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cause_n	great_a	henry_n	king_n	2,616	5	3.9297	3	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

tromperie whereof how greate complaintes the Cleargie of Englande hath made you maie reade in Mathewe of Westminster in the liues of diuers kynges and namely of Henry the thirde and Edward the first One historie is notable that the Pope fente a Legate called Otto with a letter complainyng of the greate pouertie of the Churche of Rome whiche was the cause that she was compelled to pille and polle poore suters that sued to the Courte of Rome in remeadie whereof he demaunded of euery Cathedrall churche two prebendes and of euery Religious house so much as the portiō of two Mōkes or cloisterers came to by yere But the Cleargy would in no wise graunte it The same requeste was made in Fraunce but could not bee obteined Wherefore euery man maie see how maliciously you slander the prince whiche hath aucthoritie to take for necessarie affaires of the realme so longe as a competent liuyng remaine vnto the Ministers The Papiste Forth it is writtē of the Primitiue church that of suche goods which thei had in common ther was such equall diuision made by the handes of the Apostles that no one man of the beliuers did lacke or was forced of necessitie to begge But since the reformation of this Englishe church many especially of the Clergie which were before well able to liue are now brought vnto a very bare and beggerly life and estate The aunswere This diuision lasted not longe emong the Apostles at Hierusalem for saincte Paule from the Churches of the Gentiles receiued almose to supplie the necessitie of the poore sainctes at Hierusalem and by Peter Iames Ihon he was exhorted so to doe as you maie reade in the seconde to the Galathians and the second to the Corinth viij and. ix And as for your Cleargie if any of theim bee broughte to beggerie it is through their owne ignoraunce and frowardnesse whiche either will not forsake their heresies or are not able to minister in the Churche of Christ if any worthie menne bee neglected it is the faulte of some priuate persones and not of the whole Churche The Papiste Fiueth in the Primitiue church christes Apostles did baptise the beleuers onely in the name of Iesus Christe and not by expresse woordes of the Father the Sonne and the holy Ghoste the whiche forme of baptizyng vsed in the Primitiue churche these new reformatours vse not The aunswere That any of the Apostles Baptised onely in the name of Iesus Christe excludyng the name of the father and of the holy ghost it is a detestable sclaūder of the holy apostles Who as thei had an expresse commaundement of our sauiour Christe to baptise in the name of the blessed Trinitie the Father the Sonne and the holy Ghost so there is no doubt but thei did alwaies obserue it which is easily to be gathered out of the. xix chapiter of the Actes where certain disciples of Ephesus beyng vnorderly baptised by some preposterous disciples of Ihon aunswered thei knewe not whether there were an holy ghost or no sainct Paule then doeth demaunde into what thei were baptized as though he should saie if you had been rightly Baptized you could not haue been ignorante of the holy ghost but by their aunswere he perceiued that thei were baptised into the name of Ihon and not of Christe as though Ihon had béen the head of their religiō and not christ Then after S. Paule had declared that Ihons doctrine baptisme was to bee referred altogether to Iesu Christe thei were baptised into the name of Iesus Christe that is to acknowledge Iesus Christ to be the heade and aucthour of their Religion not that in the forme of their Baptisyng the name of the father of the holy ghost was excluded And so are all other places to be expounded where it is saied that any are baptised in the name of Iesus christ And in no place is it said that any manne was baptised onely in the name of Iesus Christ. Wherfore this cauillation as it vnproffitable for your purpose so is it slanderous and blasphemous against the Apostles The Papiste Sixte in the Primitiue Churche the Apostles Peter Ihon and their Successours did geue the holy Ghost vnto their beleuers that were before baptized by laiyng their handes vppon their heades whiche thinge our reformators of this our English churche doe refuse to doe by their deniall made of the Sacrament of Confirmation The Aunswere Although I wil not contende with you on what parte of mens bodies the Apostles laide their handes yet it is boldly affirmed of you that thei laide their handes on mens heades whiche you reade not in any place of the scripture but concernyng the substance of the matter the Apostles by the ceremony of imposition of handes conferred the holy ghost that is to saie the visible graces and giftes of the holy ghost as the gifte of tongues the gift of prophecie the gifte of healyng and suche like whiche giftes as they were temporall in the Churche to beutifie the ministery of the gospell in the firste publishing therof and nowe are ceased so the ceremony by whiche thei were conferred is rightly abrogated For now the ministers by laiyng on their handes can not giue those externall graces of the holie ghoste wherefore thei ought not to vse that Ceremonie An other imposition of handes was vsed by the Apostles on those that were Baptised beyng infantes which after thei came to yeres of discretion professed their faith before the Churche to whiche thei were Baptised and so were receiued onely by imposition of handes whiche was therefore called confirmation Not that it was a Sacramente or a signe of Gods fauour suppliyng that which wāted in baptisme but that it was a testimonie of the Churches allowing of those that were so Baptised and after learned the principles of their faithe And this Ceremonie we retaine in our churche not as a Sacramēte whiche is a visible signe of an inuisible grace betwene God and vs but as an externall approbation and receiuyng of the persone in suche sorte Baptised As for your Oile and Chrisme that you occupie in your Popishe confirmation hath none institution of Christe and therefore is no Sacramente The Papiste Seuenth the order and maner was of the Primitiue churche if any man was dangerously sicke to send for the Prieste to praie for hym and oinct hym with Oyle in the name of our Lorde God whiche the reformatours of this our Englishe churche doe refuse to doe by their deniall of the Sacramente of extreme vnction The aunswere In the primitiue Churche the Elders of the Churche had the gifte of healyng and therefore when any man was sicke thei vsed to sende for the Elders of the Churche who praied for hym and anointed hym with Oile in the name of the Lorde by whiche Ceremonie it pleased GOD to restore the partie to healthe as you maie read in the v. Chapiter of sainct Iames. And in the sixte of saincte Markes Gospell wee reade that the Apostles beyng sente

as scandalum acceptum but so geuen as scandalum datum of my parte And wher as it hath been often tymes obiected vnto me how that it is but a very small matter to sticke or staie at for to come to the Church and heare the saied seruice beyng set at libertie secretly and priuily to praie with my self whatsoeuer I shall thinke mete for he aunswere I doe reade in the Scriptures howe Eleazarus the Preest is in the same commended because he would not dissemble the eatyng of swynes fleshe wheras he might haue escaped the paynes of death therby Tertulliane writeth a booke in the praise of a Souldiar and entituleth his boke de corona militis because that Souldiar refused in natali die Seueri imperatoris to weare but a Garlande of flowers vpōn his heade because he should therin then haue followed the maner of the gentiles and heathen people And rather or he would do so small a mattet as to weare but a Garland of flowers he did suffer inprisonment and therfore is commended of so greate a clerke as Tertullian was Theodoritus in hys second booke of the historie Ecclesiastike in Cap. 24. doth note Leontius Bishoppe of Antioche of greate dissimulation for as much as he beyng present in the quire at Antioche and in the hearing of christian men there to sing Gloria patri filio c. and the Arians Gloria patri in filio c. Contrariwise he did there openly take nether partie but priuily at the ende of euery psalme did sing Gloria pari in saecula saeculorum Amen And so he mumbled it vp to hym selfe vt ab instantibus vix audiri posset whose example therfore beyng so manifest and so well admonished therof I purpose not to followe God willyng VVhen to dissemble with a mā I hold it no honestly to dissemble with my Prince it is the iuste deserte of perpetuall discredite and infamie but to dissemble with God it is most impietie from the whiche detestable sinne I am vtterly resolued by the word god spoken by the mouth of Helias saiyng Vsquequo claudicatis in duas partes How long will you halte or limpe on both sides And S. Ihon in his reuelation saieth Because thou arte neither whot nor colde therfore I shall beginne now to vomit and cast thee out of my mouth The premisses well waighed it cannot be iustly saied that I sticke at a trifling or small matter but a matter of greate importance and conscience moueth me therunto and forceth me that I shoulde not vnaduisedly without greate cause seperate my self from the vnity of the Churche neither to condēne the vniuersal church vnheard hauing no iust or weightie cause why I should so doe For I haue alwaies and doe thus waigh the matter with my selfe that the poinctes and matters of religion which this boke of seruice hath condemned or taken awaie ether thei were thought matters of smal importāce and did no harme but being rightly vnderstanded might haue doen good or els thei were to be taken for matters of impietie and intollerable to be borne withal In case thei were of the firste sorte whiche thei haue condemned and abolished Then in my iudgement they should haue been tolerated and borne withall for charities sake and for the continuance and encrease of vnitie betwixte vs and the vniuersall Church of christendom On the other side in case thei had been taken for matters intollerable and could in no wise haue been borne with all for their impietie as it hath been pretended then yet in my cōscience we ought to haue been better aduised then by our priuate condemnation of theim to haue shewed our selfe to condemne thereby al the whole vniuersall church of impietie vnheard which thinges the vniuersall church hath vsed from the Apostles time and doe to this daie As touching matters of right faieth and godly maners the churche of Christe beyng the spouse of Christ was neuer destitute of the holy ghost neither could nor woulde in all this tyme haue borne or dissembled any impietie like as S. Augustine writeth hereof The Church of God beyng placed and put among muche chaffe and many Cockles and wedes the same church doth suffer and beare with many thinges yet that notwithstandyng touchyng the thinges whiche are against faithe and against good life the Churche doth neither approue theim nor yet lette theim escape vnspoken against The aunswere In that you will not dissemble against your conscience if you doe not dissemble but speake as you thinke you are to bee commended but if your conscience as you saie is not yet perswaded you are by no meanes to bée excused for in this so cleare light of the Gospell you could not bee so blind if you did not obstinately close your iyes from receiuyng the Sunne beames into theim And whereas you thinke it not reason to departe from the vnitie of the churche nor to condemne the vniuersall Churche vnheard you stande vpon a false grounde as you dooe alwaies that the Popishe Churche is that vniuersall Churche but that you shall neuer be able to proue For was the Popishe churche at any tyme or is it nowe vniuersalle But the Romishe churche you will saie is alwaies vniuersall though it haue neuer so many enemies But I can shewe you by saincte Augustines iudgemente that the vniuersall Churche maie bee without the Romishe churche For writyng to Casulane Epi. 86. he hath these woordes speakyng of one that defended the Ceremonies custome of the Romishe churche against the whole catholike Churche Quod vtinam sic quaereret aut sic affirmaret vt toto terrarum orbe diffusam exceptis Romanis adhuc paucis occidentalibus apertissimè nō blasphemaret ecclesiam that is to saie whiche thyng I would he did seeke in suche maner or so affirme that he did not moste manifestly thereby blaspheme the churche dispersed through out the whole worlde excepte the Romanes and a fewe other Westerne Churches Doe you not here see that when the Romishe churche with a fewe other that agréed with her are exempted the vniuersall churche of Christe still remaineth by sainct Augustines iudgemente and that if the Romishe Churche departe from the whole Catholike Churche the Romishe Churche is a Schismatike as it is at this daie and hath been a long time euen since Antichriste sette vp his seate there and made a generall departyng from the faith of Christ which sainct Paule prophesieth should come to passe ij Thessal ij All the whiche tyme though there were but few that continued in true faithe and honouryng of God yet those fewe wheresoeuer thei were scattered in all the worlde wer the true catholike Churche of Christ and were alwaies ioigned together in Christe their heade by vnitie of true religion And whereas you saie your Churche is vnhearde I maruaile what you meane for what can the Pope or any of her proctours saie in her defence but it hath been hearde and confuted by the scriptures Whiche thing hath caused the most part

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