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death_n	world_n	write_v	writing_n	39	3	8.5050	4	false

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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

saide these euill abodements and will praie vnto God that it will please him rather to beare downe our sinnes with the balance of his mercie then to exacte them to the rigour of his iustice graunting to our aduersaries the loue of Christian and Cathol●ke concorde and to vs the amendment to a perfi● life The wrath of God is slowe and although allwais iust yet neuer without mercie if at lest we labour rather to trie it mercifull then iust For it inuiteth vs first to acknowledg our sinne and expecteth our repentaunce before it pronounceth sentence to condemne vs. And what may we thinck of the prouidence of God taking awaye the auncient and aged princes and leauing aliue the yonge which for their tender age and small experience are like to swarue and misse in many matters Within the cōpas of these thre yeres or there about what number of princes kinges and Quenes haue departed this worlde And to begin with the most principall The Emperour Charles the fifte died the laste yeare About that time died his two sisters Leonore wife vnto Frauncis thē frenche kinge and Mary wife vnto Loys kinge of Pannonia Mary also Quene of England maried vnto kinge Philip his son About that time also died Ihon kinge of Portugall Bona wife vnto Sigismunde kinge of Pole and Isabell his daughter maried vnto Ihon kinge of Hungary Not longe after also died two kinges in Denmark Christern and Christian sonne to kinge Friderike which had longe kept the other in prison Shortly afther these Harry the Frenche kinge died and a litle before him Paule the fourth B. of Rome What shall I nowe talke of the death of inferiour princes In the compasse of a shorte time died fowre of the Princes Electours of the Empire the bishops of Treuires of Ments and of Colonie and Ottohenricus Counte palatin of the Rhene and in Italy the Duke of Venis But what shall I speake of those whiche died this laste moneth Gustanus king of Suethland Frauncys the second the frenche kinge and Ernestus Duke of Bauaria Michael also Archebishop of Salisburg a vertuous and lerned bishop the bishops also of Frising and of Eystat your predecessour haue about this time ben taken out of this worlde And although it be true that Euripides saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al mē are borne to die and that Eschilus an other poet writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To serche out the cause of death is in the secrets of fortune yet the like is not of such straunge and rare maner of chaunces True it is and by a most iust order of nature hath allwaies ben a constant and sure ratified lawe that which Horace the poet writeth Pallida mors aequo cae VVith like force and foote death striketh at the doore Of the princes highe palais and the cottage of the poore But that so many kinges so many Quenes so many Princes in so short a compas as of thre yeares should all departe this life it is a rare matter the like whereof hath in fewe ages happened And may we thinke this to be a mere chaunce and casualtie or rather to haue proceded of the vnfallible prouidence of God Truly as the first I can not thinke so the last I must nedes beleue For doth not God by the mouthe of his prophet Esay declare vs his diuine prouidēce herein For Lo he saieth the Lorde God of hostes doth take away from Hierusalem and Iuda euery valiaunt and stronge abundance of bread and of water the mighty and man of warre the iudge and the prophet the wise and the aged mā the prince of fiftie yeares olde and the honourable the Senatours and mē of vnderstāding the master of craftes and the well spokē wisemā And I shal geue thē childrē to be their princes and the delicious and wāton shall haue the rule of thē the people shall be ouerrūne and one mā shall be set against an other euery mā against his n●ighbour Tbe boye shall presume against the elder and the vile p●rson against the honourable and so forthe Thus the p●ophets in times past did so pronounce of the Iewes that it may well seme to be mēt also of vs Germās The truthe of the prophet concerning the Iewes the euent declared And that he will not lye touching vs it is not nede to declare in wordes the daily experience dothe showe it But seing that this mischef is so farre growen that by only repentaunce we may escape the rodde better it were for vs to amend our selues quietly then to reprehēd other sharply seing that so it is now that if as an inferiour you do brotherly aduertise men you auaile nothing by entreating and againe if as a superiour you commaunde you get nothing by forcing Peraduenture therefore as S. Basile saieth in the like cause of a cōmon vice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better a man to holde his peace then to speake Being the parte of a good oratour as well in time to kepe silence as when occasion serueth to talke For as by doing the one he profiteth much so by neglecting the other he hurteth sometime And this the nerer I considre the more lothe I am to set vppon this enterprise And truly if I folowed herein my owne priuat quarel I might worthely seme vndi●cret and rash which would prefer my priuat commodite or incommodite before the publick and common or woulde esteme my priuat displeasure more then the profit and instruction of many But the loue of truthe shall here ouercom which as it is oppressed by silence so being discouered taketh force againe I had rather therefore if I must nedes somewaies offend smarte for telling the truthe then for dissembling by flattery Therefore iff I declare that which I haue perceaued if I aduertise men to beware of the mischef that I haue incurred my selfe I trust in so doing I shall offend no man I knowe there are amonge the rulers and noble men which if they plainly perceaued the deceites of these heretikes and knew what mischef ariseth thereby to them selues to theirs and to the whole common welthe they would not slowly and slackely as I did very vnwise but with spede as wise men returne to the trade of auncient and Catholike religion Therefore writing this booke most Reuerend I haue eftesoones ioyned teares with praiers beseching allmightie God as well for my enemies as for my frendes that it will please him of his goodnes to geue vs all one minde and one vnderstanding that we may knowe no other thinge nor thinke our selues wise in any other point then in Iesus Christ and he for vs crucified For he is the shoot anker of all Christian religion he is the only porte of our saluation Who so straieth from him he leseth God and life euerlasting And to this ende haue I directed bothe all other trauaill of my life and this my present labour that the vnlerned might hereby charitably be admonished and the lerned might

of Ihon Caluin in his booke of predestination and of Theodore Beza the archeheretike of Fraūce in his defence for Caluin This yeare 1561. one Lucas Sternberger in Omoluke a towne of Morauia being cast in to preson preaching amonge the Sternbergers and in diuers other places bearing him selfe for a Minister of the ghospel and scholer of Luther and Melanchthon preached and persuaded the people this doctrine that foloweth for the true and expresse worde of God First he openly taught and confessed That al suche as worship the name of the Blessed Trinite do imagin falsely the Gods That the name of the Trinite is vaine and superfluous bicause that worde is no where expressed in holy scripture beinge also but one God in heauen Therefore he forbad that the same songe O veneranda Trinitas O blessed Trinite should be songe and commaunded in his place to singe O blessed goodnes of God He wisheth also that all the deuills of hell woulde come and cary awaye this Trinite saieng he can not tell whether it be a man or a woman yet that he is sure that the same Trinite was ones a woman which had thre husbands Secondarely he confessed and taught that Christe was not true god but mā only like other mē For if he had bē god he should haue descended out of he auen in to earthe and committed the gouuernemēt of the worlde here to Angels That he was borne only of Mary and Ioseph the carpenter and that he exercised that crafte with Ioseph vntel the thirtyth yeare of his aage Beside he teacheth That Christ rose frō death not by his owne power but by the power of god almightie and that he worked no miracle but by the power and operatiō of almightie god which had endued him with more excellent giftes and graces then al the other prophets adopting him for his son at the leghth for his vertuous and honeste life when he was baptised of Ihon in the Iordayn and the voyce from heauen came downe saieng This is my welbeloued son in whom I am delited so that Christ is not the son of god but touching his soule onely bicause in the crosse he commended and gaue vp but his soule to god Thirdly he mocketh at the holy ghoste saieng that it is nothing els but a pigeon affirming beside that nothinge is writen of his diuinite in all scripture nether of the olde testamēt nether of the newe and that it is not knowen what is this holy ghost Finally he had rather returne to the cloyster and be a papiste then to beleue in the holy ghoste Fourthely he will not the blessed virgin Mary mother of god to be a perpetuall virgin but that she had before two or thre sonnes and that she nothing differeth frō the rest of wemen and therefore nether she nor any other saints ought to be worshipped or haue their holy daies kepte Againe that men ought to worke the Sonday and reste the Saterday bicause in holy scripture the Saterday is cōmaunded to be kept holy But of the Sōday nothing is prescribed nor appointed for as Luther taught nothinge ought to be admitted or obserued which god hath not in expres wordes commaunded or forbyd in holy scripture Fiftely he reiecteth holy baptim calling it a diuelish institution affirming also that it procureth nought els but hell and eternall damnation for circumcision was instituted of god not baptim Sixtely as touching the blessed Sacrament of the aultar he can neuer satisfie himselfe with mocking iesting and scorning at it for he saith the Iewes haue longe ago eaten vp the paschall lambe and if any thing were lefte they burned it Finally he confesseth he is of that opinion in this Sacrament as Melanchthon is For at a certain time hauing some communicating with him but fewer then he thought he inuited all other by speaking to them in these wordes Come hether for ●am not able to deuoure him vpp alone as for other sacraments he foloweth Luther in all points as his schole master of whom he receaued this doctrine Now that these heresies here reakoned vp be rife in Morauia and that many a soule is miserably in ueigled and seduced with them the experience showeth They also which are sene in the Alcoran of Mahomet and in Luthers doctrine may well consider and perceaue that this fifte ghospell of Luther prepareth and fostifieth the waie for Mahomets Alcoran to come in to Germany And though the Lutherans to excuse them selues and their ghospell will here obiect that Luther neuer inuented neuer thought nor taught these detestable heresies published by Lucas Sternberg it maye and ought well be awnswered vnto them that though Luther neuer tought these matters expresly which yet is to be doubted of yet he gaue abundant and sufficient occasion for these and all other heresies and schismes onely in that he writeth and bableth all waies that nothing ought to be receaued approued or obserued in the church which was not manifest euident and expresse in holy scripture And what other grounde hath this Lucas Sternberg to abolish al truthe of our Christen religion and to plante his deuelish doctrines then this lesson of Luther For euer he crieth VVhere is it writen where is it in holy scripture that there be thre persons VVhere is it read that Christ in the vnion of his godhead and manhood should be the Second person in Trinite or that Christ is the true and naturall son of God and not a creature according to his euerlasting and diuine generation VVhere is it expressed in scripture that the holy ghoste it selfe is any other then the euerlasting father VVhere is it noted in holy scripture that Mary the mother of Christe was a Virgin before and after the byrthe and that shee continued a Virgin allwaies In what place of the Bible can we reade that the Sabbaoth daie should be abrogated and the Sonday instituted And what heretike I pray you maye not saie the like of all the articles of our catholike faithe For what scripture hath saie the Anabaptistes that infants shoulde be baptised And the Swinglians VVhat Scripture saie they affirmeth that the true body and not the figure off Christ his body is in the Supper of the Lorde Againe the Lutherans VVhat place of scripture saie they dothe testifie that Christ instituted the Masse in his Supper Therefore if Luther had raised vp no other particular heresie yet this was detestable and cursed inoughe that he taught nothing to be obserued or receaued in the church but whiche god had expresly directly and in plaine wordes commaunded or forbed in the Bible To this heresie of Lucas Sternberg an other secte directly repugnant and contrary rose vp very lately at Pinczouia in Pole in the which place two new ghospellers Petrus Statorius and Georgius Brandata teach that there is not one God but thre gods and they so diuers one from an other as thre men yet that the son is somewhat lesse then the father and

of God nor should not ende to his honour Luther in all his doinges declared well this his intent and purpose but nowe bicause Ex abund●ntia cordis os loquitur as the harte thinketh the tongue speaketh he vttereth it also in wordes and be wraieth his deuelish intent rashely perhaps and vnprouidently on his owne parte but not without the mercyfull prouidence of allmighty god in our behalf And in very dede according to his talke the matter proued For see howe he made his entry to this ioly enterprise He knew right well that the authorite of lerned writers stāding he could not plant his deuelish and wicked doctrine Therefore at the first he persuadeth the worlde that the ghospell hitherto hath ben trod vnder foote and mens constitutions haue preuailed Wherefore nothing ought to be receiued but the only clere and expresse text of holy Scripture For these be his wordes in his booke De s●ruo arbitrio against Eraesmus Laie aside all the armour and defence which the olde Catholike writers all scholes of diuines authorite of Councells and popes the consent of all ages and all Christendom do minister vnto you VVe admitt nothing but Scripture VVhatsoeuer the olde writers taught the authorite of the church hath deliuered Christen people hath embraced Scholes haue defended it is all the pestilent poison of the deuill I will no iudgement but I require obedience Nor let not any mā be any whit moued with the miracles or holynes of the Saints off the church They are all damned if they thought as they wrote Thus farre Frier Luther Be these the wordes thinke you of a Christen mā If Porphirius Lucian Iulian the Apostata or any Turke or Pagan shoulde go about to withdraw Christen men from the faith of Iesus Christ and of his holy worde what surer grounde could he vse of his persuasion what suttler entry coulde he make then to persuade them that all Counsells al doctours al Popes haue erred damnably and taught Satanicall doctrine There arose in Holland about twenty yeares past one George Dauid first a Lutheran protestant and after a most detestable Apostata affirming him selfe to be the true Messias and Christ. He liued afterward in Basill certain yeares vnder pretence of a Lutheran protestant and naming him selfe Iohn of Bruncke he died at Basill and but two yeares after his deathe was espied to be that George Dauid whom so many Anabaptistes folowed and beleued At what time his bookes and writings being serched cōtaining the reasons and persuasions of his doctrine amonge many other this was founde and is the viij th in number If saieth he the doctrine of Christ and his Apostles had ben the true and perfit doctrine truly the church which they planted and framed by their doctrine should necessarely haue continued and neuer perished Bicause hell gates them selues as Iesus saied should not preuaile against his church but nowe it is euident that Antichrist hath vtterly ouerthrowen the doctrine and building of the Apostles For this saieth he is manifest in the papacy Whereof he will haue it necessarely ensue that the doctrine of the Apostles be vnperfitt and false but the doctrine that he bringeth for the be the perfit and true These are the very wordes of the history of his life sette forthe by the vniuersite of Basill Beholde the reason of Luther to plant his newe ghospell and the reason of George Dauid to ouerthrowe the ghospell is all one Luther groundeth vppon the errour of the church George Dauid groundeth vppon the same Luther maketh his entry by condemning the churche George Dauid maketh the same Onely this is the difference Dauid goeth plainly to worke and openeth his diuelish intent at the first and therefore he prospered not Luther craftely pretendeth the defence of Gods worde though he condemne the church and therefore it succeded ioylely with him For tenfolde worse is a preuy enemy then an open and sooner is the Turke auoided then the heretike though they bringe vs bothe to one pitte the Turke walketh naked he asketh all at ones his filthynes appeareth at the first sight and therefore the Christen man at the first blushe abhorreth him But the heretike is cloked with the name of a Christian asketh but the deniall of some part of our saith pretendeth the worde of God and therefore is not off many espied Our Sauiour in that most tender and longe praiers that he made for mankinde after the mysticall Supper praieth thus O holy father kepe them in thy name whom thou hast geuen vnto me that they may be one as we are I aske not only for them but for all such as by their worde shall beleue in me that they all be one as thou father in me and I in the that they also be one in vs that the worlde may beleue that thou hast sent me Christ here praieth for vnite in his Church and that to continue for euer For he saied before he would praie the Father and he should geue a comforter to tary with vs for euer the Spirit of truthe And why doeth our Sauiour praie for this vnite and truthe to continew for euer in his Churche forsothe he protesteth it vnto his Father and saieth to the entent that the worlde may beleue that thou hast sent me Lo Christ would haue the continuaunce of truthe and vnite in his Church to be a most euident argument to all the worlde that he was the true Son of God the only Sauiour and Redemer of the worlde Nowe Luther and George Dauid denie this vnite and truthe to haue continewed and our protestants appeale to the first six hundred yeares condemning wickedly the whole corps of Christendom off these last ix hundred yeares of errours superstition and idolatry And what other cōsequēt looke we hereof to folowe then that with George Dauid and his secte they denie Christ him selfe In the preface off Staphylus to the bishop of Eistat you haue sene howe the protestants of Bohem are allready come to this point where this heresie first began and hath most continued But here peraduenture some ciuill Lutheran will be offended with vs for vrging these wordes of Luther and charging him so farre therewith and awnswer with their common distinction saying The writinges of Luther are of thre maner of sortes to witt some writen before he thouroughly espied what popery was some again writen in vehemency of contention wherein sometime he showed him selfe to much passioned some again that he wrote in mekenes of spirit and such to be taken for the very pure kernell and vndoubted verite of his ghospell This distinction and poore shift though Luther vsed it before the Emperour at Wormes and be a common cloke of the ciuill protestants to couer the filthynes off their father Luther yet bothe it standeth litle with the truthe of an Euangelist as he termeth him selfe or of the third Elias as his scholers call him and will neuer be graunted of

this vncleane spring and the branches of this roote Much more might be saied of other proper heresies of this archeheretike Martin Luther But this one of his maie serue for a taste to the zelous Lutherans of our coūtre that they glory not so much of this their Elias and fiffte euangelist as though all that euer he wrote or sayed were the ghospell it self But nowe to the ciuill Lutherans The ciuill Lutherans are those whiche not with such zele and rigour as the other force men praecisely to euery doctrine and article of Luthers ghospell but are content ciuilly to conforme them selues to better iudgement and take so much of their Master Luther as they shall thinke good and conuenient But these men by this their ciuilite and philosophicall moderation haue conformed them selues to so many frames and facions as there be amonge them Superintēdents and Ministres As for example in the administration of the Sacraments through their ciuilite see in what maruailous vnite their churches be directed At VVittenberg where the see of these ciuill protestants is foure Sacraments are approued and administred to witt baptim the Supper of our Lorde Holy Orders and Penaunce or absolution At Lipsia thre only take place holy orders being wiped awaie At Magdeburg but two are allowed euen as amonge the Caluinistes of our countre And hereof iesting ones merely a lerned mā though with a heuy hart being demaunded why in the Lutherās Churches were not 7. Sacramēts yes forso the quod he there are 7. and two mo For at VVittenberg foure at Lipsia three at Magdeburg are two whiche in all make nyne And these thre cytes be litle distant one from the other The father and head of these ciuill Lutherans is Philip Melanchthon who so longe dalied in this kinde of perilous ciuilite that at the length as you haue heard before he fell to the pestilent heresy of the Sacramentaries And see I praye you how light variable and inconstant a person this man was In the yeare 1540. he wrote bitterly against the Pope defending Luther miserably as if he had ben his slaue or bondmā In the yeare 1548. heenclined again to the Pope and embraced the Interim that was made in Germany that is the delaie and deliberation vntel a generall Councell were called But of late euen a litle before his deathe in the yeare 1559. writing to the Counte Palatin he cōdemned the proper doctrine of his M. Luther and ioyned him selfe to Caluin and the Sacramentaries This graund Captain was the inuentour or rather scribe and writer of that famous Confession made at Augspurg in the yeare 1530. But howe he altered and corrected the same not onely in his Apology in the next yeare after but at diuers other times sometime for better sometime for worse I reporte me to the diuers editions of that booke For who so conferreth the first edition and certain next to the first with the laste he shall clerely see what settled iudgement and constant or grounded knowledge was in that man But after the deathe of Luther howe miserably it hathe ben mangled Nicolaus Gallus a zelous and rigorous Lutherā in opē writing bitterly cōplaineth For thus he reporteth in generall after the reticall of certain particulars Here then saieth he all Christen men may easely perceaue if they wil yelde to reason and consider and conferre together their doctrines howe all those positions whiche our aduersaries in the foresaide articles after the deathe of Luther do teache against vs blasphemousely do in dede in the very grounde touche Luther him selfe and his doctrine though we beare the name thereof yea and beside the person of Luther they belonge properly to the true Confessiō of Augspurg which in the meane while is of them chaunged peruerted and racked in to expresse contrary meaning And this false foisting and iuggling of the ciuill Lutherans though truly very vnciuill in this point is not only euident in the confession of Augspurg the grounde of all their newe broched ghospell but also in the workes of their Master Martin Luther whiche they chaunge and correct daily at their pleasure For Amsdorfius Illyricus and Georgius Rorarius al zelous Lutherans in open treatises and bookes entituled de deprauatoribus librorum Lutheri of the deprauers of Luthers bookes charge the masters of Wittenberg but Melanchthō especially of certain hundreds of places chaūged left oute and corrupted by thē and that as they saie against the ghospel quia non est discipulus super magistrum the scholer is not aboue his master Againe as touching the inconstancy of Melanchthon those whiche haue read and sene his common places can not be ignorant thereof which as ofte as he sette forth so ofte he altered and corrected In the numbre of Sacraments what diuers minde he hathe ben of and vpon what occasion he so chaunged his minde it is very well declared of Staphylus in the first and in the seconde partes of this booke In one other pointeas touching iustification and the workes of man I will showe yow howe contrary he hathe ben to him selfe chaunging his minde with euery wether At the first to gratifie Luther his master denieng fre wil in man In his annotations vppon S. Paule to the Romanes thus he writeth VVe saie that God dothe not onely suffre his creatures to do and worke but him selfe dothe and worketh all thinges properly as we confesse the calling of S. Paule was the proper worke of God so we confesse all other are the proper workes off God whether they be indifferent actions as to eate to drinke and suche like or euill workes as the aduoutry of Dauid the cruelty of Manlius putting to deathe his owne Son And a litle after VVe nede not therefore make that grosse glose commonly vsed to saie that God suffreth euill and doth not worke euill caetera Thus farre Melanchthon where yow see he agreeth with the bonde fre will off Luther and the wicked destyne off Caluin And in this mynde he continewed longe and many yeares But at the length in a conference helde at Wormes he was persuaded by doctor Eckius to reiect this abhominable doctrine And at the next edition off his common places he declared it to all the worlde The zelous and rigorous Lutherans coulde not abyde this his recantation especially Nicolaus Gallus and the Superintendents of higher Saxony But accused him in open writinges of apostasy Farder when diuers vniuersites especially those of Lipsia had subscribed to this later doctrine of Melanchthon directly repugning to Luthers ghospell Nicolaus Gallus a rigorous Lutheran and zelous ghospeller in his booke intituled An awnswer to the booke of the Professours of Wittenberg examineth this their doctrine and chargeth them with Pelagians heresy takē out of Erasmus writings Also in an other litle treatise of his intituled Vox vigilum by certain antitheses and conferences off Luthers sayings he setteth forthe to the worlde the incostāt