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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

the Arians did agree with the Christen menne in theim bothe as in all Sacramentes and in all poinctes of praiyng sauing that the Arians did sing Gloria patri in filio and the Christian menne Gloria patri filio c. And therfore and for that onely poinct Ihō Chrysostome then beyng Bishop of Constantinople did appoincte vnto the christian men a seperate place and maner of praier from them as it appeareth in the sixth of the Historie Ecclesiastike And therefore the notable doctour S. Augustine doth conclude on thys wise saiyng that they shall not communicate in Sacramētes with vs whose doctrine we cannot approue and allowe The aunswere Your third consideration standeth vppon a foolishe fallation of Sophistrie called petitio principij whiche is whē a man will take that as true whiche his aduersarie will not graunte hym As you doe in this your argument where you take that for a true principle whiche you shall neuer be able to proue namely that we are Heretikes and Schismatikes And so you committe double folie Firste in prouyng that so diligentely whiche no manne will deny whiche is that a manne ought not to communicate in religion with Heretikes and secondly in bringing no proofe at all of that which all your aduersaries wil deny namely that thei are Heretikes or Schismatikes For you must first prooue that thei are suche before you can proue that you ought to auoide their societie The Papiste The fowerth consideration is that the receiuyng of this new booke of seruice is a condemnation of the olde wherby is taken away 5. of the. 7. Sacramentes the reall presence of Christes body in the Sacramente of the alter the sacrifice of the masse many traditions of the Apostles as the holiyng of the Fonte oile and Chrisma in Baptisme and Confirmation the making of the signe of the Crosse praiers for the deade and vnto sainctes All sacramentall and godly cerimonies frequented in the vniuersal churche of Christe and brougt into this realme with the faithe of Christe by S. Augustine and here by hym established as suer signes and tokens of christian faieth like as the holy S. Bede witnesseth in his firste boke de gestis Anglorum in the 25.29.30 chapiters beside that all the foresaide thinges haue been alwaie approued vsed and allowed throughout the vniuersal church of christ And therfore saieth S. Augustine all these thinges whiche haue been receiued in the vniuersall Churche of Christe and approued by the vse and consente therof ought not to be ouerthrowen nor yet to be chaūged by the iudgemente of one priuate person be his learnyng and liuyng neuer so good nor yet by the Bishoppes of any one prouince or countrie when thereby they shoulde breake the vnitie of Gods spirite whiche is the chief treasure in his Churche commended by our sauiour Christe vnto his Apostles wishynge and praiynge the same vnitie to be amongest theim whiche was betwixt him and God Ioan 17 the father The Apostle S. Paule tought the Corinthians aboue all thinges to obserue this vnitie and willed the Romaines that with one minde and one mouth they shoulde glorifie god And in the Epistle to the Ephesians he besought theim most entirely to obserue this vnitie Again S. Augustine saieth these thinges whiche the vniuersall churche doth teache therfore are to be obserued and kepte of all menne because the churche which is the spouse of Christ hath the full aucthoritie of her husband Christ and suche gouernement also of the holy ghost that she cannot consent but to true thinges nor she cannot commaunde but onely suche thinges whiche are both holy holsome and good And farther the same S. Augustine saieth that in the ministratiō of the Sacramentes and in the manner of praiyng vsed of Preestes there must be an vniformitie obserued in Christes catholike Churche that by their Lawe and maner of praiyng there may be established the lawe of beleuyng And lest that the lawe and maner of praiyng being chaunged may also bring foorthe a chaunge and alteration of faieth like as it hath so proued in thys realme Beside that S. Ambrose doth thinke that there can not bee the faieth where Schisme is for albeit that schismatikes may haue faieth towardes God yet they cannot haue faieth towarde the Churche of God whom they suffer to bee dismembred and discerped in peeces For wheras our sauiour Christe suffered for his Churche and the Churche is the mysticall bodie of Christe how therfore may thei haue faith in christ by whom his Passion is made frustrate and his mysticall bodie drawen in peeces And therefore woulde not we shoulde chaunge an order set or a custome of Christes churche For albeit saieth he the reason or cause of a custome may be sought for yet must it be so sought for that the custome thereby be not infirmed or broken for the searche may not bee made vnto destruction but vnto aedification wherby thou maist better obserue the custome when thou arte assured of the cause and reason therof I do praise thee saieth Tertuliane whiche firste doeth beleue the custome to be obserued before it hath learned the cause and reason why and wherfore The aunswere In your fowerth consideration you should haue likewise considered that suche thynges as are graunted of bothe partes nede small proofe and that those matters whiche are in controuersie should be substancially cōfirmed As for example How necessarie vnitie is for the Churche of Christe no manne doubteth so it bee in truthe and not in falshed for there is vnitie emong the mooste wicked but not in truthe and honestie On the other side that there be fiue sacramentes more then the boke alloweth that there is a carnall presence in the Sacrament of the Lordes bodie and bloude that there is or ought to be a Sacrifice in the masse ye bring not one worde of proof Concernyng Ceremonies whiche you call traditions of the Apostles you saie in deede a little although to little purpose and yet so confusely and out of all good order that you seme rather to confounde then to instructe your simple reader for what an hochpotte is this in the middes of your Sacramentes and Sacramentalles to choppe in praiers for the deade and inuocation of sainctes whiche bée articles of doctrine and not Ceremoniall obseruations Againe when you haue rehersed by name diuers Ceremonies as oile and chrisme in Baptisme your maner of confirmation the signe of the Crosse and all other your Sacramentalls and Ceremonies you bryng in certain broken and vnperfecte sentences of Doctours whiche speake generally of Ceremonies vsed in the churche in their age and doe not shew that your Ceremonies were vsed then in suche maner as you vse them now which is a meere mockerie of your readers For wheras you doe comprehende thē all vnder the name of Traditions of the Apostles if you be a man of suche learning as you would seme to be I dare saie in your behalfe you will bee ashamed to come to triall of this poincte that

Basile affirmeth that it was a tradition of the Apostles that who so euer did not so he shoulde be deposed therfore wheras our reformatours doe but sprincle a little water in the foreheade of the partie baptized it may be quickly espied that thei follow not the primitiue churche The aunswere Our sauiour Christ commaundeth vs to Baptise in the name of the Father and of the Soonne and of the holie Ghoste whiche whether it bée by dippyng the bodie into the water or by powryng water vpon the bodie the misticall signification of washyng is sufficiently expressed and so longe the Baptisme is right as for the nōber of dippinges is nothyng materiall We read in the scriptures diuers formes of washing The Eunuche was Baptised by Philip goyng in naked into a Riuer or Brooke And so Baptised Ihon in Iordan Other that were Baptised in their houses it is moste like that water was powred on them as Cornelius and them that were with hym And the keper of the prison with his housholde Actes xvj And as for the Ceremonie of thrise dippyng although it was vsed of many to signifie the Trinitie yet was it not generall nor of any necessitie For in the fowerth Counsaile of Toledo it was determined that all was one whether a childe were Baptized with three dippynges or with one alone And yet it was there decreed vpon a good consideration that in Spaine thei should vse but one dippyng The woordes are these in the fowerth Counsaile Toletane and the fiueth Canone Ne tamen haereticis videamur consentire qui tertio mergum dum eorum morem seruamus cautum est ne in Hispaenia fiat baptismus nisi in vna mersione that is to saie Least we should seme to agree with heretikes whiche vse to dippe thrise while wee reteine their maner of baptisyng it is decreed that no Baptisme in Spaine bee ministered but with one onely dippyng In this decree of the Coūsaile twoo thynges especially are to bee noted Firste that the three dippynges was not alwaies and in all places obserued as a necessarie matter and therefore your argumente is fallen to the grounde Secondely that it is profitable to alter and chaunge suche Ceremoeies as are vsed of heretikes that wee seme not to agree with theim in any thyng in whiche it is lawful for vs to disagree And for this consideration doe we refuse to dip thrise because we would not seme to agrée with you whiche are heretikes although wee acknowledge that of it self it is a thyng indifferente to dippe twise or thrise or ones or not at al to dip but onely to poure on water in signe of that spirituall ablution whiche is represented by that Sacramente of Baptisme Wherefore you haue a verie quicke sight that can espie a knotte in a Rushe and of so small a gnat to make so great an Elephante as though all Christianitie stoode in thrise dippyng of a child in Baptisme whiche I haue proued not onely not to haue been alwaies obserued but also by decree of a Counsaill to haue been expressely forbidden Which Ceremonie although it bee noumbred emong the canons commonly called of the Apostles yet hath he a meane iudgement in antiquitie that can not descerne theim from Apostolike writynges But because you bryng in the Tradition of the Apostles you muste nedes giue me leaue to presse you with the same aucthoritie and to shewe that you your self obserue not the Traditions of the Apostles In the vj. Canon of the Apostles it is commaunded that no Bishoppe Prieste nor Deacon shall put awaie his wife vnder colour of religion and thei that doe so shall be excomunicate And in the ninthe and tenthe Canons it is decreed that whosoeuer is presente at the Communion and dooeth not communicate that he should bee excommunicate How these Canons of the Apostles if you will needes haue them so called be obserued in your Popishe Clergie and your priuate Masse what nede I to rehearse And yet you agree with the primitiue Churche in all thynges and we haue none agreaunce therewith at all The Papiste Thirde in the Primitiue churche they vsed Oyle and Chrisma in the ministratiō of diuers Sacramentes which christ hymselfe did ordaine and sainctifie the night before his passion as witnesseth S. Cypriane And his Apostles did commende the same vnto the Churche by their traditions as witnesseth sainct Basile and S. Augustine whiche these our reformatours will none of The aunswere In the Primitiue Churche there was not so many diuerse Sacramentes as you speake of but onely the Sacramente of Baptisme and of the bodie and bloode of christe and in neither of these was there any institution or vsage of oile chrisme And although in the later tyme ceremonies increased that oyle was vsed in baptisme yet was there not so many Sacramentes for Augustine saieth vnto Ianuaerius Epis. 118. Vnde Sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis ▪ societatem noui populi colligauit sicut est Baptismus Trinitatis nomine consecratus communicatio corporis Christi sanguinis ipsius si quid aliud in scripturis canonicis cōmendatur Wherfore saieth Augustine God hath bounde the societie of his newe people with Sacramentes in number fewest in obseruation easiest in significatiō most excellent as is baptisme consecrated in the name of the Trinitie the communion of the bodie and blood of Christe and if any thing els be commended in the Canonicall scriptures The same Augustine and Chrisostome also vpon the water and blood that issued out of Christes side do gather that the Sacramentes of the church flowed out of his side namely Baptisme and the Supper of the lord Aug. Hom. in Ioann 20. Chrysostom ad Neophytos Augustine also in the thirde booke de doctrina christiana Cap. 9. rehearseth but these twoo Sacramentes speakyng of those that are properly called Sacramentes for otherwise both he and other auncient writers extende the name of Sacrament to al ceremonies And yet Gregorie accompteth washyng of feete to be a Sacramente as Baptisme and the Supper whiche is no sacramente with you And as for the ceremonie of annointyng in baptisme it is as lawfull for vs to abrogate as for you to omitte the drinke of milke and Honie after baptisme other such ceremonies which you knowe were vsed as well as oyle and Chrisme But our Sauiour Christe the night before his Passion did ordeine and sanctifie Oyle and Chrisme for suche purposes I meruaile what Cipriane dare be so bolde to affirme it séeyng the Euangelistes make no mention thereof and here againe if you hadde noted the place of Cipriane wee might better haue considered of his aucthoritie Diuerse writinges are set forth in his name whiche were neuer any of his workes The Papiste Fowerth S. Basile saieth that all determiminations and instructions which are preached and kepte in the Primitiue churche of Christe we haue receiued theim partely of the scriptures and partly by the traditions of the Apostles whiche both hath

it is Prophesied in the xij Chapiter of sainct Ihons Reuelation And yet for fiftie or sixtie yere agone it had been no harde matter to haue shewed you diuers members of our Churche bothe in Englande in Bohemia as th' historie of the church declareth at large Also in Fraunce at Merindoll and about Lyōs but these you will saie agreed not with vs in all poinctes but I will aunswere you thei agréed in the cheifest poinctes necessary to eternall saluation For whatsoeuer we are able to shewe for our Churche I am sure you are neuer able to shewe your self for your churche that whiche you require vs to shewe namely a churche that hath continued from this tyme vpwarde vnto the Apostles that taught vniformely and in all poinctes the doctrine that the Popishe Churche nowe teacheth Whiche thyng when you haue performed I will doe the like for oure Churche In the meane time that whiche is a sufficiente rule to finde out the true Churche by the iudgement of Saincte Augustine I will declare vnto you In his booke the vnitate ecclesiae Capi. 2. Inter nos autem Donatistat quaestio est vbi sit ecclesia Quid ergo facturi sumus In verbis nostris eam quaesituri sumus an in verbis capitis sui domini nostri Iesu Christi Puto quod in illius potius verbis eam quaerere debemus qui veritas est optimè nouit corpus suum Betwene vs and the Donatistes saieth saincte Augustine the question is where the churche should bée What shall we doe then shall we seke her in our wordes or in the woordes of her heade our Lorde Iesus Christ I thinke that rather in his wordes we ought to seke her which is the truthe and beste knoweth his own bodie And in the. xvj chapiter of the same booke he writeth thus of the Donatistes Vtrum ipsi ecclesiam teneant non nisi diuinarū scripturarum canonicis libris ostendant That is whether thei haue the churche on their side let theim shewe none otherwise but by the Canonicall bookes of holy scriptures Many other suche testimonies are in S. Augustine by whiche it is plaine that he geueth this infallible rule to knowe the true churche to examine the doctrine therof onely by the scriptures But wheras you saie that Anabaptistes Libertines and Arians pretende the word of god and the primitiue Churche what meane you therby that we should forsake the worde of god the Primitiue churche by whiche all heretikes haue béen cōfuted what soeuer thei pretended For though heretikes pretende the scriptures yet onely by the scriptures thei are to be cōfuted though thei appeale to the iudgemente of the primitiue church yet by the primitiue church thei are condemned for heretikes I maie as well say that Arianes Libertines and Anabaptistes boste them selues to be the true Catholike Churche therefore wee must not allowe the true catholike churche It is pitie to see menne that would be coumpted wise and learned to reason so fondly and vnlearnedly For of all other reasons it is the vainest and feeblest shift that the Papistes vse to flie frō the scriptures to the aucthoritie of the Churche in confutation of heresies For there was neuer yet heresie did arise but there was as greate controuersie of the Churche as of the opinion for euery heretike boasteth as well of the Churche as of the scriptures but when all is dooen his bragges of bothe muste bee beaten doune onely by the scriptures But because you make so proude vauntes that you will so plainlie proue that our Churche hath none agreans with the primitiue churche of Christ in discourse of that controuersie with you I will sette for the bothe what is the Primitiue churche and how we agree therewith and I doubte not but that I shal bee able by the grace of God bothe to iustifie our cause againste your false accusations and also to ouerthrowe youre falshodde whiche you haue heaped vppe to ouerwhelme the truthe And as I haue confuted your sixe considerations which vnto you seme of greate importaunce so by Gods helpe I shall auoide all other youre calumniations in whiche with some subtiltie but more impudencie and moste of all impietie you goe aboute to intangle the consciences of suche as bee ignorante and vnlearned to withdrawe their obedience ▪ from the godly lawes of this realme whiche are established for the mainteinyng of Gods true Religion and the abolishyng of all Idolatrie and superstition The Papiste Argumentes gathered out of the Scriptures prouyng that this late reformed Englishe churche hath none agreans with the Primitiue churche of Christ. The aunswere The very title of your argumentes declareth of what force youre argumentes are Your reasons are tenne in noumber whiche if thei were all graūted to be true yet foloweth not this conclusion that our Churche hath no agreance with the Primitiue Churche of Christe excepte you would affirme that all the doctrine of the Primitiue Churche were comprehended in these tenne poinctes Again your owne Popishe Churche differeth in these tenne poinctes as muche from the Primitiue Churche as ours therefore by your owne Logike I will conclude that your Popish churche hath no agreance with the church of Christ. 1. For neither you haue all thinges common 2. neither dooe you sell your houses and landes to putte the price in common 3. Neither doe you make diuision to euery manne accordyng to his necessitie 4. Neither are all mēbers of your Churche so prouided for that none dooe begge 5. Neither doe you baptise onely in the name of Christe 6. Neither dooe you giue the holy ghost by laiyng on your handes 7. Neither dooe you restore theim to health whom you annoincte with oile beyng sicke 8. Neither dooe you make open confession of your synnes 9. Neither dooe you celebrate the Sacramente after supper 10. Neither dooe you abstaine from bloodde and strangled therefore by your owne reason you haue no agreance with the Primitiue Churche of Christe Or if you maie haue any agreance these differences notwithstanding why maie not we the same differences nothyng lettyng vs haue sufficient agremente therewith You see that either your argument is nothyng worthe or els you haue as little agreance with the Primatiue churche as we Your only refuge is this that it is not necessary for you to haue any agreance with the primitiue Churche And that is the opinion of all Papistes whiche is diligently to be noted that you disclaime of al title of the Primitiue Churche whiche you holde was but an infante and by addition of your doctrine and Ceremonies is growne to bee of womannes state As though Christ maried his Churche when she was vnder age and so the matrimonie was not ratified and consumated before the Pope had nourtured her in his schole vntill she came to yeres of discretion For it is as lawfull for me so to inferre vppon your allegorie as for you so to allegorise of her But that you maie the better vnderstande what

exhorteth them to breake it But suche as are not able to performe honestly that whiche thei haue vowed rashely we teach accordyng to the doctrine of sainct Paule that it is better for them repentyng of their rashe vowes to marie then to burne in concupiscens then to committe fornication and vncleanes And this we doe not without the consent of olde writers as partly I haue shewed and more coulde shewe if neede required The Papiste Seuenth in the primitiue churche Images of Christe his Crosse and of his sainctes were vsed as in Cęsarea was the Image of Christ sette vppe by the woman whiche Christe cured of the fluxe of blood as witnesseth Eusebius and Basilius magnus and the generall Counsell holden at Nice of three hundred and tenne Bishoppes doeth constantly affirme and vouche that the Image of Christe and of his Sanctes in the churche were of the tradition of the Apostles And saincte Gregorie Nyssen doeth write howe he did beholde the Image of Christes passion and that oftentymes not without teares and weapyng Chrisostome saieth that he that dooeth any iniurie or valiny to the Image of Caesar he doth cōmitte the same against Caesar hymselfe S. Beade writeth how sainct Aug. entered into this Realme with a Crosse of Siluer and an Image of Christe painted in a table in procession wise singyng the Letanie to whiche notwithstandyng what violence and dishonour hath been doen by our reformatours herein this Realme to the Image of our sauiour Christ and of his sainctes it is not vnknowen The Aunswere It is a proper Primitiue Churche whiche you alledge of the seconde Counsaile of Nice whiche was seuen hundred eightie and one yeres after Christe holden by a multitude of Idolatrous flatteryng and vnlearned Prelates whiche to feede the humor of that wicked Empresse Irene were gathered together not in the name of Christ but against Christ whose expresse commaundemente thei did impugne And with suche leude and vnsensible reasons and wrestynges of the scriptures that if a manne of purpose to mocke the Idolaters woud inuente argumentes to laugh at hee coulde not diuise more ridiculous matters God made manne after his owne Image ergo wee muste make Images God is meruailous in his sainctes ergo we must make Images Theodofius of Amorie reasoneth whatsoeuer is written is written for our learnyng ergo wee must haue Images to teache vs No manne lighteth a candell and putteth it vnder a Bushell ergo Images must bee sette on the Alters with a hundreth suche substanciall proofes And to make the matter mooste manifeste Theodorus bishop of Myre proueth that Images must be worshiped by his Archedeacons dreames and so dooeth other by dreames and miracles and at laste Tharasius Archebishoppe of Constantinople with the whole Synode concludeth that Angelles haue bodies and mennes soules also be bodily and therefore thei maie bee paincted Againste this Idolatrous vnlearned and blasphemous Counsaile Carolus Magnus wrote a booke whiche is extante in whiche he confuteth the grosse heresie of adoration of Images As for the primatiue churche of Christ regardyng the seconde commaundement of God did make no kinde of Images to bee had in any vse of religion but vtterly forbad them As for the Image of Christ whereof Eusebius speaketh if it were true was onely a monumente of the historie sette vp in the streate in remembraunce of the miracle not in the churche to bee had in veneration or worshipped Neither was there any Image receiued into the Churche for three hundreth yeres after Christe The Epistle of Epiphanius translated by saincte Hierome is a notable testimonie Cum venissem ad villam quae dicitur Anablatha vidissemque ibi praeteriens lucernam c. When I came to a village whiche is called Anablatha and sawe there as I passed by a candell burnyng and inquiryng what place it was and vnderstandyng that it was a Churche I entered in to praie and founde there a vaile or linnen clothe hangyng at the doore of the saied churche stained and painted and hauyng an Image as it were of Christ or of some saincte For I dooe not well remember whose Image it was Therefore when I sawe this thing that the Image of a man was hanged vp in the Churche contrary to the aucthoritie of the Scriptures I did rende it in péeces and gaue counsaile to the kepers of that place rather to wrappe it about some poore bodie that was deade to burie hym with all Contrariwise thei murmured and saied If he would néedes rende it it were reason he should giue vs an other vaile for it and so chaunge it Whiche thing when I heard I promised that I would giue theim one aad sende it shortlie There passed not long tyme but that I sought to sende theim a verie good vaile for it For I thought that one shoulde haue been sente me out of Cypres And nowe I haue sente suche a one as I could gette And I praie you to commaunde the Elders of that place to receiue that Vaile of this bearer whiche is sente by vs And to giue theim charge that hereafter in the Churche of Christe suche vailes bee not hanged vp whiche are contrary to our Religion This writeth Epiphanius to Ihon bishoppe of Hierusalem by whiche it is euidente what was thought of Images at that tyme when a painted vaile might not bée hanged before a Churche doore to keepe out the winde or for some suche purpose and not in any respect of religion or worshipping The same Epiphanius emong the heresies of Carpocrates rehearseth that he made priuilie the Image of Iesu Paule Homer and Pithagoras and worshipped them Also he inueigheth sharply against the Antidicomarians and Collyridians for vsyng and worshippyng the Image of Marie the Virgine As for your testimonies out of Gregorie Nyssene and Chrysostome serue nothyng to the purpose for Gregorie speaketh not of the historie of Christes passion as you vntruely report but of the oblation of Isaac by his father Abraham Conc. Nicen. 2. actione iiij But this picture was in some priuate place not in the Churche and place of worshippyng And Chrysostome in his saiyng concludeth not that therefore we must haue Images of GOD and of Christe in the Churche but he that doeth iniurie to any manne that is made after the Image of god or disobeieth a Magistrate which representeth the persone of god c. He doth iniurie to god For he that maketh any Image of God doeth God greate iniurie transformyng the glorie of the inuisible GOD into the shape of any corruptible creature Rom. j. But what Chrysostome and diuers other godlie fathers thought of the vse of Images in the churche is exdressed in the counsaile of Ephesus which condemned Images before the Counsaile of Nice whiche restored theim And the Counsaile Elibertinum fower hundreth yeres before that vnder Constantine the greate made this decree Capt. xxxvi Placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus depingatur That is It is thought