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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	catholic_a	church_n	universal_a	4,187	5	9.3971	5	false

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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 the regions of Europe this daie to forsake your Hereticall Schismaticall and Antichristian Churche of Rome and to ioigne them selues to the true Catholike and Apostolike churche of Christ whiche approueth all her doctrine out of the holie Scriptures and by the same reproueth all your heresies and erronious opinions the iudgement and triall of whiche holy Canonicall scriptures you neuer yet durst abide It is not therefore any priuate condemnation whiche is pronounced out of Gods woorde against heresies whose aucthoritie in all thynges is highest and of al menne to bee obeied Finally where you affirme that the churche of Christe was not destitute of the holy Ghoste I agree with you but that your Churche is the Churche of Christe I maie in no wise acknowledge And truthe it is that the true Churche did alwaies reclaime against the heresies of your church as thei sprong vp and increased in the worlde and receiued that reward whiche true Prophetes haue accustomed to receiue of wicked tyrantes namely persecution imprisonmente and cruell death as appeared in Bertramus Marsilius of Padua Pauperes de Lugduno Iohannes de Gandauo Bruno Andegauensis Iohannes Wickleue Iohannes Hus Hieronimus de Praga c. all whiche with many other in seuerall times places reproued and confuted your false Churche and the errours thereof some in Italie some in Fraunce some in Flaunders some in Germanie some in Bohemia and some in Englande and for the moste part were either murthered or otherwise cruelly persecuted for their labours But yet the heresies of your church did not escape vnspoken against and confuted by them The Papiste The sixte and laste consideration that I come not to their churche is because I am not of their Churche S. Augustine in putting difference of churches saieth how vnto them whiche haue not all one Sacramētes there can not be one religion nor consequently one Churche And the cause why I am not of their Churche but refuse to communicate with theym in religion besides this saiyng of S. Augustine that we should not Communicate in sacramentes with those men whose doctrine we can not aproue and allow I do refuse to be of their church because I cannot learne nor vnderstande of what church they are of For thei beyng first Baptized in the catholike churche and in the very self faieth and religion wherin I do at this present time beleue and remaine thei are departed therefro some to the Lutheranes Church some to the Zwinglians and comyng last of al to the church Geneua they are in maner fled from that church also and by attributing the chief supreme gouernment of this their English churche vnto the Quenes highnes thei are in doctrine directly against their old maister Caluine being the chief Apostle of the Church of Geneua whiche Caluine in the eight Chapter of the boke of his institutions doth directlie reason against Kynges and Princes for takyng vpon theim spirituall gouernment in the Church of Christ and in the same Chapiter he doeth muche commende the holy Bishop S. Ambrose and the noble Emperour Theodosius Ambrose for his greate stoutnes and resistance made against the Emperour And Theodosius for his greate submission and obediens shewed vnto the Bishop The history whereof is at large expressed in Ecclesiastica historia And the saide Caluine in hys exposition vppon the fowerth Chapiter of the prophete Amos doth taxe King Henry the eight by name because he alone of all other Princes was the first that toke vpon hym in the Church of Christ spirituall gouernmēt whose example in that poinct there was neuer one Prince in all Germanie nor yet in any place els where of the whole world that woulde followe the same but his owne naturall sonne Kyng Edward the sixte beyng then in his minoritie and againe the Queenes highnes that nowe is If therfore I shall departe from the comon knowen catholike Church wherin I stand I would gladly knowe of theim vnto what Church I shoulde repaire to be instructed with out errours wherin vnitie charitie and veritie doe dwel what forme of a churche are thei able to shew wherupon a christian man may be bolde to assure himselfe And if peraduenture they cease not ro pretende that the Primitiue Churche is that plat forme of the Churche wherunto they would reduce vs I answere that there be so many poinctes wherein they doe dissent from the Primitiue Churche like as I shall make sufficient proofe thereof that it can not be so it is onely pretended but it shall neuer be proued The Anabaptistes the Libertines and the Arians doe pretende gods worde and the Primitiue Churche as well as thei And because they are so bolde to name the primitiue church I aske of theim but this one questiō whether that this daie 50. or 60. yeres laste paste was their Church here in this realme or in any other parte of christendome VVhat particuler Church either here in Englande in the laste yere of Kyng Henry the eight his raigne or any other realme els can thei name that taught or receiued vniuersally throughout in all poinctes the doctrine that this presente Churche of Englande doeth now teache or from that daie a thousande yeres before that or from thence vnto the tyme of Christe and his Apostles If thei can not shewe any one suche Churche as I am well assured thei shall neuer be able to doe then it muste nedes followe that either Christe had no Church in the worlde al that tyme till now their commyng or elles it muste needes follow that their Churche is a new inuented and vpstert Church whiche with christes Primitiue church hath no agreans like as it shall moste plainly appeare vnto you by these profes followyng The aunswere In your laste consideration you doe inconsiderately alledge that you are not of our Churche but shewe no sufficient reason why you ought not to bee one of our Churche You saie we are departed from the churche in whiche we were baptised as though if a manne were Baptised in a Churche of heretikes he is bounde to remaine in the same Churche and heretical faithe of that Churche in whiche he was baptised so that if a manne were baptised in the Churche of Arrianes Nouatianes Donatistes Pelagians he might not forsake the faithe and Churche in whiche he was baptised to become a true Christian catholike A childe of seuen yere old maie see how slender a reason it is for a manne to continue in any Churche or Religion because he receiued baptisme therin For if a Papist maie not become a Protestāt because he was Baptised in the Popishe churche by the same reason a Protestant must not become a Papist if he were baptised in the Protestantes Churche which you your self by no meanes will graunte The seconde reason you bryng is of the diuersitye of churches the Lutherane the Zwingliane the Geneuian As though the diuersitie of some opinions not of the greatest importāce maketh diuers churches The churche of Salisburie the churche

is your blasphemous doctrine that me doe moste abhorre and your Ceremonies we hate the more for your doctrines sake You should therefore stande to the defence of your doctrine and not fight so egerly for your Ceremonies if you would vse good pollicie Nowe for these obseruations I haue aunswered before sufficiently by whiche as by the reste of myne answeres I truste it shall appeere to euery manne of indifferente iudgemente that notwithstandyng all your twentie argumentes of bothe sortes our Churche hath suche conformitie and agremente with the primitiue Churche of Christe that she maie bee truely compted a member of the same and partaker in the communion of all the sainctes of God. The Papiste Of what force streingth and estimatiō those thinges are of whiche haue been vsed in christes catholike churche it shal appeare by these testimonies of sainct Augustine followyng The aunswere Before you had spoken of the force of those matters you should haue doen well to haue considered the force of your argumentes whiche howe stronge so euer those thinges bee are to weake to proue that whiche you propounde namely that our Churche hath none agreaunce at all with the Primitiue Churche of Christe But seyng you will needes sette for the dignitie of these matters wee will seuerally consider all these fower argumentes The Papiste Firste sainct Augustine writyng againste the Donatistes saieth looke what thinges the vniuersall church of christe obserue and hath at all tymes obserued if the same bee not ordeined by any generall counsell thē it ought most firmely to be beleued that it came to vs onely by the auctoritie and tradition of the Apostles The aunswere Although I knowe what to thinke of vnwritten Traditions yet if you bee able to proue that al these thinges wherof you speake the vniuersall Churche of Christ doeth and hath alwaies obserued I will yelde to you that thei are the Tradition of the Apostles accordyng to your testimonie whiche if you canne not doe as I am well assured you will neuer bee able to dooe it by your owne reason and aucthoritie we neede not holde theim for Traditions of the Apostles nor yet decrees of generall Counsailes The Papiste Second sainct Augustine in hys Epistle ad Casulanum saieth how in all these thinges whereof the Scriptures hath made no certeine determination the maner of the people of god ▪ or decrees of our elders must be taken and holden as a lawe to gouerne our selues and in the same Epistle he maketh mention how the Sondaie because it is not fasted whiche fastyng is a Sacrifice acceptable to God ▪ Therefore saieth he the Sondaie maie not bee celebrated and kepte without an other Sacrifice whiche is acceptable to God. The aunswere The Scripture hath determined of all necessarie articles of faithe and againste all superstitious opinions and Ceremonies And these thynges you speake of we proued to bee suche therefore in theim by Saincte Augustines rule neither the custome of people nor the decrees of elders muste take place but the aucthoritie of Goddes woorde But of suche thynges as bee variable Ceremonies for edification order and comelinesse sake diuers particuler Churches maie make particuler decrees whiche are nothyng preiuditiall to the vniuersall Churche of Christ whiche is the principall argumente that saincte Augustine handeleth in that 86. Epistle to Casulanus where he defendeth the custome of the moste parte of the Churche againste the custome of the Churche of Rome As I haue touched before whiche thyng of you will in no wise bee allowed And as concernyng the Sacrifice he speaketh of to bee celebrated on Sondaie he meaneth not the propiciatorie Sacrifice of the Masse as perhaps you would seme to inferre But the celebration of the communion for thus he writeth in the same Epistle against Vrbicus Dicit cessisse pani pecus tanquam nesciens tunc in domini mensa panes propositionis poni solere nunc se de agni immaculati corpore partem sumere dicit cessisse poculo sanguinem nō cogitans etiam nunc se accipere in poculo sanguinem He saith that the Shepe hath giuen place to the breade as though he were ignoraunt that then also the Shewbread was vsed to bée sette on the Lordes boarde and that now also he taketh parte of the bodie of the immaculate Lambe he saieth that bloodde hath giuen place to the Cuppe not consideryng that now also he receiueth bloode in the Cuppe These woordes declare bothe that the Sacrifice was nothyng but the Communion and also that the wine is none otherwise called bloodde then the bread is called a lambe and that the bread in nature and substaunce is suche as was the Shewbreade in whiche was no transubstantiation and thirdely the necessitie of the Communion in both kindes if this analogie of Augustine must stande wherfore sainct Augustine in this Epistle maketh little for your purpose The Papiste Thirde saincte Augustine in his thirde Epistle ad Ianuarium saieth that the thinges whiche we doe obserue throughout the whole worlde beyng not written but deliuered vnto vs either from the Apostles or generall counselles the aucthoritie wherof is notable and as of theim receiued ought to be obserued as the yerely remembrance and feastes of the passion of Christe of his ascention into heauen and of the cōmyng of the holy ghost whiche are celebrate in the Churche of Christe or any other like thing whiche is vniuersally obserued from whatsoeuer it first came fro and therefore saieth sainct Augustine in the same Epistle to reason or dispute why the same thinge ought to be obserued whiche of long tyme hath been obserued throughout the whole world by the auctoritie of christes church insolentissima insania est it is a poincte saieth he of extreme madnes And therfore saieth saincte Aug. the chaunge made of so long a custome yea though the same shoulde be verie profitable yet by the newnes thereof it doeth vexe and trouble the Churche of Christe it is made vnprofitable vnfruictful and finally hurtfull to the church of christ and for an example therof he doth there alledge how the disciples of christ did receiue the body and blood of christe not fastinge but after supper is the vniuersall church of christe therefore to be reproued or the custome therof to be chaunged whereby wee do in the same receiue the body and blood of christe fastyng and that for a more reuerence therunto in preferryng the foode of the soule before the foode of the bodie doubtles so for to doe it shoulde bee after the minde of Augustine both hurtfull vnto the churche of christ and a greate ponct of madnesse The aunswere This testimonie in effecte is the same with the former Sainct Augustin would haue suche Traditions as haue alwaies been vsed in the Churche to bee supposed that either thei came from the Apostles or from the generell Counsailes but here wee haue diligently to consider that wée admitte not all suche thynges as are called Traditions but onely suche as are

honour due vnto sainctes The aunswere Howe shall wee call vppon theim in whom we dooe not beleue Roma x. We beleue onely in God therefore wee call vpon God onely We acknowledge no mediatour of God and men but onely Iesus Christe j. Timoth. ij Neither of redemption nor intercession For the Apostle in that place speaketh purposely of intercession saiyng I besech you therfore brethrē that praiers supplications c. bée made for all men And as for honour that should be due to sainctes we acknowledge none beyng taught by so many places of Scripture that al honour and glorie belongeth onely to God who is a ielous GOD and will not giue his honour to any other Wherefore as Augustine saieth honoramus eos charitate non seruitute wee honour theim with loue and not with seruice by whiche testimonie of that godlie manne your blinde distinction of latria and doulia is ouerthrowen for what is doulia but seruitus Whiche kinde of honour sainct Augustine doeth vtterly deny to be giuen to sainctes August De vera religione Capi. 55. The same Augustine dooeth also declare wherein their honour doeth consist namely in followyng of their example Honorandi sunt propter imitationem non adorandi propter religionem Thei are to be honoured for imitations sake not to bée whorshipped for religions sake And you your self diffined religion before to be cultus diuinus the seruice due vnto GOD howe would you then that true Religion should dooe any seruice to menne or Angelles whiche are but creatures of God. The Papiste Sixtene it dooeth denie oblations and praiers for the soules departed The aunswere We affirme accordyng to the scripture that the deade whiche die in the lorde are blessed for they reste from their labours and therefore to praie for theim that are happy were superfluous And as for those that die not in the lorde thei are accursed and therefore no praier is to bee made for theim and al that die doe either die in the lord or not in the lord for betwene cōtradictories ther is no meane Apo. 14. Our sauiour christe testifieth of theim that beleue in God that sent hym that thei haue life euerlastyng and come not into iudgement but passe from death to life Iohn 5. And if any hadde neede to bee pourged for satisfaction as you teache that men must be in purgatorie the holy theef that was crucified with Christe shoulde haue béen one especially but our sauiour christ made him assurance of felicity immediatly this daie saieth he thou shalte bee with me in Paradise Luke 23. And séeyng the Scripture neither commaundeth nor commendeth Praier for the deade it is vntollerable presumptiō for any man to vse it And as for oblations wee finde none in Gods woorde apoincted for the deade that wee shoulde offer no not in the oulde lawe where there was so manie diuerse kindes of Sacrifice no one was appoincted for the deade Wherefore the example of Iudas rehearsed by the aucthour of the seconde booke of Machabées is neither to bee allowed nor followed because he hadde no warrant of Gods lawe to offer any suche Sacrifice The seuententh negation was altogether lefte out in the copie which came first to my handes I suppose by negligence of the writer but in another copie I finde it thus The Papiste Seuententh it doth denie Images and the crosse of Christe The Aunswere Accordyng to the worde of God and the consente of the primitiue churche wée denie the vse of Images in the Churche whiche are the doctrine of vanities and lies as the Prophet witnesseth Abac. 2. The Papiste Eightene it doeth denie the buriall of the deade bodies in the Churche yeardes The aunswere Wee are not so carefull for the buriall of our deade bodies to dispute where they muste bee laied so that dewe reuerence without superstition be vsed in their Sepulture nether dooe wee refuse to burie theim in the Churche yerdes and places of comon buriall although we thinke no holines to bee more in one place then in an other The Papiste Nintene it doeth denie the hallowyng of the Fonte Oile Palmes and Asshes The aunswere Of hallowyng the water of baptisme I haue spoken sufficiently before as for oile Palmes Asshes and suche other beggerly Elementes of the worlde that haue no woorde of GOD to comende them wee haue no vse of theim in our religion but in their Ciuile vse all the creatures of god are hallowed to vs by the woorde of God and praier Gal. 4. Coll. 2.1 Tim. 4. The Papiste Twentie it doth denie holy breade holy water Vestimentes Chalices Copes Tunicles Candlestickes lightes Sensors Orgaines in the church singing in the quere reliques of sainctes pardones and pilgrimages wherby it doeth appeare that the religion of this newe reformed Church doth stande wholy of negatiues by destroiyng subuertyng and deniyng of all thinges before vsed in the Catholike Churche of Christe The aunswere As this twentieth differeth from the ninetenth only in wordes so one answere shall serue bothe These weake and beggerly Elementes of the worlde christian religion needeth not hauyng Christe in whom dwelleth all fulnes and perfection wisedome iustificatien sanctification And generally of all Ceremonies as is often saied before wée admitte none as parte of Gods whorshippe whiche are instituted of menne onely suche as bee accidentall and mutable if they be ordeined for edificatiō order and decencie and be voide of superstition we obserue theim But so that no mannes conscience bee bounde to theim And that when soeuer occasion serueth for better edification and more comely order it is lawfull to abrogate them and to institute newe in their places The Papiste Wherein the aucthors composers and deuisers of this newe religion haue dealed muche like as one maister Molande Vicar of sainct Peters in Oxforde did with Clare the Butcher a neare neighbour and parishner of his vnto whom by the waie of a merie ieste he made sale of an horse all by negatiues on this wise saiyng vnto hym how that his horse had not a great heade his horse hadde not a paire of Asse eares his horse had not one touth in his heade longer then an other his horse had not a sadle backe no Splent Spauen or Ringbone hys horse was not pincromped sicle hought nor broke winded and so forth all by negatiues he soulde his horse to Clare the Butcher not expressyng what his horse hadde but what his horse had not Dealyng therin with muche like faieth and truthe as our Preachers dooe with the people of this Realme which goe aboute to plante a new religion amongest theim which standeth as I haue here expressed wholy by negatiues in affirmyng nothyng and deniynge all thinges The aunswere You conclude your matter as it is verie mete with a merie tale I had almoste saied of Robin Hoode and little Ihon but I should saie of maister Molande and Clare the Butcher of Oxforde Whereby a manne may perceiue you were pleasauntely disposed that in so shorte a treatise wold