Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	wrought_v	459	4	8.0041	4	false

Text snippets containing the quad

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

praier fol. 69. Heresies suffred in the church for our triall fol. 2. .3 The duty off a Christen man in time off heresy fol. 3. b. Hungary loste by Luthers heresy fol. 128. b. The destruction off Grece through heresy fol. 129. Hierusalem destroied by schismes fol. 129. b. The miserable estat off Lislande through heresy fol. 130. Countres lost in Germany by heresy fol. 127. b The meanes whereby many haue fallen in to heresy fol. 146. The heretike more dangerous then the Turke fol. 150. b. Grece and Afrike loste the faith by heresy fol. 182. The ende of present heresies fol. 19. Good counsell of Sisinnius to defeat heretikes fol. 21. b. It behoueth not to dispute with heretikes fol. 22. b. Inconstancy of Lutherans fol. 97. b. Inconstancy of Lutherans fol. 44. b. A lowde lie of the Lutherans against the Catholike church 33. b A prety story of wronge interpretation fo 51. The liberty of Luthers ghospell fo 75. VVhat partes of scripture may be read of the laite fol. 78. b Liflande loste by Luthers heresy f. 128 The pride and presumption of Luther f. 132. Luthers penaunce fol. 133. He becometh a papist for a vauntage fol. 134. b. He is a false prophet fo 139. A murderer and strōge thefe in the church ibi The Lutherans vary at their metings and conferences like the Arrians fo 186. b. The labells of the Lutherans principles fol. 18. b Sacramentary sectes amonge the Lutherans fol. 87. b The outward behauiour off Lutherans in Germany fol. 59. VVhy protestants barke at the euill life of the clergy fo 61. b. The church ought not to be forsaken for the euill life off men in the church fo 62. Laye men are not commaunded to read scripture f. 64. The hebrew text could not be read off the laye Iewes folio 64. b. The dangers proceding off the laites reading scripture fo 65. Luther will proue by Scripture there ought to be no Magistrats amonge Christen men f. 140. b. The marriage off Luther fol. 141. b. Contrariete in his doctrine fol. 142. The cause of Luthers breache from the church and the maner of the first entry thereof fo 149. a. b. Luther proued an heretike fo 179. His proper heresy touching the Sacrament hath wrought his owne confusion fo 181. b. Lutherans in Bohem teache the soule to die with the body fol. 17. b. Luther at the first planting of his heresy writeth against obedience to princes fol. 16. He maketh chastite a thing impossible ibid. Luther clippeth the coyne of Gods worde fol. 66. He addeth to the text fol. ●8 Enemy to virginite and wedlock bothe Ibidem b. He teacheth pluralite of wiues fol. 69. reneweth the heresy of the Pelagians and off the Manichees fol. 68. Item of Vigilantius fol 69. Chaungeth opinion in doctrine fol. 72. 74. con demneth good lerning fol. 73. writeth against obedience to Magistrats fol. 75. A notable testimony of the Caluinistes against Luther fol. 25. All new sectes haue begonne of Luther ibidem b. The frute off liberty preached by Luther fo 44. The pride of Luther fol. 36. A notable testimony of Luther of the life of his scholers lbi b. The frutes of the Lutherans doctrine fol. 39. The euill life of the Catholikes and of the Lutherans procede of diuers causes fo 40. b. 41. Melāchthon teacheth pluralite of wiues fol. 69. chaungeth opinion in doctrine fo 72. becometh a Suinglian fo 88. is a dissembling ghospeller fol. 90. he becometh a baker fo 107. b. Horrible blasphemies of a ghospelling Minister f. 112. b VVicked doctrine of Luther touching Matrimony fol. 96. Melanchthon inconstant in doctrine fol. 183. A corrupter off Luthers bookes ibidem b. A breder of sedition and rebellion f. 185. a. b malitious and cruell fo 187. b. The Mach●bees proued to be of the Canon fol. 166. The writings of men in the churche to be folowed fol. 168. The fathers off the protestants fo 161. 162. Item fol. 165. b. and in the leaues folowing The doctrine of our protestants consisteth of olde heresies folio 161. 162. Item fol. 175. and in the leaues folowing The principle off the only written text how it is ment of protestants fol. 7. Protestants refusing the Councell show them selues to lacke Charite fol. 20. Luther proueth cōtempte of Princes by scripture fol. 139. b. his counsell to ●rinces fol. 140. Protestants are proued to be heretikes fol. 98. The protestants are Manich●es fol. 111. b. Protestants confounde vniformite and diuersite fol. 122. b. The frutes of protestants confusion in do●●rine fol. 123. Prussia loste by Luthers heresy fol. 127. b A necessary lesson for deceiued protestants fol. 58. A vaine crake of protestants fol. 59. No certainte of Faith in protestants fol. 18. Disagreement in doctrine amonge our protestants fol. 7. Outward pretence off agreement in the same ibidem b. Speciall articles off contradictions amonge the protestants fol. 80. b. Thirten heresies amonge the protestants touching the blessed sacrament fol. 90. b. Fiue amonge the Lutherans fol. 90. and eight amonge the Zwinglians 86. b. The grounde off all protestants doctrine false and deceitfull fol. 42. An other decitfull ground off protestants fol. 43. A persit rule to discern false preachers fol. 37. A charitable shift of the protestants fol. 29. b. Reall receauing can not stand without reall presence fol. 194. The cause of diuers professions of religion in the Catholike church fol. 125. Hereticall rebellion neuer proueth fol. 125. b. Scripture nedeth exposition 47. VVhy the protestants crie vpon only Scripture fol. 48. VVhat the vnlerned shall do in variete off interpretations off scripture fol. 48. b. A token to know false interpretation off scripture from true fol. 49. b. Euery heretike alleageth scripture fol. 59. b. How interpretation off Scripture is tried true fol. 60. The body of Christe vnder one kinde of the Sacramēt perfit and whole 60. A similitude fol. 3. b. fol. 65. b. fol. 124. b. .189 b. Scripture corrupted by Luther fol. 66. and many leaues folowing The doctrine of Sacramentaries destroieth the resurrection of our bodies fol. 227. Caluin maketh the blessed Sacraments bare signes tokens and badges fol. 203. Of the Sacrament of the aultar see in the worde Caluin That the soule only is not fedd of Christ in the Sacrament f. 193 Chalenging of only Scripture cause of heresies fol. 114. The ground of the Leage at Smalcaldium brickle and variable fol. 110. The Sacramentaries desire to be vnder the winge of the Lutherans fol. 81. b. they condemne Luther fol. 84. b. Luther condemneth them fol. 84. and fol. 86. b. Foure Sacraments acknowledged of Melanchthon fol. 45. Scripture alone suffiseth not fol. 41. b. 42. Great confusion in the church by small alteration of the Scripture fol. 70. b. Scripture hard to be vnderstanded fol. 4. The custome of heretikes to denie partes of scripture fol. 165. doctrine defended without expresse cōmaundement in scripture fol. 169. Staphylus refuseth to be doctour of