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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

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

¶ 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 ¶ Imprinted at London by Ihon Kingston for William Iones and are to bee solde at the newe long shop at the West ende of Poules ¶ To the right honourable and vertuous Ladie the Ladie Margaret Strange YOur honourable and Godly request madame to haue this infamous and Popishe Apologie confuted maie bee a sufficient testimone bothe of your loyall affection towardes your prince countrie also of vnfeigned loue towardes God and his true religion For as the libell being sclanderous against our soueraigne and her lawes blasphemous against God his truthe might be a reioysyng to the obstinate rebellious and an offence to the weake and ignorant if the cloudes of calumniation and deceiptful reasonyng vsed therin were not driuē a waie with the blaste of some confutation so the falshod therof beyng opened and the crafte discouered by your L. procuremēt shal be a matter of gladnes to the godly of grief to the wicked of strenthenyng to the weake and of learnyng to the ignorant VVherby trueth beyng mainteined and errour cōfounded many men shal be profited God hymself shal be glorified And your L. for preferryng so many folde goodnes may be assured to receiue worthie thankes of men and plentifull reward of god But this especially wherin your L. ought chiefly to reioice is not to be omitted that as god hath iustified you in the merites of his sonne through faith cōceiued in your harte so he hath geuen you an occasion hereby of his holie name and religion to make opē profession in the world VVhē accordyng to the testimonie of the Apostle as a true and liuely beleif of the hart is necessarie for iustificatiō so a cleare open confession of the mouth is requisite to saluatiō So that this your L. requeste might seme in all poinctes most fortunat if it had not founde so meane an instrument as I am to accōplishe it For beside that I am inferiour to verie many of my brethren that are meate to take suche a matter in hād I haue been for these two yeres almost as it were sequestered both frō serious studie and plentie of such bokes as for such a purpose were most conuenient Notwithstāding esteming your L. motion as a prouocatiō sente of god to occupie my idle tyme to employe some parte of gods giftes to the profite of his Churche as my duetye bindeth me I thought good to shew my self rather vnable thē willing to satisfie your godly desire Not that the obiectiōs of the aduersarie were of suche weight but that thei might easely bee auoyded by many thousand christians whom God hath indued with meaner giftes of knowledge vnderstandyng then it hath pleased hym to bestowe vpon me but that I am priuie to myne owne imperfection whereby I am lesse apt to beautifie a matter with such copy eloquence as many other are I would wish that this argument might haue been handled Neuertheles accordyng to my bare and simple facultie I haue endeuoured to set forthe the truthe rather with substaunce of matter then with florishyng of woordes not caryng howe finely but howe plainly I might cause it to appere seyng it is no lesse charitable to teach the ignoraunt then it is commendable to please the learned And this labour I haue bestowed for the profite of others and not for the praise of my self For whiche cause also I thought it not beste to encomber the simple reader with many reasōs or authorities to proue one matter but to enstructe hym with a few and those pitthie of force to perswade Sauyng that in one questiō of iustification in multitude of testimonies I maie seme to be ouer tedious if the cause be not considered whiche prouoked me thereto For seyng the aduersaries without shame crie out that our doctrine of iustification is suche a straunge paradox as neuer was hearde of in the worlde before our tyme the same doctrine beeyng the chiefe foundation of true Religion I thought it expedient that the vnlearned were admonished what plētifull witnesses it hath of antiquitie as it hath moste manifest aucthoritie in the holie worde of god To conclude there were twoo other considerations that encouraged me to take vpon me this cōfutation One because this Popishe apologie discouereth no greate learnyng of the aucthor there is no greate connyng to bee required in hym that should make answere to it for that it hath presumed to thrust it self into the princes court it is not impertinēt that it should be confuted by one that is attēdant in the same Thus hauing doen my good will I moste humbly desire your L. to take it in good parte besechyng almightie God so to continue and encrease his giftes of vertue and godlines in your L. that you maie be blessed with true honour and prosperitie in this life and afterward rewarded with eternall ioye and felicitie Your L. to commaunde in the Lorde William Fulke An aunswere to a Popishe apologie ¶ An Apollogie of a Papiste confuted by W. F. THere was found in the court either cast of purpose or lost of negligence a certain small pamphlette conteinyng an Apollogie or aunswere of a Papiste to some frendes of his that perswaded hym to conforme hymself to the Religion now receiued in the realme by publike aucthoritie whiche when it came to my handes supposyng it might do some hurte emong them that are ignoraunte I thought good briefly to confute it But because the copie whiche was founde was vnskilfully written I had some diffultie to reade it in certaine places and sometymes I mighte plainely perceiue that the aucthours meanyng was chaunged by vntrue writyng So that the aucthour or his frendes maie haue some occasion to cauill at my publishing of the copie whiche was so muche corrupted In cōsideratiō wherof I would haue been verie glad to haue had the principall copie of the aucthours owne hande if I could haue knowen how to come by it But seyng I was out of hope of that I perused and restored the copie that I had as faithfully as I could desiryng the aucthour or his frendes that haue the originall if I haue erred in any woorde of any momente to lette me haue knowledge thereof and I will thereby reforme the apologie and alter myne answere thereto accordyngly The writyng had this title The Papiste Certaine considerations and causes mouyng me not to bee presente at nor to receiue neither vse the seruice of the newe booke otherwise called the Common boke of praiers The aunswere If the copie of your title as it came to my hande was not peruerted you shewe your self in your title to bee a very peruerse ▪ and froward persone that maie not vouchsafe to call the booke as it is commonly

theim whō he hath so called he hath iustified and whom soeuer he hath iustified he will glorifie eternally Roma viij And in this iustification whereby God receiueth vs into his fauour and pardonyng our sinnes imputeth rightousnes vnto vs there is no degrees for whē he doeth iustifie vs he maketh vs his children and so his children that wee are his heires and heires by adoption annexed with Christe his onely begotten soonne by nature Roma viij Wherefore althoughe faithe and good woorkes the one beyng the instrument to receiue the other beyng the fruites to shewe our iustificatiō maie ought to increase daiely in vs that are iustified Yet our iustification before GOD is not thereby increased who imputeth righteousnesse vnto vs for Christes sake alone and not for our owne worthines Wherby it is euidente how vnlike youre thirde kinde of iustification is to the iustification of God who iustifieth not the righteous but the vngodlie manne that beleueth in hym And as for the testimonie that you alledge out of the Apocalipse although it maie haue a true meanyng that he which is iuste maie bee made more iuste and he that is holie maie bee made more holie whiche is of the increase of vertues and not of iustification yet the beste interpretation accordyng to the Greke phrase is rather of continuance then increase and so it is beste translated he that is righteous lette hym be righteous still and he that is holie let hym be holie still Wherfore you se vpō how weake a foundation youre thirde kinde of iustification dooeth leane namely vpon a corrupte translation But admitte it bee so as you dooe take it there is greate difference betwene a iuste manne and a manne iustified For a iuste manne is he that is indued with the vertue of iustice whiche maie increase or diminishe in hym But a iustified manne is he whose synnes are forgiuen hym and he accoumpted rightous not for his owne worthinesse but for Christes sake therefore although the vertue of iustice which is a qualitie in hym may increase yet because in Goddes sight there is no respecte of his worthines his iustification can not increase therby For what can he be more then the soonne of GOD and inheritour with Christ of the kyngdome of heauen If you saie he maie haue greater reward that hath greater vertues I will not contende againste you so that this bee remēbred that his vertues are rewarded not as his merites but as Gods giftes for his promise sake So that a iuste or righteous man is he that exerciseth hymself in the kepyng of Goddes commaundementes so neare as God shall giue hym grace and the infirmitie of mannes corrupt nature will admitte But a iustified manne is he that hauyng no iustice or righteousnesse in hym before is accepted of God for iust his iniquities being pardoned and his sinnes couered And for them that be simple an example will make the matter plaine There are twoo menne standyng before a prince the one that hath not transgressed the princes lawes whiche maie be called a iuste manne The other that hath greuously offended and is pardoned of the prince whiche maie well bee termed a iustified manne But this difference there is to be noted in this example that before God none can bee iuste or righteous but he that is firste iustified neither can any manne be so iuste but that he offendeth in many thynges and hath neede of greate mercie Thus it is cleare how impertinētly the increase of faithe and good woorkes with tertes of Scripture belongyng thereto are of you drawne to iustification before god Wherefore by our affirmation that onely faithe iustifieth we neither denie the exercise and commoditie of christes Sacramentes nor yet the studie and practise of all good woorkes commaunded of God but rather established them when we teache that the Sacramentes are seales and confirmation of this faithe and good workes are the fruites of the same firste to the glorie of God secondly for the example af others and thirdly for assuraunce of our election to vs warde and increase of our rewarde before god And as for that whiche you alledge out of saincte Augustine whiche of all other writers is moste cleare of our iudgemente for election iustification and sainctification maketh nothyng in the worlde againste vs. For wee dooe not teache as I haue often saied that a bare faithe alone whiche is voide of good woorkes is sufficiente for our saluation but that a true liuely and fruitefull faithe onely dooeth iustifie vs before God that GOD maie haue all the glory of our saluation in Christ And that sanctification or good woorkes of necessitie must followe a iustified man whereby God maie bee glorified his neighbour profited and himself rewarded not of merite due to his woorkes but of mercie accordyng to Goddes promise And that whiche sainct Iames speaketh of faieth that it dooeth not iustifie alone he meaneth as he himselfe expoundeth of a deade faithe whiche is voide of good woorkes of an historicall faith that there is one god c. whiche the diuell beleueth not of a liuely faithe whiche worketh by charitie nor of a iustifiyng faithe whiche embraceth the mercie of God set forthe in his promises So that this saiyng of sainct Iames a man is not iustified by faithe onlie is all one with this a deade faith or an historicall faieth doth not iustifie whiche we doe alwaies affirme And whereas he speaketh of iustification by woorkes hee meaneth of argumentes proues and certeine signes to the worlde of iustification before God as it is manifest by his examples For Abraham was iustified before God by faith without respect of his workes as sainct Paule doth testifie when he beleued the promise and that the scripture saied his faithe was imputed to hym for rightousnes whiche was long before he offered his soonne Isaake but this his obedience was a triall and manifest testimonie of his iustification by faithe to all the worlde whereuppon as saincte Iames concludeth it was euident to al men how this scripture was fulfilled Abraham beleued God and it was imputed to hym for righteousnes Likewise the harlot Rahab as witnesseth the Apostle to the Hebrues the. 11. was iustified by faith when she beleued the worde of God concernyng the destruction of her Countrie and all them that did not ioigne theimselues to the people of god but she shewed the fruict of this faith when she enterteined and dismissed the spies that came to her house So that by this distinction of faithe and iustification sainct Iames agréeth with S. Paule whiche without it can neuer by reconciled For that confusion of faithe and workes which the papistes make to concurre in iustification can neuer make theim agree for sainct Paule doth flattly exclude workes from that office Wee determine saieth he that a man is iustified by faithe without the workes of the lawe Rom. 3. But this is the iudgement of both the Apostles that a liuely faithe alone doth iustifie The one