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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12939	The apologie of Fridericus Staphylus counseller to the late Emperour Ferdinandus, &c. Intreating of the true and right vnderstanding of holy Scripture. Of the translation of the Bible in to the vulgar tongue. Of disagrement in doctrine amonge the protestants. Translated out of Latin in to English by Thomas Stapleton, student in diuinite. Also a discourse of the translatour vppon the doctrine of the protestants vvhich he trieth by the three first founders and fathers thereof, Martin Luther, Philip Melanchthon, and especially Iohn Caluin.; Apologia. English	Staphylus, Fridericus.; Stapleton, Thomas, 1535-1598.	1565 (1565)	STC 23230; ESTC S117786	289,974	537

very same image generally not particularly as the lerned vse to speake And this is the meaning sayth he of the wordes of S. Ihon that Christe is come in to sleshe Martin Luther in the yeare 1539 at Smalcaldiū where the Leage or rather conspiracye was then made preaching vnto the estats and orders of protestants interpreted these wordes of S. Ihon that Christe is come in to fleshe after this sorte That Christe came not therefore in to flesh that he might communicat vnto vs his owne iustice or righteousnes but that he might accepte vs for iuste and righteous outwardly so that our inwarde man should not in dede be iustified or made righteous from vniuste and vnrighteous but we should onely be accounted for suche before God after the maner of acceptation as in times paste the Lacedaemonians made and decreed Alexander a God with these wordes Alexander wil be a God let him he a God and let Alexander be coūted and accepted for a god though he be no god And Luther saith that this doctrine was the sure foundation vpon the which the Leage of Smalcaldiū for the defence of the ghospell might and ought right worthely be builded erected and absolued But anon after when it came to Osianders course to preache he toke the very same theme of S. Ihon that Luther did But leauing the interpretation of Luther he interpreted it after his owne minde in suche sorte that it directly repugned Luther as that the very essentiall iustice or righteousnes off God proceding and flowing out of the foresaide image off God which he calleth Christe is planted in man and at the last though preuely he gaue them to vnderstāde that this his doctrine was the very iewell and treasure of the ghospell farre better then that of Luther in consideration whereof bothe the Leage and the warre of Smalcaldium should be entred made and finished And this sermon of Osiander was allmoste the laste that was made at that meting as I am able to showe by the hande of Melanchthon Thus Luther for the grounde of his iustification would haue as in his owne printed disputation it is euident a kinde of relation and imputing which is the lest of all thinges that are and in dede nothing But Osiander putteth for his grounde the diuine essence God him selfe whiche is all thinges See howe iumpe these two ghospellers and Archeprotestants mete in the very highest point of our religion Vpon this faint and frickle foundation of two false and contrary opinions was that leage of Smalcaldium stroken whereof ensued that lamentable and cruell warre to the greate waste and destruction of Germany with the murder of infinit thousands of men Then experience it selfe declared howe true that prophecye of Luther was when in the yeare .1545 in a certayn litle booke writē to two noble princes of the sight of a certayne coyne brought oute of base Germany whereof we shall speake more anon he warranted vpon his othe and faith all the confederats that by this his doctrine of imputed righteousnes they might boldely and hardely assure them selues of the victory at Brunswicke and off euerlasting saluation at the hande of God But as touching Osiander and his doctrine it may be sene in a litle booke printed in the ye are of our lorde .1550 with this title De imagine dei There be many other articles of the Osiandrins whiche to be short I omitte See the disputation of Osiāder had at Coiningsberg in the yeare 1459. and his open confession sett forthe there also in the yeare 1550. Stancarians which against Osiander vrge and affirme vehemently that Christ iustifieth vs by his manhood onely not by his godhead at all So Stancarus bothe taught openly and wrote against Andreas Musculus at Francford by Odera Antistancarians whiche to refute the opinion of Stācarus do so farre affirme that Christ iustifieth mā and worketh oure righteousnes bothe by his manhood and by his godheade that they doubte not to teache the very godhead of Christ to haue suffered on the Crosse with his manhood that Musculus is of this opinion his extemporall treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 off Luthers doctrine witnesseth and the condemnation of the Swiceran ptotestants for this opinion as it is notised in the writing of Petrus Statorius the frenche man printed this yeare 1560. at Pinczouia in Pole Noui Pelagiani New Pelagians which saie thereis no originall sinne in children but that it is onely an infirmite not worthy of death So teacheth Swinglius in his litle booke of baptim against Vrbanus Regius Againe that Numa Cato Scipio and such other notable men of the ethnikes although they lacked the true faith in Christ to come yet that they are saued by the vertu of the lawe of nature It is the doctrine of Swinglius in the booke aboue alleaged and Luther entwiteth the Swinglians with it in his laste cōfession of the supper of our Lorde Noui Manichei New Manichees be and haue ben diuers protestants in our daies First Luther then Melanchthon Caluin and many other as Amsdorffius Illyricus Gallus Beza VVestphalus Luther and Melanchthō teache that all thinges bothe good and bad come to passe by absolute necessite that God is not only the cause of sinne by permission but also by operation as the worker of it It is the doctrine of Luther in his Assertions against pope Leo and in his Resolutions of Melāchthon in his annotations vpon the epistle to the Romans Againe that The aduoutrie of Dauid the crueltie of Mālius the betraieng of Iudas be as well and as much the worke and operatiō of god as the very Conuersion of S. Paule Melāchthon in his annotations vpon the epistle to the Romans But he recāted this heresie afterwarde as it maye appeare in his common places of the laste edition Luther continued still obstinat in his errour whom also al the obstinat and zelous Lutherans folowe yet as Illyricus Amsdorfius Gallus and other Manichaei Marcionitae Caluiniani which as scholers of Ihon Caluin do professe and spreade abrode these detestable and blasphemous doctrines against God and man as folowe That god chefely created mankinde for to be perpetually damned that god created Adam not onely that he should die but allso from the beginning predestinated him to mischefe and therefore he coulde not choose but sinne That the sinnes committed by men are not onely done by gods permission but by his will and compulsion That all sinnes committed of men are absolutely the workes of god That god worketh in men theft horedome aduoutrie and all suche sinne as man doth That the lawe of god and the will off god be oftentimes contrary one to an other That the deuill by gods commaundement and will lieth in mens hartes That not onely God is the cause of euil but also doth inspire in mēs hartes euil thoughtes to worke euill so that men sinne not but God is the willer and efficient cause of sinne This is the doctrine

that euery mā and womā were priestes Although this be an olde condemned heresie of the Aerians of Aetius and Pepusius raised vp now againe of Martin Luther by chaunging the worde Priesthoode in the worde Elders cōtrary the meaning of S. Paule and the common receaued interpretation of all Christendom hitherto Yet hath it pleased Master Luther to renew and preache to the worlde and olde detestable heresie vnder pretence of S. Paules doctrine and the expresse worde of God Nowe although these fewe examples might suffise to declare the honesty of Luther and vpright dealing in translation of the holy scripture yet for the more declaration thereof I will adde yet one place notably misused and willfully corrupted of Luther The Apostle writeth thus to the Colossians Beware lest any man deceiue you by philosophie or vaine deceites after the tradition of men after the elements of the worlde and not after Christ. Thus readeth the greke and the latin text But Luther drawing after his fashion the scripture for his purpose where it is in the text After the elements of the worlde he turneth it Nach der welt satzungen that is after the lawes and ordinaunces of the worlde It is surely a straunge case to see howe variabel and braynsicke these ghospellers are At the first broching of this newe ghospel while Luther as the rumor was lyued yet in his Patmus Philip Melanchthon taught that sithen Christen men were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught immediatly of God him self no man should study philosophie For al the writings of Plato Aristotle Cicero and such other were but friuolous tales and daungerous deceites and to be burned and destroied as in dede in many places so they were but onely the Bible ought to be read and studied For by these the holy ghoste would minister all knowledge bothe to serue God and to liue in this worlde bothe for euerlasting saluation and for this temporal estate That a Christē man should not liue a studious quyet life for that it was writē In the sweate of thy brow thou shalt eate thy bread that is as they expounde it thou must be a plowemā a showemaker a bucher a tayler or some such handy craftes man and so with thy owne labour get thy liuinge This fowle errour beside other occasions ministred thereunto was of Luther in sundry places of his workes stoutely maintained and defended One of such places I will here at large alleage Writing vnto the Nobilite of Germany he hath these wordes The vniuersites also haue nede of an earnest and sharp reformation Truly I must speake as I think let him be angry that listeth VVhatsoeuer was instituted or ordained vnder the pope tended only to the furderance of vice and encrease of errours for the vniuersites if they be not otherwise ordered then they haue ben hitherto what other thing are they then as it is noted in the Machabees scholes of children and of the greke glorie where is all licentious dissolutnes holy Scripture and Christen faith is not taught but that blind ethnick philosopher Aristotle ruleth aboue Christ him selfe VVhe refore by my aduise the Phisicks the Methaphisiks the bookes de Anima the Ethikes should vtterly be abolished with all the rest of his workes which professe to teache the naturall causes of thinges Although therein nether natural nor spirituall knowledg is to be gotte Beside that they are of such obscurite that fewe haue hitherto vnderstode them good wittes lesing bothe labour and time about them I dare well saie that euery coblar hath as much knowleadg of natural thinges as is to be gotte in those bookes It greueth me euen to the hart that this cursed and crafty proude ethnike could so longe a time abuse and deceaue the lerned men of Christendō VVith this scorge haue we ben whipped for our sinnes This much wrote Luther in the yere of our Lorde 1520. out of these and such other writings of Luther Carolostadius and Melanchthon first sucked out the contempt of philosophie and all good lerning being so moued by the authorite of this german prophet Luther And by the yeare 152● they furdered the matter so farre that in many famous vniuersites and cites all study of philosophie vtterly decaied And although this doctrine of Luther and Melanchthon taking awaie from Christen men as Iulian the apostat Emperour did all honest discipline liberall sciences and good lerning whereby the estat of Christēdom hathe alwaies ben in knowleadg and vertu directed and to driue all men to handycraft workes and husbandry only by a rude and bestly doctrine yet it so serued that time and was so wel liked that at Wittēberg many scholers burned all their bookes and became craftes men sheaperdes husband men and so forth Carolostadius him selfe being before Archedeacon of Wittenberg getting him to a village thereby became sodenly a ploweman tilled and sowed the grounde him self and brought wodde to the market of Wittenberg to be solde Beside many other cites especially Breslau did shet vp cleane all scholes and for the space of certain yeares suffred their youth to roue abrode without any education or instruction Which if a man had asked them why they did so the text of S. Paule serued them for a cloke of their foly where it was writen Beware ye that no man deceiue you by philosophie and vaine suttelties after the tradition of men But now Luther perceauing afterward that this serued nothing his purpose retourning from his Patmus to Wittenberg he corrected Melanchthon and draue Carolostadius out of the dominiō of Wittenberg professing then openly and declaring that without grammer logick and philosophie his ghospell could not be spread abrode conueniently Therefore in the yeare 1524. writing to the Magistrates and cites of Germanie of setting vp and main taining scholes he laboureth very ernestly to haue restored againe such as had decaied or were neglected making yet no mention of Carolostadius or Melanchthon by whom that enormite was committed To quenche therefore and appaise the tumultes stirred vp by his former doctrine and by Melanchthon letting passe the foresaied text of S. Paule he teacheth that philosophie is good in it selfe if it be wel vsed and not abused to deceiue mē Which in dede had ben of him well saide if he him selfe had not much abused philosophie to sett forthe his fleshely ghospell and to persuade his wily and suttle opinons But seing that he could not without philosophie and helpe of scholes vtter the wicked wares of his fresh and newe lerning letting passe as I saide the former text of the Apostle he toke holde of the wordes that folowed The elements of the worlde turning it the lawes and ordonaunces of the worlde For philosophie hindered not so much his purpose as the Magistrates and and lawes of the countre did Whose authorite onlesse he first ouerthrew drawing men from due obedience vnto their superiours he perceaued right wel that his purpose could

the holy ghoste Againe that the Crede which the churche vseth to singe is not to be called the Crede of Athanasius but of Sathanasius as you woulde saie of the deuill Certain noble men of Pole demaunding of Petrus Statorius and Georgius Brandata where they had lerned this doctrine being newe and neuer heard off before in Pole they awnswered It was the pure ghospell and very worde off god and the very same doctrine which they had lerned of their masters Caluin Bullinger Peter Martir and VVolfgangus Musculus But the cause why it was not before heard of in Pole nor abrode in the worlde was that it pleased god to reuele to the worlde this highe misterie and greate treasure nowe in these later daies by his faithefull Ministres The Lorde Stanislaus Baron Mathias Stadnitzky and Franciscus Stancarus by their patent letters writen to to the Swinglian doctours aboue mencioned in the yeare 1561. and sent by their owne Messenger do testifie and write these thinges of Petrus Statorius and Brandata IN VVHAT ARTICLES THE CONFESSIONISTES SVCCESSOVRS OF LVTHER DO YET Agree and accorde HEtherto by the sondry and diuers factions of heretikes of vs rehearsed it may appeare howe and in what matters they swarue and disagree amonge them selues For who readeth nowe all the articles of the Confession off Augspurg he shall see that swaruing and scattering in all the reste they haue remained onely in these fewe of one accorde and agrement And of those articles this is the firste Firste they agree all in this that all sectes wil be called ghospellers all boaste them selues to folowe the worde of God the ghospell the Crede of the Apostles and of Athanasius they all saie that the worde off God is cleare and opē and nedeth no interpretation that women and men laie and priestes maye al a like handle and treate off the worde off God And whatsoeuer sence of holy scripture shall like any man that he maye folowe and defend it for the worde of God it selfe The Second Article wherein they do all agree is that they do all with like endeuour and malice striue against the Catholike church that none of them all admitteth any Catholike or vniuersally receaued exposition of holy scripture that they all accompte the bishop of Rome for Antichriste all bishops Prelats Priestes for the mēbres of the deuil that they do all abhorre constitutions and ceremonies of the Catholike churche That all hate and detest a like the blessed sacrifice of the Masse that all go aboute to take oute of the churche all priesthood and clergy The third article wherein all the protestants agree is that for the moste parte al leaders and Masters off sectes forge some notable lies vppon the Catholike writers and then persuade the people they are the doctrine of the papistes As for example They make the people wene that the papistes taught man to be able to merit the grace of God and the benefit off iustificatiō with his only good workes This and suche other lies they haue already so persuaded the people that although neuer Catholike man taught so yet they put this absurdite as the foundation and grounde of papisticall doctrine The fourth article wherein all protestants agree is that to confesse and reaken vp our sinnes to do any satisfaction whereby the temporall paine due for sinne may be released to labour and endeuoure to purchase euerlasting life by good workes proceding of the grace of God and depending of the merites of Christe is naught els but a papisticall buchery and torment of cōsciences that Cōfirmatiō Matrimony and extreme vnction be mans inuentions not Sacraments of the church They agree also al in this that no man can liue chaste no more then he can liue withoute spetting as Luther writeth and that to faste certain appointed daies is the worshipping of deuils In these articles off the Confession off Augspurg in these articles of the fifte ghospell all sectes of our time agree wonderfully But in al other pointes they braule and snarle one at an other like cats and dogges A SHOVVE OF THE PROTESTANTS PETIGREVV as ye haue it before at large deducted An ougly Monster brought forth of a cowe in the yeare 1523. in Waltersdorff one myle from Friberg in one Steckers farme much resembling the cowle of a Fryer Whereby Luthers Monstrous life and doctrine was boded Bicause no coulours might expresse Luther the friers grace As also that such Champions might be knowen by their race Nature therefore in his chefe time of wedding and of preaching Did blase his armes in this Monster to geue the a warning Such faire figures such like truthes such foule rootes such ofspring Such holy fathers such good sonnes such ghospell such blessing Yet thou which maiest reade vpon this Monster do not mus● But to haue more deformites his broode in this booke peruse A. Martin Luther of an Austin Fryer an ambitious Apostata A wicked deuiser of damnable doctrines Father of all the sectes of protestants The Archeheretike of our time Katerin Bore a Nonne by Luthers procurement ranne out of the Nonnery of Nymick in Saxony Easter eue at night in the yeare of our Lorde 1523. Came to Wittenberg liued twoo yeares a lewd life with the scholers there Then coupled her selfe in pretensed wedlock with Martin Luther a Nonne with a Fryer Apostatesse with Apostata B. C. Bernard Rotman an vnlerned laye man by reading of Luthers epistle ad Waldenses 〈…〉 Lutheran 〈…〉 meth 〈…〉 Of him spronge vp the buddes off this branche Adamites Sabbataries Anabaptistes Holders in common Howling Anabaptistes Mennonites Manywiuers Dauidgeorgians Byslepers Daemoniacalls Close Anabaptistes Steblers D. Zwinglius of a spiritual pastour a secular souldiar Reading the Assertions the Resolutions of Luther and his booke de formula Missa Becometh Father of the Sacramentaries multiplieng in to the sectes aboue named Signifiers Valuers Presentaries Iudaistes Imagebreakers Neutersacramentaries Metamorphistes Pleadgers Figurers E. Philip Melanchthon first the slaue of Luther allwaies a variable and inconstant felowe Euer lerning as S. Paul saieth but neuer attaining to the truthe Father and founder off the Cōfessionistes spredding them selues in to thre famous factions eche faction breding a plentifull issue Zealous Lutherans diuided in to Lawles Lutherans Hellmasters Antidaemoniacalls Antidiapherists Antisuenckfeldians Handlayers Priesters Inuisiblers Twosacramenters Anticaluinistes Autofiandrins Ams●●rsians Helltormenters Samosatenicalls Disordrely and vnruly Lutherans parted in to Suenckfeldians Stancarians Newpelagians Manichees and Marcionite alumisles Newmanichees Antistanckarians Osiandrins Ciuil Lutherans scattered in to Scripturians Thresacramenters Lutherancalicinistes Maiouristes Newpelagians Politick Lutherans Penitentiaries Halfosiandrins Foursacramenters Adiaphoristes THE PLACES AND COVNTRES VVHEREIN THE FORESAIDE PROTESTANTS AND HEREtikes either dwell openly or be conuersaunt secretly THe Anabaptistes dwell frely and opēly in easte and weste Friselande and especially about Geddan Dantsch Elbing and Coiningsberg also in Morauia abundantly in Bohem not so com mon. Yet vnder pretext of Lutherans they liue here and there priuely vppon the