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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

doubted that mens willes can not resiste the will of God but that he must needes doe what God will for as much as he doth dispose the willes also as him listeth and when him listeth Therefore to will and to nill is so in the power of him that willeth and nylleth that it neither goeth beyond Gods power nor hindereth his will but is many tymes hindered by the power of God and alwayes ouermaistered c. But that is somewhat more hard which is obiected out of the same Article that will is so fast bounde that we cā thinke no euill thought by any meanes For so doth Osorius cite the place Wherein he doth first cast a myste before the Readers eyes and then deale iniuriously with Luther For he doth neither faythfully nor fully rehearse the wordes of his Article He is also no lesse iniurious to Melancthon and Caluine whō he alledgeth as partakers of the same opinion Albeit I know right well that they doe not varie from Luthers meanyng yet did they alwayes of very purpose refrayne from this kynde of speache Where did Melancthon euer write that all thynges are performed by vnaduoydeable necessitie Where did Caluine say that Freewill was but a deuise in thynges Who euer heard Bucer say that man was not of power to thinke euill not bycause they varied from him in meanyng and Iudgement but they chose rather to quallifie with some more plausible kynde of stile that which seémed to be propoūded by him somewhat more roughly But to returne agayne to Luthers wordes I doe reknowledge herein not your new furnished cauill Osorius but the auncient rusty canker of many others agaynst Luther as of Leo Roffensis Eckius Iohānes Coclaeus Albertus Phigius Iohn Dreidon Alphansus de Castro Andrew Vega Peter Canisius and such like which do neither read Luthers writyng with Iudgement neither consider his meanyng nor cōferre the first with the last but catch here and there a worde halfe gelded for hast and out of these beyng sinisterly construed if they finde any one thyng more then other fitte to be quarelled withall that they snatch vp that they vrge stiffely and are alwayes rakyng their nayles vpon that scabbe as the Prouerbe sayth And bycause amongest all other his Assertions they can picke out no one sentence more odious in the Iudgement of the simple people it is a wōder to seé what a coyle they keépe here and how viperously they gnaw and turmoyle this one Sentence wherein he sayd That mans will hauyng lost her freédome is now of no force at all not so much as to thinke an euill thought And in this respect surely I can not but marueile much to seé the vndiscreéte disorder of some but chiefly the singuler shamelessenes of Osorius For albeit Luther in so many his Commentaries Sermons Bookes and Aunsweres doth vrge this one pointe alwayes and euery where trauaile earnestly to proue that mās Freewill beyng voyde of Grace auayleth to nothyng but to cōmitte sinne yet doth Osorius so frame all his writyng agaynst Luther as though Luther did teach that mans Freewill could not so much as thinke an euill thought And frō whence doth he pike this quarell out of the wordes of Luthers Article before mentioned I suppose But for as much as Luther doth in the selfe same Article openly professe that Freewill of her owne nature auayleth to nothyng but to Sinne and that all the imaginations of the hart do of a certeine naturall inclination rushe headlong into euill in what sense can that mā be sayd not to be able to thinke an euill thought whiche is alwayes occupied in imaginyng euill But I beleue he will presse vpon vs with Luthers owne wordes wherewith he affirmeth that no mā of him selfe is of power to thinke a good thought or an euill thought c. Well let vs heare what conclusion this Logician will coyne out of these wordes Mans minde whether it thinke well or euill doth neither of them both of her owne power Ergo Mans mynde of it selfe cā neither thinke a good nor an euill thought I do here appeale to your Logicke Osorius What kynde of Argumēt is this by what rule make you this cōsequent what bycause the substaunce of the matter doth depend vpon the first causes properly will you thereupō conclude that the secōd causes do therfore nothing at all Or bycause the freédome of doyng is restreined to the first and principall cause to witte to the onely Maiestie of God that therefore mans will is no cause at all bycause it is not freé and that therfore it cā thinke no ill thought by any meanes bycause it doth it not of her owne strength and libertie as though to do a thyng properly a thyng to be done of her owne proper power were all one to say So then by this reason the Iewes which crucified the Lord of glory shal be sayd to do nothyng bycause all the outrage whatsoeuer they kept was determined before by Gods vnsearcheable coūsell In like maner Pharao in withholdyng the people of Israell and Nabuchadonasor in spoylyng them may be sayd to do nothyng bycause the hart of the one was hardened by the Lord and bycause the other leadyng his armye into Egypt was constrayned to chaunge his will in his iourney and bende his force agaynst Ierusalem Likewise neither the Shippe whiles she sayleth nor the Pylote within the Shippe do any thyng at all bycause their course whether it bee fortunate or vnfortunate is not alwayes directed after their owne will but as the wyndes the tydes do driue them For what doth Luthers disputation of Freewill enforce els but that he may referre all the order of doyng to Gods freé disposition onely Neither doth hee dispoyle mā of will altogether which doth onely disable will of freédome Neither is it a good consequent to say bycause mans will is denyed to be freé therfore that man is altogether destitute of will bycause it is not freé but alwayes captiuate bounde an handmayde as the which in euill thyngs is either alwayes seruaunt to Sinne or in good thynges handmayde to grace euen as an Instrument or toole is alwayes at the bestowing of him that worketh withall For what should let but Luther may as well call Freewill by the name of a toole as Esay doth name the wicked by the name of Sawes in the band of the Lord and as well as in many places of Ezechiell those hartes are called stoany hartes which the Lord doth promise to soften and mollifie with his grace And yet I will not much trouble Osorius herein For whether will be freé vnto euill or be seruaunt vnto euill it maketh litle to the present purpose nor will stād Osorius much in steéde This is vndoubtedly true that mans naturall strength bee it freé or be it bond is more thē strong enough to all wickednesse So were all these stormes raysed agaynst Luther neédelesse also consideryng that he doth so frankely

Axe of the truth and vtterly rooted out with the vnuanquishable force of Gods scripture Therfore first Let vs heare what discourse he maketh of Gods Iustice and mercy against the Lutheranes For whereas Luther and all good men of Luthers opinion do professe that the regarde of merites is directly cōtrary to Gods libertie and power as touchyng his Election and Predestination Osorius on the cōtrary part doth enforce all his might possible to proue that it is not so vsing these Argumentes especially Whereas we were all wrapped vp in one brake of perdition so that beyng ones defiled with sinne we became all most worthy of euerlastyng destruction for our naturall hatred agaynst Gods law engraffed fast within the nature of our bodies subiect to the outrage of lust God in whō neither any rashnes not vnrighteousnes can fall beyng a most iust Iudge towardes all men indifferently could not of his vnuariable equitie with singular clemēcy so embrace some as he must hate others vnlesse there were some cause or reason to enduce him to extēde his mercy to some and to execute Iudgement agaynst other But God now doth perceaue the whole cause therof to consiste in the maner of liuing and workes not the workes which were already done but which God foresawe should be done For what is there that the wisedome of God in his infinite knowledge doth not comprehende euen as it were present though the same be to be done in the vttermost minute of ages And by this reason it may be that God accordyng to the seuerall conditions of men did of his clemency elect them to eternall life whō he foresawe would be obedient to his Cōmaūdementes And on the other side did exclude them from the fruitiō of his kyngdome which he foresaw would vnthankfully despise his heauenly benefites And by this meanes sayth he Gods Iustice may right well be defended all the defence whereof standeth vpon mercy which otherwise cā not by any meanes deliuered from due reproch What a mockery is this as though if God should follow his owne libertie and will in the order of Predestination without all workes foreseéne before his Iustice could not stand inuiolable nor garded safe enough from all slaunder or suspition of vnrighteousnesse I demaunde then what if God out of this huge lumpe hadd chosen no one man at all whiche he might lawfully haue done if him lysted what if he had duely Iudged to deserued damnation the whole masse of mankynde which did altogether deserue his indignation wrath to speake Augustines wordes could any man cōdemne him of iniustice Goe to May not he that oweth nothyng to any man of his owne meére liberalitie lawfully exempt vndeserued out of this corrupted loste masse whō him listeth or haue mercy on whō he will haue mercy could not hee indurate and reiect whom he would without respect of meritorious workes followyng whenas there was matter more then enough ministred by their former desertes to condemne all to destruction As for example Admitte that a mā haue two debtours whereof the one is indebted vnto him in an exceédyng great summe of money the other oweth not so much by a great deale and the bountyfull creditour vouchsafe to forgeue the greater summe to that first I pray you is there any iust cause here for the other to grudge agaynst the creditour If he doe shall not his mouth be forthwith stopped with that aunswere of Christ in the Gospell Is it not lawfull for me to doe as I will with myne owne is thyne eye euill bycause I am good The very same doth that place of Paule seéme in my simple capacitie to emply where treatyng of the Election of the yoūger and refusall of the elder and of hardenyng Pharaos hart withall he doth annexe immediatly vnto the same what shall we say then is God vnrighteous makyng this Obiection agaynst him selfe as vnder the person of Osorius after this maner If God did not worke after the proportion of foreseene workes and deseruynges Ergo God may seeme to be vnrighteous in his Election and should offend against Iustice distributiue This Argument the Apostle doth forthwith deny saying God forbyd and withall rendreth a reason of his illation negatiue namely that both propositions bee Iustifiable in God Both that God is not vnrighteous And also that God accordyng to the equitie of his Freewill doth take mercy on whom he will haue mercye not in respecte of anye mans deseruynges but of his owne freé bountyfulnesse benignitie and mercy And therfore for the better establishyng of this his defence he doth forthwith cite the same wordes that were spoken to Moyses I will haue compassion on whom I haue compassion and I will shew mercy to whom I do shew mercy So that hereby you seé good Syr that to the worke of Election and Predestinatiō the Apostle iudgeth Gods will onelye though there were no cause els matter sufficient to acquite his Iustice freé from all flaunder and reproch that in my Iudgement now the defence of Gods Iustice which you haue placed in Gods mercy seémeth more aptly applyed to his will For as he can will nothyng but that which is most righteous so nothyng is truly righteous in deéde but that whiche proceédeth from the will of GOD. So that now it shall not be neédefull at all to be inquisitiue accordyng to the coūsell of Augustine after any other principall causes besides Gods good will consideryng that no hygher cause can be founde of greater importaunce But what can be so well spoken but that some will be founde somewhat scrupulous without cause will not in most brightest Sunneshyne seé wtout a candle Therfore this cauillyng colcouerthwart creépeth yet foreward If it be true sayth hee that Gods Election is directed by his will onely in allowyng or makyng hardharted whom he will that no man cā resist his will It seemeth then that Pharao and others who of indurate contumacy of mynde are wicked whereas in that their wickednesse they do execute the will God that they are not the cause of their owne wickednesse nor that they can chuse but do the wickednesse whereunto they are violently thrust necessitie If it be so what iust quarell can God haue then agaynst those whom him selfe hath made to be stiffenecked wherefore he should condemne thē To be short The substaunce of the Obiection is for the most part knitte vp in this Argument If God do harden mens hartes then should not Pharao be the cause of his owne Sinne consideryng no man can resist the will of God Or to reduce this consequent into a Sillogisme No mā hath iust cause to blame him whom him selfe enforceth to offende God doth iustly finde fault with sinners Ergo God doth compell no mā to sinne nor doth make them endurate I do Aunswere First euen by the self same Obiections wh the Apostle vnder the person of the

to this your poore sheépe a litle whiles to accept of his seély bleatyng There was lately in these parties a very discrete person named Charles Miltitius your holynes Secretary and Chāberlaine with a greéuous complaint to the most renowmed Prince Fridericke touchyng my vnreuerent behauiour and vnaduised rashnesse agaynst the Church of Rome and your holynes requiryng punishmēt for the same the hearyng wherof greéued me not a litle sorowyng that my great and inward carefulnes of duetie and good will employed for the aduauncement of the honour and dignitie of the Churche of Rome was accused for vnreuerent and condemned for so maruelous wicked namely in the audience of the very head of the same Church But what shall I doe most holy Father I am altogether voyde of counsell herein I am not able to endure the power of your wrath and how I shall escape it I know not He doth require me to make a recantation of my disputations whiche if might be done to any such purpose as is imagined would come to passe I would do it wtout any let But whereas now through the unportunate resistaūce exclamations of my aduersaries my disputations are scattered farther abroad then euer I thought they would haue bene and withall are more deépely rooted in the hartes of many men then can easily be pluckt vp agayne besides this also sithence our countrey of Germany doth wōderfully floorish at this day with pregnaunt wittes sounde Iudgementes and aboundaunce of learnyng I perceaue that if I doe honor the Church of Rome I must be throughly aduised to make no recantation at all For in this maner to recant were nothyng els but to contaminate and defile the Churche of Rome much more thē before and to betray her to the open reproche and manifest infamy of all Nations and toungues Those euen those O most holy Father whom I withstoode to witte those which with their most vnsauory preachynges vnder colour of your holynes haue made a Relligion of those detestable marketts and haue defiled the holy place with the shamefull and abhominable Idolatry of Egypt haue wrought all this mischief and outrage with vs in Germany as though this were not villany enough do accuse me who withstoode them in their monstruous beggyng to be the authour of all their misdemeanour before your holynes Now most holy Father I doe here protest before God and the world that I neither was willyng nor at this present am willyng to impeach the Maiestie of the Churche of Rome nor the authoritie of your holynesse by any meanes nor by any colourable practize to deface the same but doe freély and frankely confesse that the Iurisdiction of this Church is aboue all thyngs and that nothing in heauen aboue or in earth beneath is to be preferred aboue the power of this Church sauyng onely Iesus Christ my Lord and my Sauiour To the contrary wherof let not your holynes beleéue any vntrue surmises deuised agaynst your poore Luther And that one thing which I am able to do herein I do vowe here to your holines That is to say to surcease her after from dealing any more with this matter of pardōs will become altogether mute so that mine aduersaries likewise will lay down their glorious and reprochefull slaunders raysed agaynst me will publish an instrument of my scilence herein that the cōmon people may know and acknowledge the dignitie of the Church of Rome and yeald due reuerence to the same and not to impute the rashnes of this beggarly pardoners to that honorable Seé nor to imitate the sharpenes which I haue vsed or rather haue abused agaynst the Seé Apostolicke wherein I was somewhat ouerlauish agaynst these lewde Lurdeynes This will I doe in hope that this disorder rashly raysed may by Gods grace and this meanes be alayed agayne if it be possible For in all that doyng myne onely endeuour was that our mother Churche of Rome might not be infamed for other mens couetousnes and that the vnlettered people might not be carried into errour and perswaded to set lesse stoare by charitie then by those Pardons All other thynges as beyng but matters indifferent I do make not great accompt of If besides this I can do any thyng or can learne how otherwise to please your holynesse I will yeld my selfe vnfaynedly at your commaundement Christ preserue your holynes for euer Frō Aldenburghe the iij. of Marche 1519. Now I beseéch you Osorius what can be more myldly written then these Letters of Luther more beseémyng a godly and well disposed mynde or on all partes more duetyfull in respect of humanitie The which I thought it not amysse to set downe in this place that the shamelesse slaunder of Hosius might be made more apparaunt hereby who produceth Luther into the open Stage standyng agaynst the whole world entryng into that combate for none other cause but of a greédy desire to purchase credite to hauke after the glory of the worlde and to plye the paūche who as one pricked in the buttocke with a boddkynne whē he perceaued this market of Pardons to come in question amongest the Dominicke Friers by the motion of the brothers of his own fraternitie begā therfore to sturre these coales And this he iustifieth to be true by wordes vttered out of his owne mouth For whenas in the beginnyng of his disputation agaynst Eckius he seémed somewhat to passe the boūdes of modesty and was aduertized therof by some that in Gods cause he should moderate him selfe in the spirit of lenitie he affirmeth that he brake out into these speaches namely that those disputatiōs were neither begon for Gods sake nor could be ended for Gods sake Which wordes to be either falsely imagine vpon Luther by his aduersaries neuer spokē of him or els not vttered in that sense as they be alledged by Hosius the matter it selfe doth expresse the same with open euident proofes And yet it may be that Luther both spake truly Iudged no lesse of Eckius whom he knew to be a notable Parasite of the Pope For what is he that wayeng duely both the glorious insolency of Eckius the manifest perill of Luther will dought hereof that all these broyles were neuer vnder taken of Eckius for Gods sake but begun ended also onely for the Popes sake Surely they can in no respect be construed vpō Luther not by any probable coniecture so much considering he was by Eckius forced to disputatiō very much agaynst his will But we will speake of Hosius an other tyme by gods permissiō To returne now to Osorius For as much as Luther demeaned him selfe so humbly as you seé and prostrated him selfe wholy euen vnder the feéte of the Pope what would you haue had him doe els Osorius I suppose veryly he should haue done this namely haue recāted and fallen vpon his kneés as boyes are wont when they feare the rodd should haue yelded a fault

Nazianzene or any other writer of the auncient primitiue Church No they are altogether new deuises of this later age or playne forgeries rather as hath bene declared sufficiently enough before But take an argument now stronger then Hercules clubbe wherewith at one chopp he will cutt of the heads of all those Image breakers ingenerall so strōgly compact and clowted together with so singuler a dexterity that if all the Deuines in the world els hold theyr peace Images are made so desensible with this one argument as shal be able to endure all the force and counterbuffes of heretiques For vpon this kinde of Similitude he frameth his argument If the dumme Pictures of the Crosse and of Sainctes which did put men in mind of the things wherof they were representations were so highly reuerenced of the auntient Christians it was much more conuenient that the liuely Images of Christ should be worshipped But holy men are by the workemanshippe of the holye Ghost fashioned to the lyuely and expresse Images of Christ. Ergo It remayneth that we geue reuerence and worship vnto Pictures as to the liuely Images of Christ. I doe heare your Argument Osorius and I doe aunswere thereunto And first euen to this whether any dumme Images and portraictes at all were euer erected in the auncient Christian Temples may be with more reason doughted of vs then Iustified by you And yet to admitt you this much that such Signes were not altogether vnknowen to the auncient Fathers yet for as much as the portraicts beyng not in Tēples did serue onely to feéde the eyes and minister occasion of some remembraunce and callyng to mynde the doynges of the Martyrs will your Logicke therfore argue an adoryng vpon this memoriall and establish a worshyppyng of dead stockes which ought onely to be geuen to God alone As for example Admitte that some Apelles would in Tables describe vnto you the Passion of Christ after a most exquisite and liuely maner What would you prostrate your selfe on the grounde and with cappe and kneé worship the Table would you bequeath your prayer vnto it and honour it as reuerently as you would Christ To what purpose then serueth that which you sing in your Church All honour and glory be geuen to God alone if you can be contēted to turne that forthwith into a God whatsoeuer is obiect to the view for a memoriall onely and to transferre the honour and worshyppe that is due onely vnto God to paynted puppetts and balde blockes But now as concernyng the liuely Images of Christ as we doe not deny that a certeine liuely resemblaunce of Christ doth after a sort shyne in them whom the spirite of Christ hath truly sanctified so do we neither defraude them of their due commendation and prayse for that were a pointe of singuler impietie either to conceaue slenderly and lightly or to speake reprochefully of the notable actes of them whom God the Father doth honour and sanctifie namely sith the very Scriptures are aboundauntly stored with plentyfull examples whereby we be admonished of our duety that we owe to Gods holy ones But it is one thyng to reuerēce and esteéme well of Gods Sainctes and an other thyng to make Inuocation to the dead to part stakes of honour betwixt God and his Sainctes Sainctes are called Sainctes and the Temples of the holy Ghost in S. Paule not onely such as did shedd their bloud for Christes sake but all others also that in this life lyue here vnto Christ sanctified thorough Fayth Such a Temple of the holy Ghost was Paule him selfe and the rest of the Apostles with him who beyng after a sort fashioned to the likenesse of Christ by the workemanshyp of the holy Ghost did beare about them a certein proportionable resemblaunce of his Image And yet the same Paule and Barnabas were sayd both to rende their garmentes least they should seeme to admitte them selues to be honored as Goddes Actes 14. We heare the same both spokē and performed by the Aungell of Christ in the Reuelation Worship God sayth he I am thy felow Seruaunt Goe to now and are you of this opiniō that honour and worshyp is to be geuen to the dead bodyes of them who beyng aliue would not suffer them selues to be worshypped But of Sainctes and their Images enough at this present namely sith before is spoken plentyfully enough and so much as will suffice though not Osorius yet any other indifferent Reader I trust ¶ Popish Purgatory GOod lucke a Gods name to our holy Father the Pope and Osorius their kitchynes we are come at the length vnto Purgatory that is to say to the kyngdome of the Pope and the Region of darkenesse of this world A goodly Territory forsooth meéte surely for such an Emperour accordyng to the old Prouerbe a Scabbed Iade good enough for a scalde Squier About which dānable deuise beyng the most foolishe Bable that euer was heard of the most fybblefable that euer could be imagined this raungyng Rhetorician besturreth his slumpes so earnestly and stretcheth out his throate so feruently as if the matter were of wonderfull emportaunce A man would take him to be some notorious Hercules fightyng as it were for lyfe and death in defence of his Countrey he so chaufeth and moyleth in sturryng the coales in princkyng vpp the glory of this whotthouse And no maruell For the mā as he is not altogether blynd nor vnprouided of forecast doth very deépely and wisely consider of the matter as it is That all the kytchynes of the Catholickes are kept in a good lyking with the coales of this Purgatory fier and that vpon this foundation is builded the whole Maiestie of the Romishe Monarchy and withall that this is the head corner stone and chief coyne of their doctrine For vpon this groundeworke stand all the pillers and buildynges of their Churche to witte Merites Satisfactions Councels Perfections and absolute Righteousnes in the sight of God Finally all the Ceremonies in their Churches Watchynges Soule Masses Trentalles Offringes for the dead Pilgrimages Pardons Workes of Supererogation Brotherhoodes Memorialles Diriges Processions Holy water Consecratyng of Churcheyardes and such like gaynfull markettes all which do come altogether to vtter ruine if Purgatory decay once but if Purgatory hold fast then are they all of good footing And hereof proceédeth that stiffe stought stādyng with such an vnappeasable contention and brawlyng about the mainteynaunce of Purgatory that they will seéme rather to let slipp heauen out of their hartes then let Purgatory depart frō their kytchines But there was neuer man behaued him selfe more Apishly about this peéuish and peltyng Purgatory then this our doltishe and most senselesse coūterfaite of all the rest who in this his discourse of Purgatory is so whott in wordes sweateth so lustely that a man would sweare he were but newly runne out of the very scaldyng house of Purgatory it selfe Agayne in Argumēts and Reasons so cold