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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

filthy mischieuous dennes betymes You reserue a place for the defence of your Monckes by it selfe and in drawyng their petigreé you play the Philosopher at large Wherein you are not onely to childishe and tedious but so farre estraunged frō the purpose that ye seéme rather to dreame of S. Patrickes Purgatory thē to note our Religiō Let vs marke the begynnyng which is this There be ij sortes of men say you that are empaled within the boūdes of the Churche The one whose function consisteth in generall practize of maners in a meane course of vertue and godlynes The other that desire to aduaunce thē selues in a more exquisite endeuour of heauenly discipline Behold here a new Diuinitie Two sortes of Christians are sprong vp if we beleeue my Lord Byshop where as the Scriptures haue authorized but one onely state of Christians hitherto There are diuersities of giftes yet but one spirite and there are differences of administrations yet but one Lord there are diuers maners of operations and yet but one God which worketh all in all For as the body is one and hath many members and where as also many members be of one body Euē so is Christ. For we are all Baptized into one body by one spirite whether we be Iewes or Gentiles bondmen or free and we haue all dronke of one spirite These are the wordes of S. Paule Wherfore there can not be two sortes of Christians if there be but one body of Christians nor a distinct profession bycause the spirite is one and the selfe same Will you haue this made more manifest by sillables and titles One body and one spirite euen as you are called in one hope of your callyng One Lord one Fayth one Baptisme one God Father of all which is aboue all and through all and in you all All are one and in vs all as Paule doth affirme Where is your distinction therfore There is no respect of persons with God but in euery nation hee that doth feare him and worketh righteousnesse is accepted of him So doth Peter preach whō if we admit for our Scholemaister all your distinction wherein you haue trauailed so much will lye in the durte And therefore sith our profession is but one and the same common also to all Christians out of Antioche were all called once first by this common name Christians But if you will not be satisfied with the testimonies of the Apostles Let vs heare our Lord and Sauiour Iesu Christ sendyng his eleuen Disciples abroad into the whole world speakyng vnto them in this wise All power is geuen vnto me in heauen and in earth Goe ye forth therfore and teach all nations Baptizyng them in the name of the Father and of the Sonne and of the holy Ghost teachyng them to obserue all those thynges whiche I haue commaunded you This is the pure and onely profession of Christian Religion grounded vpon the authoritie of Christ his owne wordes repeated by the preachyngs of the Apostles confirmed with the generall consent of the Catholicke and Apostolicke Church and ensealed with the bloud of the Martyrs in all ages Leaue this Religion to vs and reteine to you and your fraternitie that newfounde two horned sect whereof you can vouch no Authour besides Cicero or Aristotle But let vs pause yet a whiles vpon my Lordes diuision and consider the speciall pointes of his discreét destruction distinction I would say For after he hath enstalled two sortes of Christians hee doth geue them cognizaunces whereby they may be discerned There is one sort of them sayth hee whose function consisteth in common practize of maners and in a meane course of vertue and pietie The other desire to aduaunce them selues to a more exquisite endeuour of heauenly discipline Now I beseéche you my Lord what mediocritie of vertue and pietie do ye speake of Sithence our profession doth exact of vs a perfect and most absolute keépyng of the commaundements by expresse testimonie of both old and new Testament how oft is this sentence repeated in the old Testament Be ye holy for I am holy Wherfore we ought not to stand still in a meane but must endeuour couragiously to that perfect holynes of God This is an expresse cōmaundement I am the Lord your God you shall obserue all my ordinaūces and all my Statutes c He cōmaūdeth all maketh no exception And therfore this your newfangled meane betwixt both must bee throwen away nay rather this meane is execrable dānable our Lord God the Father thūdryng the same frō heauen If you will not harken vnto me sayth he and will not obserue all that I commaunde you I will visite you with feare with tremblyng and burnyng feauers c. The very same wordes are so oft and so manifestly repeated in Deutero That who so will diligently behold them can not but wonder at your dulnesse and ignoraunce in Scriptures God doth accurse the person that will not obserue all the preceptes of the law perfectly to doe them and all the people shall say Amen What will you aunswers to this conclusion of Moyses he commaundeth a perfection the Lord doth accurse him that doth not fulfill it yea euen by his owne mouth and all the people say Amen And you contrary to this doctrine do deuide the Christians congregation or rather disseuer it into partes practize to plante in place thereof a frame shapen meane of pietie whiche neither old nor new Testament doth acknowledge You haue heard out of the old law we will now come to the new There is also an expresse commaundement of our Lord Iesu Christ to his Apostles in these wordes Preach ye the Gospell to all creatures who soeuer beleueth and is baptized shal be saued but he that doth not beleue shal be damned Go ye forth therfore and teach all Nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost teachyng them to keepe all thynges that I haue commaunded you Behold here one maner of professiō dispersed abroad ouer all Nations behold all thyngs must be obserued that are commaunded Wherefore there is but one sort of Christians not two and the same one also endeuoureth to perfection standeth not still in amediocritie Our Lord Iesus standyng vpon the mount compassed about with the people of the Iewes preached in most godly maner the chief principles of Christian Religion vnto them and amongest the rest gaue this commaundement seuerally Wherfore be ye perfect as your heauenly Father which is in heauen is perfect What impudencie is this Osorius to thrust a mediocritie into our Religion when our Lord Iesu Christ by expresse commaūdement requireth perfection But I tary to long vpon matters clearer then the Sunne And yet this our deépe Deuine doth vnderproppe his lazie Monckerie vpon these pillers whiche beyng wormeaten rotten as I haue shewed already will at length bryng all his other buildyng to ruine and

142. Osori Expositiō vpō the Epistle of S. Paule to the Romaines Pag. 142. Wherin the sauetie of a Christian consisteth accordyng to Osorius Pag. 142. Phil. 3. The true vnderstādyng of iustification accordyng to S. Paule Rom. 7. Rom. 4. Rom. 3. Ephes. 2. Pag. 143. Deut. 4. 5. Rom. 2. A double obseruation of the law Deut. 27. Gallat 3. Iames. 2. Galat. 3. Wherefore the law iustifieth not What workes doe signifie by Paule Rom. 4. 5.2 3.7.9.13 The righteousnesse of the Iewes Pag. 143. The fayth and righteousnesse of Abraham Rom. 4. Gene. 15. Rom. 4. The fayth and righteousnesse of Dauid Psal. 142. The righteousnesse of Iob. The fayth and righteousnesse of Paule Phil. 3. The fayth and righteousnesse of Cornelius before god The riche young man in the Gospell The Pharisie praying in the temple Nathaniell the true Israelite The scope of Paules disputation to the Romaines Workes of the Ceremoniall and Morall law both are excluded frō Iustificatiō Osori doth take the workes excluded frō Iustification for the Ceremonies of the law Pag. 142. ● 140. ● Fayth hath no place almost with Osorius Pag. 143. Osori obiection confuted Osori doth erre in the rules of Logicke Osori Paralogisme from the insufficient enumeration of partes The Ceremonies of the law very hardly abrogated in the primitiue church Actes 15. The morall law abrogated not in respect of the vse but in respect of Iustificatiō Psal. 142. Galat. 3. Rom. 4. Osori Iudgement of Iustificatiō The fruite of good workes betwixt the Papistes Protestates to be wayed indifferently The markes of true righteousnesse among the Papistes An exhortatiō to the Readers The prayse of Cicero and other aūciēt Philosophers discoursing vpō vertue The difference betwene Morall and Christian Philosophy The end of Christian Philosophie Whom Osorius doth chiefly imitate Vertue to be embraced of all men True innocencie in mankynde loste long sithence Osor. obiection cōfuted By what meanes we doe recouer true innocencie Psal. 31. How the grace of God doth geue righteousnes to men Bern. in Sermo 23. super Cant. Basil. in Psal. 32. Orig. ad Rom. Lib. 9. Cap. 12. Aug. Epi. 105. Ad Sixtum Baūl in Psal. 32. Aug. de Ciuit Lib. 19. Cap. 27. Aug. Retra Lib. 1 Cap. 19. Ierome Our saluation consisteth not in our owne righteousnesse but in the free mercy of God Iob. Euen the most perfect workes of men of no valew with God Paule Dauid August in Psal. 94. Ier. in Esay Cap. 64. Luther defended agaynst Osorius Osori pag. 141. Cicer. Tuscul Lib. 3. Osori accuseth Luther to be an Epicurean Pag. 141. How absurdely Osorius doth cōpare Luther with Epicurus Osorius Rom. 3. Luther falsely accused to bee the Authour of wicked boldnesse The opiniō of Schoolemē and Papistes touchyng the waye of righteousnes is false wicked Hosius Osorius Rosfenfi● against Luther Congruum Cōdignum Conueniencie and worthynes Pag. 141. ● ● Thess. 5. Osori ibid. O●or cauill agaynst the Lutherans workes A threefold lye of Osorius Disablyng of workes Desperatiō Confidēce After what maner Luther teacheth Confidence and Desperatiō and how not Pag. 141. marg The marke of Osorius accusation cōsidered Pag. 145. Two lyes vttered by Osorius Onely faith doth Iust●tie The testimonies of most auncient writers touchyng Onely Fayth An Argument from the propositiō exponent to the exclusiue The vocable Onely Ambr. in 1. Cor. 1. Chrisost. in Epist. Paul ad Galat. Cap. 3. Chrisosto Homel 4. in Timoth. Basil. in Homel De Humilit Basil. in Psal. 32. Theophil in Epist. ad Rom. Cap. 3. Thom. Aquin in 1. Tim. 1. Lect. 3. Rom. 3. Pag. 145. Osori his Obiection framed out of the Epistle to the Galat. Cap. 5. The Aunswere Bernarde Rom. 2. The summe of Paules disputation comprehēded in one Syllogisme Gallat 3. Rom. 4. Galat. 2. Right of inheritaūce is not promised to workes as Paul affirmeth Osori takē tardy That is ●o say a scourger Fallacia a dicto secundū quid ad Simpliciter Fallacia a non Causa vt Causa Fayth doth iustifie both the persons and the workes Pag. 141. 146. A double lye made by Osorius Pag. 146. Workes are not examined a part by thē selues in gods Iudgemēt Tit. 3. Collos. 2. Rom. 3. Dauid terrified with the terrour of the law Pag. 146. Osor. obiection in the behalfe of righteousnes by workes agaynst righteousnes of faith Rom. 2. 2. Cor. 5. Iohn 5. Pag. 146. Collos. 3. Iohn 11. The Obiection cōfuted Fallacia a nō causa vt causa The words of Christ expounded The person accepted not for the workes sake but the workes for the persons sake An Obiection The Aunswere * Pag. 146. The words of Christ not wel vnderstoode but crookedly wrested by Osorius Osor. fallax a Concreto ad Abstractum Mercy forgeueth our ill deedes Imputation acknowledgeth our well doynges for good An other Obiectiō of Osorius In what wise Osori doth ascribe Saluatiō of Gods mercy Hosius August de temp 49. August de Spirit Liter Cap. 33. Basil. in Psal. 32. Ephes. 1. In what thyng our redemption chiefly consisteth Remission Bernard Serm. 23. in Cant. August in prima quinquagena in Prolog Psal. 31. Imputatiō The defeéco of mercy doth not abolish Iustice Ill workes whom they do condēne and whom not Iohn 3. How christ is called a Iudge how a Redemer Luce. 21. Iohn 5. Luke 22. 1. Cor. 1. Gods iudgement two fold according to August De Consens Euang Lib. 2. Cap. 30. The Innocencie of Christ is the righteousnesse of Christians Gods Imputation in respect of Christ and in respect of vs. Of the reckonyng to be made in the last Iudgement The diuersitie of thē which shal rēder an accompt is distinguished In Osorius writynges order wanteth and in distinguishyng thinges Methode Accordyng to workes For the works sake Osori doth deny that good works to followe Luthers fayth Pag. 146. What maner of workes doe follow Osori fayth Pag. 146. Luthers fayth yeldeth no good workes accordyng to Osorius Pag. 146. Ibidem The fayth and workes of Osorius A shewe of Osorius fayth Iohn 6. Iohn 1. 3. Math. 9. Math. 8. Mar. 5. A comparison betwixt the fayth of Osorius and Luthers Fayth The righteousnesse of sayth accordyng to the Scriptures Osori doth neuer name in his booke this worde Imputatiō A playne demonstration that Osori geueth small credite to the wordes of Christ. 2. Thess. 2. Apoc. 13. Pag. 146. Osori doth discusse the sayth of Luther Note here the cauill of Osorius The doctrine of Luther touchyng good workes Rom. 14. Aug. in prima quinqua gena ex Prologo Psal. 31. August Workes are not in any other respect accōpted for good in the sight of god then in respect of Christ thorough faith Good workes are Iustified by fayth Pag. 146. The Argument recoyleth backe vpon Osor. him selfe Pag. 146. Pag. 147. Osori Argument faultie in the forme A twosold kyngdome of Sinne. Rom. 6. The substaunce of the Argument is discussed Iob Esay Dauid Daniell