged with these slaunders and cauillationes there were lesse cause to wōder at the wickednes of this our age But I do seé now no new thinge here neuer spoken of before nor any other thinge but such as many notable learned men haue bene sundry tymes combred withall long sithence Emongest whom cōmeth first to hand Augustine whom beyng occupyed in thys cause sometyme the Pelagianes but most of all the Massilianes did molest much with the very same obiectiones as appeareth playnely by the transcript of Prosper and Hillary their letters to Augustine euen the which obiections our deuines are now a dayes pressed withall which if were true then might he seeme to haue vndertaken this quarrell not rashly nor altogether in vayne as our men haue done also But let vs aunswere to their complayntes Such as are appoynted teachers in the congregation of God if they should beate into the grosse eares of the rude multitude this part of doctrine which treateth of the secrett predestination of God so nakedly and barren of it selfe as not doyng ought els nor respecting any other thing ne yet applying wtall any wholesome exhortations and allurementes to vertue shold stirre and prouoke none to vertues endeuour honest carefulnes and godly lyfe these reasons might carry some showe of truth perhapps But this matter ought to haue bene foreseene Osor. how these preachers behaue thēselues what they preach how in what maner and to what end they do lay this doctrine open before the people before you should haue burst out into those cruell accusacions and slaunderous reproches If some yoūglings peraduenture may be found not so modestly and soberly to demeane themselues as may beseeme them allured either through delight of noueltie or caryed thereunto through lightnes of witte or to braue out their knowledge and learning it is not conuenient that the lowse and vncircumspect dealing of some particuler persons should be preiudiciall to the truth of the doctrine Godly and modest wittes surely as they conceaue the true reason of this doctrine so doe they Iudge it no lesse necessary to be applyed to the end they may pluck downe that pernicious opinion of yours treating of merites of confidence in workes and of doughtfulnes of Saluation For the ouerthrow whereof what more necessary doctrine to edifie the congregacion withall may be applyed in the Church of Christians And therfore to conclude briefly For asmuch as all the doctrine of Predestination doth tend to this ende chiefly that men may be forewarned not to trust to much to their owne strength but to repose all their hope and affiaunce in God It is vntrue that you do obiect That the doctrine of predestination doth perswade rather to desperation then to godly lyfe For what is this els as Augustine sayth then as that you should say that men do then dispayre of their owne safety when they beginne to learne to repose their hope and affiaunce in God and not in themselues in any wise c Whosoeuer therefore shall instruct the ignoraunt people in the true doctrine of predestination of the holy ones discretly and modestly and in due season when case so requireth and shall ioyne withall godly and wholesome exhortations the same shall he do profitably enough without anye inconuenience seeing that the preaching of both may be well coupled and agree together according to the testimony of Augustine who affirmeth that neyther the preaching of fayth profiting in godly fruits ought to be hindered by the preaching of predestination that they which are taught may learue how to obey And agayne that the preachīg of Predestinatiō ought not to be hindered by the preaching of fayth profiting in godly fruites that they which obey may know in whom they ought to reioyce not in thoir owne obedience but in him of whom it is written he that doth reioyce let him reioyce in the Lord. Will you vnderstand Osorius how the coupling of these too doctrines is not preiudiciall to the preaching of the one to the other Paule the Apostle of the Gentills did many tymes sette forth the doctrine of predestination to the Rom. Ephe. Timot. The same did Luke in the Actes of the Apostles Christ himself likewise doth make often mencion of the same in hys sermons all which did not cease to preach the word of God neuerthelesse and do notwithstanding withal entermixt diuers good and godly exhortations to liue well Paule when he sayd it is God that doth worke in vs to will and to bring to passe according to hys good pleasure did he therefore abate any thing of hys godly lessons to make vs lesse carefull to will and to worke the thinges that are acceptable vnto God In like maner where he sayth he that hath begonne a good worke in you will bring the same to effect euen vntill the day of Christ Iesu Yet did he not cease to perswade them earnestly in the same Epistle written to the Phillippianes that they should not onelye beginne but perseuere vntill the end Beleue sayth Christ in God and beleue in me yet is thys neuerthelesse true that he speaketh in an other place No man commeth vnto me or beleeueth in me vnlesse it be geuen him from the father Christ sayth also he that hath eares to heare let hym heare Yet doth God speake in the scriptures these wordes also that he will geue them a hart frō aboue that they may vnderstand eyes that they may see and eares that they may heare c. And although it were not vnknowne vnto hym who had eares to heare and who had not that is to say the gifte of obedience Yet doth he exhort all men to heare Although Cipriane did both know and wryte that fayth and obedience were the gift of God and that we ought not reioyce in any thing because we haue nothing of our owne yet this was no hindraunce at all vnto his earnest preaching but that he taught Fayth and obedience neuerthelesse and most constantly perswaded to good life When we heare S. Iames teach vs that euery good and perfect gift commeth downe from the father of lightes yet this preaching of grace nothing withstoode but that he continued to rebuke such as troubled the cōgregation saying If you be bitterly zelous and your hartes be full of contencion doe not reioyce nor lye not against the truth for this is not the Wisedome that came from aboue but earthly beastly and diabollicall