Rejoinder to Bristows Reply, Title page – Errata
A REIOYNDER to Bristows Replie in defence of Allens scroll of Articles and Booke of Purgatorie. Also the cauils of Nicholas Sander D. in Diuinitie about the Supper of our Lord, and the Apologie of the Church of England, touching the doctrine thereof, CONFVTED BY WILLIAM FVLKE, DOCTOR IN DIVINITIE, AND Master of Pembroke Hall in Cambridge.
Seene and allowed.
AT LONDON, Printed by H. Middleton for George Bishop. ANNO. 1581.
To the Christian Reader.
ALlen the Author of the Popish challenge (as it is now confessed) and of the Booke of Purgatorie, as he alwayes acknowledged, finding mine answere to both these treatises, so well grounded vponupon the authoritie of the holy Scriptures, and testimonies of the most ancient writers, that albeit he might quarell at many bie matters, yet he was not able to auoyd the substance of mine arguments, and answeres: determined not to aduenture his credite, in publishing any replie vnderunder his owne name, and therefore turned ouer the businesse to one Bristowe, whose impudence being approued in his Motiues, and demaundes, was thought more meete to take so desperate a cause in hand. Bristowe himselfe on the otherside, perceiuing that it was impossible for him to make any shewe of replie, that might satisfie any meane witte, if hee should followe me orderly and directly, from point to point, as I hauehave followed Allen, durst not once vndertake that lawfull course of replying, which I hauehave alwayes obserued in answering, but by confounding of many diuers matters together, hath sought to bring a great mist vponupon the cause, vnderunder which hee might rather hide then defende his master Allen, and he himselfe like a pretie man, nowe and then start out and giuegive a perilous blowe, and so retyre into his cloude againe. For this purpose it was not sufficient for him, leauing all order of replying, to take vponupon him the confutation of two books of myne, of most diuerse matters, in one of his, but that the confusion might bee greater, and the light of trueth appeare much lesser, he must defende two more of his owne. So that hauing nowe iumbled together no lesse then sixe treatises in one, two of Allens, two of mine, and two of his owne, he thinketh himselfe so well armed with darkenes and confusion, that if he cannot hauehave a conquest, yet he may be sure to hauehave a starting hole to hide himselfe in. And first he findeth great fault that his motiues and demaunds (which most men for the great follie shewed in thē dispised) were not first answered: dreming that my books should neuer hauehave beene put in print, but to make a shewe of answere to his motiues and demaunds. But how vainely he gesseth, mine answere printed, to those wodden workes of his, doth plainely discouer. Of like vanitie and more impudence it is, that hee affirmeth constantly, that I was faigne to set foorth those bookes without priuiledge (albeit I say the one was authorized) distinguishing betweene priuiledge and authoritie, wherein I know not what the peeuish quareller meaneth. For this I am sure, that both those bookes, had such approbation and license to be printed, as al bookes concerning religion ought to hauehave, by the Queenes iniunctions, which I call & count a sufficient authorizing. Concerning priuileging, I suppose Bristowe cauelleth, because he knoweth not what the name of a priuiledge signifieth, for which I will remit him to some lawyer to learne. But where I affirmed, that my booke was authorised two yeares before it was imprinted, he douteth whether he may beleeue my bare word, because I write in the same, We beleue that the Catholike Church hath no cheefe gouernour vponupon earth, but Christ, vntounto whom all power is giuen in heauen & in earth. But I pray thee Bristow, what doth this hinder thee to beleeue me vponupon my bare word? Thou demandest a question in the margent, What if the Church were in England onelyonly, or one were King of all Countries, sometime where it is? I might, according to Salomons aduise, answere thee according to thy folly, & deferre my resolution vntill either the Church be in England only: or that one were King of all Countries where it is. But lest thou shouldst thinke thy selfwise in thy folish question, I answere, that if either of both those cases should come to passe, which are both impossible: Christ should stil reteine his office and power that he hath in heauen and earth, and that one King of England, or of many coūtries, should hauehave no more authoritie ouer the Church, then the Queene of England now hath ouer that portion of the Church, that is in England, or ouer all those portions that are in other her seuerall dominions.
But whereas Bristow saith, my former booke commeth forth only by permissiō to make a shew of somewhat for a time, & if after it chaunce of some Papist to be dasht out of countenance, then the shame to be no mans but onelyonly Fulkes: I wish the gentle reader to consider two thinges. First, that he will charge no man with the shame of mine errors, if any he can proue, but me onelyonly, as in deede there is no reason that any man should beare the blame of my folly, but my selfe, & least of al the church of God. Secōdly that by quarelling at the want of priuiledge and authorizing of my writinges, he acknowledgeth this his owne booke of reply, to lacke neither priuiledge nor authoritie, so that if I not onelyonly dash it out of countenaunce, but also shewe it to be voyde of wisdome, learning and trueth, the shame shall not be priuate to Bristow alone, but cōmon to all the popish faction beyond the sea, & on this side the same, by whose cō mon consent it seemeth to be penned and set foorth. Bristows reply is conteined in 13. Chapters, to eueryevery of which, and to eueryevery part of them, as they are intitled by himselfe, I will answere in order, that they which liste to conferre my Reioynder with his Reply, may see I seeke not by confusion to couer any falshood, but by orderly proceeding to bring the trueth to light.
Faultes escaped. The first number signifieth the page, the last the number of the lines.
Page 14 line 9 for aid, lege, ende 15 36 Haeie l. Hovve 16 28 ap l. cap 24 l. 27 28 &c, read Apotactites Encratites &c. 33 23 mortuis l. mortuos 35 31 con 30 l. con 3 37 1 birth l. death 38 24 Constantine l. Constans 41 3 l. Papias 43 17 the l. their 9 sute l. state 45 l. 21 read, so I 46 14 ledging l. begging 55 31 erre, but: l. erre both, 65 10 & 16 l. Peter and Peter 71 30 euer l. euen 76 2 l. 2 Tim 3 80 8 l. consent in the truth 101 17 disputing l. disprouing 109 24 restored l. restrained 137 35 reade sufficiently satisfied 138 33 course l. cause 148 31 l in the blisse 151 16 if l. of 152 29 true l. tree 156 2. vvhot l. vvhotter 25 l. infarced 158 10 l. in vvhichwhich he 20 applied l. replied 174 26 l. peeces 175 Iam 3 l. Iohn 3 194 25 l. Hierom ad Euagrium 196 14 l. rashnes 203 36 authoritie l. austeritie 205 10 l. he hath & li. 35 instinct l anstant 209 10 sauour l. labour 229 29 function l. faction 230 3 l. not oppresse 242 23 as l. is. & li. 29 gra l. gent 263 38 impuration l. impanation 265 35 lake l. booke 281 28 inioyning l. enioying 282 1 l. Constātinus line 3 l. Melciades li. 5. l. de vita 285 19 sanctifieth l. saith 287 3 l. seeing 298 19 computatiō l. translation 299 2 novve l. not 301 25 teacheth l. toucheth 302 20 l. Midrash 309 6 l. conueniencie 311 2 harpe l. harde 321 3 there l. three 332 30 priests l. praises 338 35 l. vvhichwhich in such sense 350 5 but l. by 353 35 like by l. by and by 356 13 l. looke it by 357 29 l. Iupiter Corinthius, and li. 31 Xanthicus 358 9 chap l. point 361 38 accept l. excepting 352 24 l. but seeing 361 12 held l. geld 387 26 Sacraments l. Sacramentaries 388 7 that l. the 388 31 l. Mat Hom 11 402 15 l. priests and li. 29 as long 408 10 l. Seraphicall. li. 14 l. foreign 413 12 l. determinasset 431 13 l. foreign 437 21 protest l. protect 442 31 vvorke l. vvant 446 13 stranger l. strong 449 31 l. vvorke? In 32 l. mysteries: yet 450 34 l. Gennadius 456 3 nor l. or 460 36 l. of Terah 461 17 l. not to be 464 8 l. benedectione 472 25 l. put out as 473 11 l. a pledge 33 partly l. but Sander saith 477 16 yea l. vve 498 12 flesh l. fish 500 22 l. faithfully 506 4 l. may be 512 32 l. chapter being moued by 33 l. his spirituall 518 32 his l. this 528 put out, oftē 536 9 vve l. ye 556 18 l. 1500 years ago 557 29 l. sufficiently 558 8 l. should not 563 16 l figuratiue 568 19 l. tokens 572 9 l. as Angels 610 1 l. our 611 7 specially l. figuratiuely 634 20 l but in 639 23 put out vvhichwhich 651 6 l. Sedulius 2. & 12 corrupt l. count & 18 holy l. vnholy 667 24 l. times 669 24 they l. that 676 27 offences l. oftennes 678 9 l. Gennadius 682 13 to the earth l. on earth 678 17 eating l. entring 695 13 Ephes 3 l. Constantinople 698 3 after the bodie, put in these vvords, Members of Christ your mysterie is set on the table, you. li. 5 after subscribe put in these vvords, Thou hearest therefore the bodie of Christ and do est ansvvere amen 699 6 l. of a 708 1 once l. ours 713 17 or l. of & 21 dy l. by 717 26 apposeth l. opposeth 726 7 for Sander l. Ievvel & 8 after eaten, put in Sander 737 22 promised l. performed 741 27 alteri l. atteri & 30 halteri l atteri & 37 vvashing l. vvasting 754 34 l. at VVittenberg 16 death l. deitie 766 37 l. of bread 776 29 this l. these.
A REIOYNDER TO BRISTOWES REPLY IN DEFENCE OF ALLENS SCROLL OF ARTICLES AND BOOKE OF PVRGATORIE.
By W. F. D. in diuinitie.
The first Chapter.
I will shew briefely that Fulke confesseth, out of the true Church Bristowe.to be no saluation.
FVlke hath alwayes beleeued Fulke.since god gaue him knowledge of his trueth, & therefore freely confessed, that out of the true Church of Christ, there can be no saluation. But whereas Bristowe inferreth that it is openly practized in the Popish Church, to take in men by Baptisme first, and then by reconciliation to receiue them if any went out, or were cast out: thereby to insinuate, that the Popish Church is the true Church, it is an argument voyde of al consequens. For if the ceremoniall outward practise of baptisme & reconciliation, were able to proue the practizers to bee the true Church, not onelyonly the papistes, but all other sects of heretikes practizing the same, should be ye true Church. This is the first argument, and as good as the best he maketh, to proue the heresie of Popery to be the true Church of Christ.