Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	king_n	power_n	supremacy_n	2,252	5	10.5244	5	false

Text snippets containing the quad

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

called Especially whē you pretend to geue it the name whiche commonly it beareth for you are not ignorante that it is called the booke of Common praier and not the Common booke of praier But a man maie easely and peraduenture truely gesse why you refused to cal it the boke of common praier leaste any man should conceiue by the onely name that common praier which is so necessarie for the Churche of Christe a forme whereof that booke conteineth is altogether wantyng in your Popishe Churche where in your Missalles Processionalles Hymnalles Grailes Antiphonalls and Pontificalls are not conteined common praiers to the edification of all the churche but idle and vnprofitable ceremonies to the mainteinaunce of ignoraunce and superstition The Papiste The first consideration is because the saide seruis booke was condemned as hereticall and schismaticall Anno domini 1553. both by the clergie and cōuocation of this realme and by the nobilitie and commons of the same by al whose consentes ther passed an acte of Parliament for the repeale therof Beside that Cranmer Ridley and Latimer the chief aucthours and composers of the saied boke were therfore openly condemned by the Churche and Lawes of this realme suffered the paines of death in Oxforde S. Paule in his Epistle willed the hebrues to haue in remembrance their Bishoppes which preached vnto them the woorde of God and diligently to obserue and looke vpon the ende of their liues and conuersation The aunswere The first consideration cōteineth two causes of your refusal the one because the booke of Seruice was repealed by Acte of Parliament the other for that Cranmer Ridley and Latimer were burned at Oxforde for it To the first I aunswere that if you accompt the aucthoritie of the Parliament of force to condempne it why doe you not acknowledge th'aucthoritie of the same in establishyng it for anno 1551. by all the states of the realme that boke was allowed and appoincted to bee vsed Also by diuerse Actes of Parliamente in the tyme of our soueraigne Ladies reigne established and cōfirmed But it is no hard matter to gather your traiterous meanyng whiche is common to you with all them of your religion You accoumpte no actes of Parliament passed in the tyme of kyng Edward or Quéene Elizabeth to be of any aucthoritie beyng confirmed by the roiall assent of those whom you esteme to be no lawfull Princes seyng your father the Pope hath pronounced sentence of depriuation against them Your seconde reason I will tourne vpon your owne necke Seyng Cranmer Ridley and Latimer did so constauntly suffer death for the confirmation of that doctrine whiche thei hadde taught it is a good argumente that thei dissembled not with vs but vttered that truthe vnto vs wherein as thei liued so thei were content to dye The text of the Apostle to the Hebres 13. you applie verie straungely as though wee should thincke well of none that suffreth death by martyrdom wheras the Apostle meaneth cleane contrary and exhorteth the Iewes to followe the faithe of them the ende of whose conuersation thei had séen to be agreable to their doctrine who as thei had preached diligētly so did thei ende their liues by tormentes in the same confession constauntely and patiently The Papiste The seconde consideration is that the saied booke so vniuersally condemned by all degrees of men here in this realme was receiued and brought in againe only by the nobilitie and cōmons of this realme cleane contrary to the whole mindes of our Clergie no one person in the Parliamente did giue his consente thereunto Besides that the whole conuocation did exhibite their boke to the contrarie VVherin the shepe taking vpon theim to establishe this boke contrarie to the learnyng and conscience of their shepherdes thei haue doen against the expresse wordes of our sauiour Christ who in describing the office of good shepherde and the duetie of good shepe saied that a good shepherde muste knowe his sheepe and his sheepe muste knowe hym heare his voice and followe hym And the Apostle S. Paule in his Epistle Cap. 13. willed the Hebrues to obey their shepherdes and spirituall gouernours and to submitte themselues vnto theim for thei doe watch euen as men whiche muste geue accompte for their soules Obey them therfore saieth S. Paule that they maie do it with ioie and not with grief The aunswere Your seconde consideration is determinable by suche as are skilfull in the lawes of this realme what persones muste concurre in the Parliament that it may be an Acte of Parliamente and I doubte not but the matter was so ordered by the iudgemente of them that had knowledge as was for the honour and wealthe of the realme But if any errour had been committed at that tyme you speake of it was since by all three estates in Parliament redressed the same booke of seruice by their aucthoritie being confirmed But whereas you complaine that the Shepe in that firste Parliament tooke vpon thē against their shepherdes I aunswer naie but the Shepherdes againste the Shepebiters for your Cleargie consisted all of Wolues and not of Shepherdes wherefore it was the duetie of the Prince with the nobles and senatours of that Parliamente to deliuer the Shepe out of their cruell tyrānie and to banishe and remoue all suche raueinous beastes frō the flocke And touchyng the booke you saie thei exhibited of what credite would you haue it to bee when thei so shamefully refused conference before the moste parte of the Parliamente vpon a friuolous pretence in Westminster churche At whiche time al wise menne sawe that their cause was naught whiche durste not abide the triall in the open light The Papiste The thirde consideration is that it is prohibited by the Canons of the apostles and by the generall caunselles also that a christian man shoulde not communicate neither in Sacramentes nor yet in commō praiers with Heritikes and Schismatikes As it appeareth in the tenth Canon and in the seconde Canon of the counsell holden at Antioche It was decreed there that it was not lawful to communicate with excōmunicate persones nor to enter into any house nor to praie with thē nor lawfull to receiue them that are excommunicate out of one churche into another churche And in the coūsel holdē at Laodicea it was prohibited there that the christiā men should enter into the churches or churche yerdes of the heretikes there to praie with them and in the 33. Canon of the same counsell the like prohibition is there expressed for praier with Schismatikes And in the 4. counsell holden at Carthage Canon 73. it was decreed that christian men should nether praie nor singe with Heretikes And who so euer did praie singe or communicate with any excōmunicate person whether he were of the Clergie or of the Laitie shoulde be thereby excommunicated An example we reade therefore how the christian men at Constantinople would not cōmunicate with the Arianes neither in Sacramentes nor yet in commō praiers notwithstādyng that