William Fulke (1538-1589)

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Biography of William Fulke:

William Fulke D.D. (1538–1589), a notable puritan divine, was born in London as the son of Christopher Fulke, a prosperous citizen. Historically, it’s believed he attended St. Paul’s School. During his tenure there, he notably competed against Edmund Campion, and was bested in the competition for a distinguished silver pen prize offered to city schools.

In 1555, Fulke embarked on his academic journey at St. John’s College, Cambridge. He successfully achieved his B.A. in January 1557–8 and furthered his academic credentials with an M.A. in 1563. Guided by his father’s wishes, he initially pursued a legal career at Clifford’s Inn. However, after a six-year stint, he found himself increasingly disenchanted with legal studies. This prompted a return to Cambridge, where he passionately delved into mathematics, languages, and theology. He had already penned a few minor works on astronomical subjects (see below).

Despite his academic pivot, which was met with his father’s disapproval, Fulke’s 1564 fellowship election at the college provided him with a semblance of financial independence. This newfound freedom allowed him to intensively study the scriptures and oriental languages, areas that were somewhat underappreciated at Cambridge during that era (Strype, Annals, ii. i. 154). By 1565, he had ascended to the position of principal lecturer of his college. In the ensuing years, he was appointed as a preacher and Hebrew lecturer, and by 1568, he had secured his B.D. degree.

Fulke’s association with Thomas Cartwright (1535–1603), a leading puritan figure at Cambridge, became a significant aspect of his academic and religious journey. He actively engaged in the ‘vestiarian’ controversy, a fervent debate surrounding the religious significance of the surplice. His influential sermons and personal advocacy led many students to reject the surplice, causing significant unrest within the university. The escalating situation compelled the chancellor, Cecil, to intervene. As a consequence of this controversy, Fulke faced expulsion from the college.

However, the unwavering support from the puritan community ensured Fulke’s swift reinstatement in 1566–1567. Around this period, he was embroiled in another controversy, this time concerning allegations of endorsing an incestuous marriage. This led him to voluntarily resign his fellowship. Yet, after a hearing with Bishop Cox of Ely, he was acquitted of the charges and reinstated in 1569 (Strype, Parker, i. 556).

Despite these challenges, Fulke’s reputation remained largely unscathed. In fact, he came close to being elected as the master of the college, a position of significant prestige. Leicester, a staunch supporter of the puritan cause, subsequently appointed Fulke as his chaplain. He also secured for Fulke two prominent livings in Essex and Suffolk (Rymer, Fœdera, xv. 728). With Leicester’s influence, Fulke received his D.D. degree in 1572.

Throughout the 1570s and 1580s, Fulke remained at the forefront of theological discussions. He was an ardent defender of Protestantism and frequently challenged the doctrines of the Roman Catholic Church. His writings, while known for their sharp and sometimes abrasive tone, were also recognized for their scholarly depth and clarity.

Fulke’s life came to an end on 28 Aug. 1589. He was interred in Dennington, where a monument, commissioned by Dr. Thomas Wright, stands in his honor. Fulke had two marriages in his lifetime and left behind a legacy that included two sons and four daughters. His generosity is also remembered through a silver-gilt cup that he bequeathed to his college, a token that remains with the society to this day.

 

Fulke’s works are: 1. ‘An Almanack and Prognostication,’ licensed by the Stationers’ Company 1560. 2. ‘Antiprognosticon contra inutiles astrologorum prædictiones,’ London, 1560, 8vo. Translated into English by G. Painter, London, 1560, 12mo. 3. ‘A Goodly Gallerye, with a most pleasant prospect into the garden of naturall contemplation, to behold the naturall causes of all kynde of Meteors,’ London, 1563, 12mo. ‘Dedicated by William Fulce to Lord Robert Dudley.’ 4. ‘Οὐρανομαχία, hoc est, astrologorum ludus,’ London, 1571, 1572, 1573, 4to, an astronomical game after the manner of chess. Dedicated to William Lord Burghley, chancellor of the university. 5. ‘A Confutation of a Popishe and sclanderous Libelle,’ London, 1571, 1573, 1574, 8vo. 6. ‘A Sermon preached at Hampton Court, 12 Nov. 1570, wherein is plainly prooved Babilon to be Rome, both by Scriptures and Doctors,’ London, 1572, 1579, 16mo. 7. ‘A comfortable Sermon of Faith. Preached at St. Botulphes, wythout Aldersgate in London, the xv. of February, 1573,’ London, 1573, 12mo. 8. ‘In Sacram Divi Johannis Apocalypsim prælectiones,’ London, 1573, 4to. 9. ‘Two Treatises written against the Papistes,’ London, 1577, 8vo. 10. ‘A Sermon preached on Sondaye, being the 17th of March, anno 1577, at S. Alphage’s Church within Cripplegate in London,’ London, 1577, 12mo. 11. ‘Metromachia, sive Ludus Geometricus,’ London, 4to. n.d. and 1578. 12. ‘Gulielmi Fulconis Angli ad epistolam Stanislai Hosii Varmiensis episcopi de expresso Dei verbo Responsio,’ London, 1578, 12mo. 13. ‘Ad Thomæ Stapletoni Responsio,’ London, 1579, 8vo. 14. ‘D. Heskins, D. Sanders, and M. Rastel, accounted (among their faction) three pillers, and Archpatriarches of the Popish Synagogue (utter enemies to the truth of Christes Gospel and all that syncerely profess the same), overthrowne and detected of their severell blasphemous heresies,’ London, 1579, 8vo. 15. ‘Stapletonii fortalitium expugnatum,’ London, 1580, 12mo. Translated with this title: ‘T. Stapleton and Martiall (two Popish Heretikes) confuted,’ London, 1580, 12mo. 16. ‘A Sermon at the Tower on John xvii. 17,’ London, 1580, 8vo; 1581, 16mo. 17. ‘A Godly and learned Sermon, preached before an honourable auditorie, the 26th day of Februarie, 1580’ (anon.), London, 1580, 16mo. On 2 Sam. xxiv. 1. 18. ‘Conferentia cum pontificiis in castro Wisbicensi, 4 Oct. 1580,’ London, 1580, 8vo. 19. ‘A Retentive to stay good Christians in the true faith and religion, against the motives of Rich. Bristow,’ London, 1580; reprinted, Cambridge, 1848, 8vo. 20. ‘A Rejoynder to Bristow’s Replie,’ London, 1581, 8vo. 21. ‘A Sermon preached upon Sunday, being the twelfth of March, anno 1581, within the Tower of London: In the hearing of such obstinate Papistes as then were prisoners there,’ London, 1581, 12mo. 22. ‘A briefe Confutation of a Popish Discourse,’ by John Howlet (was written by Robert Persons, S.J.), London, 1581, 4to. 23. ‘Two Conferences with Edmund Campion in the Tower, 23 and 27 Sept. 1581, London, 1583, 4to. 24. ‘A Defense of the sincere and true Translations of the holie Scriptures into the English tong,’ London, 1583, 8vo; 1617, 1633, fol. 25. ‘De successione ecclesiastica, contra Thomæ Stapletoni librum,’ London, 1584, 8vo. 26. ‘A brief and plain Declaration, containing the desires of all those Ministers who seek Discipline and Reformation of the Church of England,’ 1584. This work was written by Fulke, although the name of Dudley Fenner appears upon the title-page. 27. Recommendatory epistle prefixed to John Stockwood’s translation of Serranus’s ‘Commentary upon Ecclesiastes,’ 1585. 28. ‘An Apologie of the Professors of the Gospel in Fraunce.’ 29. ‘A Confutation of a Treatise made by William Allen in defence of the usurped power of Popish Priesthood,’ Cambridge, 1586, 8vo. 30. ‘The Text of the New Testament of Jesus Christ, translated out of the vulgar Latine by the Papists of the traiterous Seminarie at Rhemes. With a Confutation of all such Arguments, Glosses, and Annotations as contein manifest impietie, of heresie, treason and slander against the Catholike Church of God,’ London, 1589, fol. Dedicated to Queen Elizabeth. 31. ‘Answer of Drs. William Fulke and John Still to certain propositions of one Shales on the authority of the Fathers,’ manuscript in State Paper Office. 32. ‘Notes upon Antoninus’s “Itinerary.”’

[Wren’s MS. Lives of the Masters of Pembroke Hall; Strype’s Annals, Life of Parker as quoted; Fuller’s Church History, v. 79; Cooper’s Athenæ Cantabr. ii. 57–61.]