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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

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

néedes thruste in so long a tale and the same to dilate with all the circumstaunces whereas you had no leasure to note the places of your Doctours that ye alledge in good earneste But now sir sauyng your tale and to applie it to the purpose If maister Molande as he rehersed some faultes of whiche perhappes his horse was free so he had recited all the faultes that maie be in any horse and denied theim all to bee in his horse might not Clare the Butcher haue boughte a good horse of him by negatiues But maister Molande like a subtile Sophister repeateth a many of his defaultes and suppresseth as many or more and so he begileth poore Clare the Butcher And this Sophistrie of maister Molande is youre Logike throughout all your treatise of a fewe particulars to inferre an vniuersal And this your Iade belike you thoughte to sell vnto some as simple as Clare the Butcher that could no more discerne of your diuinitie then Clare the Butcher could sée of maister Molandes Sophistrie Or els if you mente good faithe as you do pretende I must nedes saie to quitte your tale that if Clare wer not a better Butcher then you shewe your self to be a Logicien or diuine you might bothe procede in one facultie and maister Molande bee your presenter For as he solde his horse by negatiues so you haue proued that all our Religion standeth wholie vppon negatiues that we denie all thinges and affirme nothyng The Papiste Dewe obiections made againste the premisses For wheras ye haue saiede the religion of this newe reformed Churche to stande wholy by negatiues in affirmynge no one thyng more then was before vsed in the Catholike churche of Christe howe vntrue this is who seeth not when the religion of this newe reformed Church doth affirme and hath brought in many thinges as good godly and lawfull whiche before were straightly denied The aunswere It must néedes be a clerkely disputatiō wher you maie be both opponent respōdent your self wher you maie make argumētes for vs and make answere for your self But as he that aunswereth if he gett the victorie ouerthroweth him that opposeth so you taking vpon you to oppose and aunswere your self you can ouerthrowe none other but your owne self But neuer a one of these fiue obiections is holden of vs in maner and forme as it is propounded of you And therfore I would desire you henceforwarde to defende youre owne matters aswell as you can for you shall gette neither money nor thankes to plaie the Proctor for vs. The Papiste Firste it dooeth affirme that it is lawfull and bothe good and godly that Priestes shoulde take wiues and beyng firste made Priestes it is lawfull to marie The aunswere We affirme that it is vnlawfull that any manne should bee bounde to sole life whiche hath not the gifte of continence And that marriage is as honourable in ecclesiasticall ministers as in al other men whether thei were married before thei were called to that office or to whether thei marrie afterwarde Hebre. xiij j. Timoth. iij. and Tite j. The Papiste Seconde it dooeth affirme that Freers Monkes and Nonnes after their vowes made solemnely vnto God of their chaste and cōtinent life that it is lawful for theim to mary together and holde the same to be good and lawfull wedlocke The aunswere Wee affirme that who soeuer hath made a rashe and vnaduised vowe of continence whiche he is not able to keepe ought to repente him of his rashenes and rather to marrie then to burne j. Cor. 7. The Papiste Thirde it doeth affirme that a man beyng deuorced from his wise for fornicatiō may therupon marie againe and take another and so it is lawfull for hym to haue twoo wiues a liue the one in the bedde the other diuorced The aunswere Wee affirme that thei whiche are lawfully deuorced for adulterie are no more housebande and wife For the knot of marriage by lawfull deuorsemente is cleane dissolued and therefore a manne so deuorsed maie marrie and not haue twoo wiues at ones accordyng to the doctrine and right vnderstandyng of our Sauiour Christes wordes Math. v. and xix The Papiste Fowerth it doeth affirme Breade ad wine to bee the whole substaunce of the Eucharistie after the consecration The aunswere Wee affirme accordyng to the scriptures and faithe of the Churche for a thousande yeres after Christe that breade and wine remaine in the Sacrament and are necessarie there to remaine that it maie bée a Sacramente for the woorde muste come to the Elemente and so make it a Sacrament But we doe not affirme that breade and wine is the whole substaunce of the Sacrament but the bodie and blood of Christe receiued by faithe is the principall parte thereof as in Baptisme the outward Element is water but the principall part thereof is the pourgyng of our sinnes by the secrete and wōderfull workyng of the holie ghoste the Papiste Fifte it doth affirme that onely faieth iustifieth and that faieth alone is sufficient to procure and purchase for vs gods grace and mercie for the time of this present life and at the ende and terme therof life euerlastyng Beside many other like diuerse thinges that the religion of this newe reformed churche doth affirme as thinges lawfull and haue brought theim into this realme as thinges good and godly The aunswere Wee affirme that the free mercie of God in Christ is the efficient cause of our iustification whiche mercie we apprehēde by none other hande or instrumente but by faithe But that either faithe dooeth procure or purchase Gods grace or mercie by any whorthinesse of it wee vtterly denie as also that onely faithe is sufficiēte for a christian man when we teache that this faith by which we are iustified is not a solitarie faith but of necessitie accompanied with many vertues good workes although by receiuyng Goddes mercie no workes but onely faithe doeth iustifie vs. The Papiste An answere against the obiections For aunswere beside that there is no one of their affirmatiōs now by theim brought that maketh any thing ad cultum diuinum to the seruice and honouryng of god wherin true religion doth consiste as it is before proued by the diffinition therof geuen by Augustine al their affirmations doe include some negatiōs of a farre more better thing then is brought in by their affirmations The aunswere But euen nowe in the latter ende of the firste obiection you confesse that wee affirme many other thynges beside these fiue whiche you haue rehersed And now as though we had no other affirmations you conclude as your maner is that no one of our affirmatiōs maketh any thyng ad cultum diuinum to gods seruice and that all our affirmations doe include a negation of a farre better thing then is brought in by them So that when wee affirme all the articles of the Crede none of theim perteineth to Goddes seruice but rather include a negation of a farre better thing When we affirme

that Christe onely is the heade of his vniuersall Churche wee doe it not to the honour of Christ but wée include the negation of a farre better thing that is the supremacie of the Pope Whiche by your assertion is a farre more better thyng then the supremacie of christ So when we affirme that onely the scripture must bee the rule of true Religion it maketh nothyng for Religion to worshippe God as he hath commaunded but it includeth a negation of vnwritten verities whiche are farre more better thinges then the scripture When we affirme that we must put our trust in God alone we doe no honour to God therby but we denie that men muste put their trust in creatures which by your rule is a farre more better thyng then to putte our truste in God alone When wee affirme that wée must praie to God alone it perteineth nothyng to Gods seruice but includeth the negation of praiyng vnto sainctes whiche is a farre more better thyng then to pray vnto god And when we affirme that the onely Sacrifice of Christes passion is sufficiente for our saluation we yelde no honour to God thereby but denie the Sacrifice of the Masse whiche is a farre better thyng then the Sacrifice of Christes passiō And thus if I had leasure and pleasure as you haue to number examples by tennes and by twenties I might reherse a whole hundreth of the like sorte The Papiste As for example their affirmation that it is lawfull for Priestes to take wiues is a denial of chaste and continent life of priestes whiche as the Apostle sainct Paule saieth is muche farre better The aunswere Wee so affirme marriage of Ecclesiasticall ministers as an honourable and a chaste life neither doe wée denie continēs to those that haue the gifte thereof And whereas you vouche sainct Paule to warantie I aunswere that saincte Paule in no place dooeth require virginitie of Ecclesiasticall persones and wheresoeuer he commendeth it he praiseth it no more in priestes then in laie menne I would all menne were saieth he as I am but euery one hath his proper gifte of God some of one sorte and some of an other j. Cor. vij The Papiste Their affirmation that Freers Monkes and Nonnes maie mary together is a flatte deniyng of the vowe of chastetie which by sainct Paules iudgemente is farre better The aunswere Wée denie not the obseruation of any promises or vowes whiche are lawfull for menne to make and possible for them to performe Neither doeth saincte Paule at any time commende any suche vowes or allowe them to bée kepte but geueth a generall rule that to auoide fornication lett euery manne haue his wife and euery woman her housebande j. Cor. vij And if a virgine marrie she sinneth not so that if you would vnderstande virgines in that place for vowed Nonnes you should manifestely contrary your self that coumpte it so heinous a matter for a Nonne to marrie And as for the widowes whiche as I said before made no vowes to God but promises to the churche if you would needes vnderstande theim for Nonnes Sainct Paule saieth it is better for them that are vnder three score yere old to marie and beare children then to vowe chastitie j. Timo. v. The Papiste Their affirmatiō that the diuorced man maie againe marie is a plaine deniall of reconciliacion whiche ought to bee made againe betwixt man and wife the Apostle saincte Paule geuyng counsell thereof that the womā beyng departed from her housebande shoulde remaine vnmaried to bee reconciled againe vnto her housebande The aunswere Concernyng diuorses if that whiche wee wishe might take place all controuersies should bee cutte of For we wishe that adulterers accordyng to the lawe of God should be punished with death But if the Ciuile Lawe dooeth faile in that poincte the nexte remeadie for the innocente partie is diuorcemente and after deuorcement marriage if he can not liue vnmarried For our sauiour Christ excepteth the case of fornication as well for marriage after deuorcemente as for the diuorcemente it self Math. xix And for amendemente of the partie offendant the Ecclesiasticall sworde of Excommunication muste bee drawne out whiche muste continue so longe vpon the offendour vntill his vnfeigned and hartie repentance doe sufficiently appeare to the Congregation Whiche in that case maie not refuse to receiue him againe The partie then so receiued bothe of god and the church and not beyng able to leade to a continente life is at libertie to marrie also in the Lorde For the firste marriage by the diuorcemente is as clearely dissolued as if it had neuer been And as concernyng the reconciliation sainct Paule speaketh of he meaneth not betwene them that are lawfully diuorced But betwene those that separate them selues without a sufficiente cause whiche is onely fornication Like as our sauiour Christ when he saith that who so marrieth her that is putte awaie committeth adulterie vnderstandeth of her that is vnlawfully putte awaie for any other cause beside fornication in all whiche causes the case of adulterie onely excepted she continueth still wife to hym that did putte her awaie so that he whiche marrieth her marrieth an other mannes wife and so committeth adulterie But she that is diuorsed for adulterie is no mannes wife and therefore he that marrieth her committeth none adulterie The Papiste Their affirmation that breade and wine is the whole substance of the holy Eucharistia is a plaine deniall of Christes very bodie in the same whiche is muche farre better and a thinge of a farre more greater price then breade and wine is So that by their affirmations thei doe nothing better but soner appaire and diminishe the preciousnes of euerie thing they medle with all The aunswere Wée do not so affirme bread and wine in the Sacrament that we denie the presence of the bodie and bloud of Christe to the faithe of the worthie receiuer But that grosse and carnall presence whiche you dooe faigne to bee receiued as well of wicked menne as of Godlie whiche immagination beyng of fleshe without the spirite our Sauiour Christe affirmeth to be altogether vnprofitable For if you did not separate it from the spirite it muste nedes giue life to those that receiue it As Christe hymself affirmeth whosoeuer eateth his fleshe and drinketh his blood hath life euerlastyng Ihon. vj. Againe you feigned presence is vnpossible to the nature of his humaine bodie whiche he hath in al poinctes like to ours sinne excepted Heb. ij and. iiij The Papiste And by their affirmation that onely saieth doth iustifie they doe denie all other thinges els as Baptisme penaunce Confirmation the holy Eucharistia hope charity and generally all kinde of good workes For all learnyng doeth agree of three kindes of Iustifications to be expressed in holy scripture whereof the firste iustication is Qua quis ex impio fit iustus wherby a mā is made of a wicked man and a member of the Deuill a good manne and a verie member of Christe the whiche iustification