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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	good_a	king_n	power_n	4,538	5	4.8909	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

of Yorke and the churche of Bangor had some diuersitie in their maner of seruing God and yet you will saie thei were all one Popishe Churche But to the purpose you recite more names then there be diuersities of opinions For Zwinglius and Caluine in the matter of the Sacrament whiche you shoote at are all one and Luther differeth from them And yet the difference is not so great but that thei bee all of one Catholike Churche because thei agree in the onely foundation Iesus Christe and in all opinions that are necessary to Saluation although Luther in his opinion of the Sacramente as a man was deceiued And that diuersities of opinions so longe as the principall groundes of faithe bee obserued vncorrupted doeth not make diuersitie of churches you maie easily see by this example S. Cypriā and all the Churches of Affrica were in this error that such as were baptised by heretikes should be baptised again which was a very perilous errour Cornelius Stephanus the Bishops of Rome with the Churches of Europe were in the contrary opinion And yet no man euer refused S. Cypriane to bee a member of the Catholike churche nor iudged the churches of Affrica that followed his errour to bee of any other thē of the vniuersall church of Christ emong whom were many martyres and godly men which liued died in the same error Now cōpare Cypriane Luther the one erring in the Sacrament of Baptisme the other in the Sacramente of the Supper if the errour of th' one did not separate hym from the communiō of the catholike church no more cā the error of the other Whiche thing if it were well weighed would remoue that stōblyng blocke that troubleth many weake persones but can hinder no learned man cōcernyng the controuersie of Luther and Zwinglius The third reason is that we are departed from the Churche of Geneua because we ascribe supreme gouernement in Ecclesiasticall matters to the Quéenes highnes Firste we must bee bolde to tell you that as we reuerence and honour all particulare Churches where true religion is established so we doe not grounde our self vpon either the opinion or custome of any one but onely vpon the worde of God and so farre foorthe to followe euery one as thei come neare to the same rule But whereas you would sette that excellente godly Churche of Geneua at variaunce with vs aboute the supremacie your childishe quarrellyng shall easily appeare to all menne You alledge Caluine againste vs in twoo places one in his Institutions an other in his Comentarie of the Prophet Amos. A man in deede from whom we would bee lothe to dissente excepte it were for a greate cause A manne of suche godlie learnyng and profounde knoweledge in diuinitie as all the Papistes that euer were are not worthie to carrie his bookes after hym But before I aunswer you I muste admonishe you that either your copies whiche came to my handes were verie muche corrupted or els you haue recited those places by hearesaie rather then by your owne obseruatiō Your copies sendeth me to the viij Chapiter of his Institutions namyng no booke and to the fowerth Chapiter of Amos whereas that you speake of the one place is in the fowerth boke and twelue Chapiter of his Institutions the other in the seuen Chapiter of Amos. So that in deede it was more labour to seeke your places then to make aunswere to them Concerning the firste I meruaile you were not ashamed to alledge Caluine againste vs where he saieth that Kynges and Princes are subiecte to the discipline of the Churche as Theodosius was content to be excommunicated by saincte Ambrose for the murther he had committed in Thessalonica which none of vs denieth and doe not remember how substauncially he proueth that godlie Princes haue aucthoritie and ought to maintain true religion by lawes decrees and iudgementes whiche is all the supreme gouernemente that wee ascribe to the Quéenes highnes And as for the place of Caluine vpon Amos the truthe is this Caluine findeth fault not with kyng Hēry but with those that did ascribe that title vnto hym and sheweth for what reason he misliked the same Not that he denied his lawfull aucthoritie whiche was meant by that title of all his godly and true subiectes but because Steuen Gardener bishop of Winchester by false vnderstandyng thereof declared that he vnderstode nothing therby but the tyrannie whiche the Pope vsurpeth ouer the churche to be translated vnto the kyng And therfore at a solemne cōference at Ratisbone in Germanie after the Popes aucthoritie by acte of Parliament was abolished out of the realme he defended all Popishe religion whiche remained vnreformed to bee good and godlie because it was established by the kings aucthoritie who was supreme head of the churche He disputed not by reasons neither cared he for the testimonies of scriptures but saied it was in the kynges power to abrogate all Lawes and establishe what he thought good in the churche as to forbidde Priestes marriage to forbidde laie menne the vse of the Cuppe in the Churche and all other suche matters he saied were in the kynges aucthoritie This he saied of the Kynges power abroade and howe he abused that noble Prince at home to make the Acte of sixe Articles and other thynges of like effect there be many yet aliue that can remember But seeyng this title of supremacie dooeth so muche offende you I praie you lette me demaunde one question of you Who did first inuent it here in England Or who did first ascribe it to kyng Henry Was it not the whole Popishe Cleargie of Englande when thei were caste in the Premunire for mainteinyng the power Legantine of Cardinall Wolsey and submittyng theim selues vnto the Kynge they flattered hym with that title and offered hym a greate somme of money for their pardon as witnesseth Halle and Grafton in their histories and ther be yet aliue many that can remēber it So that if there were any faulte in it you should blame them and not vs for it For so farforthe as beyng rightly vnderstoode it declareth the lawfull power of the Prince wee did and doe yelde vnto it but not in Steuen Gardiners sence whiche Caluin in the place by you alledged doeth cōfute After this you require vs to shewe you a Churche where vnto you maie resorte whiche hath continued euen since Christ whiche if it can not bee shewed you conclude in th' ende that Christ had no churche or els our Churche is not Christes Churche Againe where our Church was fiftie or sixtie yeres agon If a manne had asked of Elias where the churche of God was in his tyme he could not haue made aunswere and yet God had his Churche in Elias tyme The Churche is not alwayes apparaunte to the iyes of the blynde worlde in whiche she is a straunger but is compelled sometymes to flie into the wildernesse out of the sight of men by the persecutiō of the deuill and his members as

good that pictures ought not to bée in the Churche leaste that thyng whiche is worshipped and honoured should bee painted on the walles To conclude that whiche you alledge out of Beda concernyng Dan Augustine the Monke I will aunswere by the aucthoritie of sainct Augustine the Bishoppe who in his boke De consensu Euāgelistarum libr. i. Capit. 10. Speakyng of certaine Heathen aduersaries whiche noumbred Paule emong the twelue Apostles that were with Christe while he liued writeth in these woordes Credo quod pluribus locis simul eos cum illo pictos viderunt quià merita Petri Pauli etiam propter eundem passionis diem celebrius solemniter Roma commendat Sic omnino errare meruerunt qui Christum Apostolos eius non in sanctis codicibus sed in pictis parietibus quaesierunt I beleue that in many places thei sawe theim painted together with hym because the Citie of Rome commendeth the worthinesse of Peter and Paule more notably and solemnely because of the same daie of their sufferyng So altogether thei were worthie to bée deceiued whiche sought Christ and his Apostles not in the holie scriptures but in painted walles And so all thei that followed your Augustines superstitions were iustely blinded and deceiued because thei sought not Christ in the scriptures but in painted Tables whiche is the punishemente due for Idolatrie as sainct Paule testifieth Roma j. The Papiste Eight in the primatiue church the maner of fastyng was merueilous streight in so much that Faustus Manicheus 1300. yeres agoe did taxe the christiane men that they should in tyme of Lente absteine from all meate that is spoken of by the Apostle S. Paule in the first to Timothy the fowerth Chapiter And did blaspheme the doyng and teachyng of Christes churche to be doctrinam daemoniorum But Ierome vpon the same place doth make answere like as sainct Augustine in manie places that the church in their fasting to absteine from meate not therby to condemne any kynde of meate as Manichaeus did but for penance and to subdue the carnall concupiscens and suche other like good purposes ▪ And farther for the streight fasting in the primitiue Churche S. Iheronime writeth ad Nepotianum Epiphanius in Anchorato whiche is nowe thought of these reformatours to be superfluous and folishe and therfore they mind not to reduce and bring vs to the order of the primitiue churche The aunswere Concernyng Fastyng I haue spoken sufficiently in aunswere of your tenth argumente out of the scriptures where you make mention of fastyng also Euseb. lib. v. Capit. xviij Testifieth that Montanus the heretike was the firste that prescribed lawes of fastyng whom you followe altogether And especially the heretikes call Archontici of whom Epiphanius writeth lib. i. Tom. iij. Here. 40. whiche pretended fastyng but obserued none in deede and the Manichees of whom S. Augustine testifieth that vnder colour of abstinence thei refrained from eatyng of any liuyng thyng and from drinkyng wine yet did thei glutte and pamper theim selues with delicate frutes and spices with drinke made of the iuice of Dates c. such was your Popishe faste on Fridaies at Dinner to eate no fleshe but as muche fishe as the beallie would holde with good store of wine at night to eate no liuyng creatures but Figges Reasons Almondes Wardens and Quinces baked Suckette and Marmelade and other fruites conserued with good wine or Hipocras to helpe digestion This was a straight kind of faste yet this was Catholicke enough so long as greate Prelates vsed it The Papispte Ninth in the primitiue churche they vsed praier for the soules departed whiche was the tradition of the Apostles as witnesseth Dyonysius Areopagita de caelesti Hierarchia Cap. 7. Epiphanius Chrisostom in 1. ad Cor. Hom. 41. in Math. 33. Hō 69. ad populum Antiochenum whiche thinge is proued also by the Scriptures affirmed of all auncient writers and hath alwaies been continued in Christes Churche and now denied and taken awaie by oure reformatours and therefore they minde no to reduce vs to the primitiue churche The aunswere I must needes confesse that praier for the deade is one of the oldeste heresies that the Papistes doe maintaine and yet hath it no aucthoritie of Gods worde nor of the primitiue Churche for twoo hundreth yeres after Christe Thei vsed in deede to make mention of theim at the celebration of the Communion and to giue God thankes for them whiche some tyme is called a Sacrifice offered for thē as of Cypriane Lib. iiii Epist. v. Speaking of Martyres of whom none doubteth but thei were in heauen and neded no praiers to bee made for them Sacrificia pro eis semper vt meministis offerimus quoties martyrum passiones dies anniuersaria commemoratione celebramus That is Wee offer Sacrifice for theim alwaies as you remember so often as wee celebrate the passion or dayes of the Martyres by yerely commemoration But this vnproper kinde of speakyng and bolde attemptes without scripture to name the deade in the Communion did bréede in the posteritie many errours as praier for the deade the Sacrifice of the Masse for the deade Purgatorie and suche other But in this nineth argumente you bewraie your fraudulent dealing in the other for here you note the places of the doctours whiche you knowe no manne will denie and in other places where you affirme that none of vs will graunte you alledge their names onely without quotyng the places The Papiste Tenth in the Primitiue churche christen men were taught to arme them selues with the signe of the Crosse whiche consignatiō of the Crosse was vsed in the administration of the Sacramentes and that of necessitie as sainct Augustine saieth wordes also of inuocation before the consecration of the Sacrament of the Aulter were vsed in the primitiue churche like as the sanctifiyng of the Fonte the blessyng also of the Chrisme and Oyle to annoincte the partie baptized all which thinges were of the traditions of the Apostles as witnesseth Basili sainct Cyprian sainct Augustine Damas and many other ▪ whiche thinges beeyng now vtterly abolished by the newe reformatours they purpose not to bring vs to the order of the Primitiue churche Seeyng therefore it can not bee denied by so many testimonies gathered out of the diuine Scriptures and holy fathers that they agree not with the primitiue churche of christe but doe dissent and are cleane gone from it in so many diuerse poinctes as I haue expressed Therefore this their reformation to reduce vs to the primitiue churche is onely pretended of their partes and shall neuer be proued The aunswere You leape to and fro backwarde and forwarde more like to one that daunseth then that disputeth Haue wée not hearde enough before of crossyng and blessyng of Oile and Chrisme But thei must now be repeated againe whiche if thei were graunted to you and vsed of vs as thei were in tyme of those doctours whose names you recite what had you gained ther by It