speake All is done still as it was in the Primitiue Church with the selfe same authoritie and with the same affection and discretion if the Iudges doe not swarue from the Churches Lawes 43. Succession Motiue 22. Article 8. Consequently in the next Demaund I say that the true Church must be descended by lineall and continuall Succession from the Apostles and that our Church is so descended and that the Protestantes Church is not so descended About this Fulke doth many wayes contradict himselfe as I will shewe in the next Chapter because he can not tell what to say vnto it Yet to helpe him as much as may be and as I doe vse euery where to frame his arguments to his purpose and to bring them into some order He may say two things first that they may haue the true Church although they haue not Succession secondly that we may lacke the true Church although we haue succession To the first he may referre these words of his owne vnto D. Allen Ar. 26. You are neuer able to proue that any suche orderly Succession according to persons and places was promised to the Church that we should shewe you the performance thereof in our Church Whether that can not be proued my first Demaund here will shew which declareth that S. Augustine hath already proued out of the Scriptures for vs that the Churche should beginne at Hierusalem and from thence grow ouer all Nations continually to the worldes ende as also with our eyes we sée that vnto this our time it hath done And euen the place which you goe about to answere proueth it playnly Continuall Succession of persons in the ministerie I say with D. Allen euen vntill Christes comming agayne Ephe. 4. Christus ascendens c. Christ ascending gaue giftes to men some to be Apostles some Euangelistes some Prophets some Pastors and Teachers to the completing of the holy for the worke of ministerie for the building of the body of Christ Donec occurramus omnes c. Vntill we meete all in the vnitie of faith and of the knowledge of the Sonne of God in a perfect man in the measure of the age plenitudinis Christi of the fulnesse of Christ that is Ephe. 1. of his Church He sayth so expresly vntill the finishing of the Church But that you would not sée you thought better to cauill and say The offices of the Apostles Euangelistes and Prophetes were not appoynted to continue alwayes in the Churche but for a time vntill the Gospell had taken roote in the world Why doe you not say the like of the other two Pastors and Teachers if they at the least were appointed to continue alwayes you sée a Succession of Persons And how can Saint Paules saying be otherwise verifyed vnlesse some of those fiue shoulde alwayes continue if not all as the wordes doe rather import For you séeme to deceyue your selfe by thinking that none are Apostles but the twelue none Euangelistes but the foure none Prophetes but the foretellers of things to come Whereas in déede all the Successors of Saint Peter are Apostles as I noted in the .28 Demaund and also whosoeuer else be the first conuerters of any Nation and all the expounders of the Euangelistes and Prophetes are Euangelistes and Prophets which you will not denie if you haue any skill in vnderstanding the Scriptures No difference being betwéene these offices in the beginning and nowe but onely that then they were giuen by miracle and now by order As touching the second you graunt our Church to haue such continuall Succession and inferre therevpon Ergo it is not the true Church here Cap. 2. Pag. 5. because the true Church should at some time or other be driuen out of sight Wherevnto I haue answered Cap. 8. Pag. 144. shewing that you doe fouly abuse the Scripture to that false conclusion and namely that the time of the Churches flying into the wildernesse is not yet come Againe you argue If it be sufficient Ar. 27. or any thing worth to rehearse the names of them that haue orderly succeeded in all ages in the Bishops Sees in an outward face of the Church the Greeke Churche is able to name as many as the Latine Church and in as orderly succession What of that but onely this that they therfore may better claime the Churche then you And yet in trueth these Hereticall and Schismaticall Gréekes can no more shew Succession then you For your false Bishops are now in the Sées of C. Pole of B. Bonner of B. Therlebie c. and yet I trowe you will not thereby claime Succession So these later Gréekes haue not Succession but from them onely who beganne this Separation of theirs and their heresies about the H. Ghostes procéeding c. For in Saint Gregories time whiche is ynough they were in vnitie Nam de Constantinopolitana Ecclesia Greg. li. 7. Epist 63. quis eam dubitet Sedi Apostolicae esse subiectam c. For as touching the Churche of Constantinople saieth he who can doubt that it is subiect to the See Apostolike which thing both our most clement Lord the Emperour and our brother Eusebius Bishop of the same Citie doe dayly professe 44. Apostolike Church Motiue 23. Next vnto this I say that it is we not the Protestants which beleue the Apostolike church because we beleue the Romane church which hath the See of the two most glorious Apostles S. Peter S. Paul which was ment by those Fathers who in their Coūcell added to the article of the créede the word Apostolike therby to specify the better the Catholike Church against such heretikes as durst challenge to themselues the Catholike Church but had no colour to challenge the Romane Church namely that Bishop of Rome which sat in the Apostles chaire that is which orderly and canonically succéeded the Apostles For otherwise the Donatistes and some others we know had their mocke bishop at Rome in a corner whom they sent thither out of other countries to lurke there for a stale to their simple people which thing among others might cause the Fathers in their exposition of the Créede to say rather the Apostolike Church then the Romane Church Ar. 96. Vnto this Fulke hath two shiftes First he saith You are neuer able to answere the arguments that are brought to proue that Peter was neuer Bishop at Rome And then where is al your bragges of Apostolike Sea and succession c Sée here cap. 2. pag. 3. how he confesseth that S. Augustine and many other of the Fathers did likewise alleadge against Heretikes the succession of that Apostolike Sée And therfore consider to whom and for whom it is that now he saith And then where is all your bragges c I would not desire a better cause to discredite quite these absurd Protestantes then that they deny S. Peter to haue béen euer at Rome For who knoweth not that all the auncient writers are against them therein
the writinges of the Apostles haue taught vs according to the foresayd rules in so much that wee compt it not at all Catholike whatsoeuer shall appeare contrarie to the rules appointed You are a great reader of the Doctors I sée Whosoeuer made that Homilie he tooke those wordes out of that brief Instruction which in the first Tome of the Councels foloweth the Epistle of Pope Celestinus to the Bishops of Fraunce concerning the Semipelagians which Bishops I thinke to be the Authors of the same Instruction They take it and so they say out of the determinations of those Bishops of Rome in whose time Pelagius and Celestius beganne their Heresie that is P. Innocentius and P. Zozimus and out of certein Aphrican Councels approued by those Popes And after 8. or 9. such Canons or articles they make an end saying As for certaine more suttle points we are not bound to resolue vpon them We thinke all that sufficeth enough which the writinges of the See Apostolike haue taught vs according to the foresayde rules or Canons in no wise thinking it Catholike that shal appeare to be contrarie praefixis sententijs to the resolutions set here before Againe in Gen. Hom. 58. Thou seest into what great absurditie they fal qui diuinae Scripturae canonem sequi nolunt Which will not follow the Canon of Holy Scripture but permit all to their owne cogitations Hée answereth the Heretikes which said that our Lord tooke not true flesh Then saith Chrysostome he neither was crucified nor dyed nor was buried nor rose agayne Into such absurditie they fall because they will not followe the playne line of Scripture but their owne imaginations of putatiue flesh such as was in the Apparitions of the old Testament What is this for onely Scripture But if we be further vrged we will alleage that which he saith In Euang. Ioan. Hom. 58. He that vseth not the holy Scripture but climbeth another way id est non cōcessa via that is by a way not allowed is a Theefe O Christian spirite if you be vrged you will call S. Chrysostome a Theefe by his owne saying for vsing Tradition As though he vseth not Scripture which vseth Tradition or that Scripture doth not warrant Tradition as 2. The. 2. The thing which S. Chrysostome there speaketh of is this that Antichrist and those pseudochristes Iudas Galileus Theudas and such others also heretikes Schismatikes as Luther Caluine c. cannot shew any commission out of Scripture But Christ and his Apostles with the other Catholike Pastors that succede them come into their cure by good warrant of Scripture These therfore are true Pastors the other are théeues We may be as bould with Chrysostome as he sayd he would be with Paule himselfe in 2. ad Tim. Hom. 2. Plus aliquid dicam I will say somewhat more we must not be ruled by Paule himselfe if he speake any thing that is his owne and any thing that is humane but we must obey the Apostle when he carieth Christ speaking in him And when is that when he speaketh all only by Scripture Will you not obey him then when he sayth Ego enim accepi a domino For I receiued it of our Lordes mouth 1. Cor. 1◠Sée in what a proper sense you vse Chrysostoms words These are the foure places One other you haue elsewhere saying Chrysostome vpon Luke cap. 16. saith Ar. 12. Chrys cō 3. de Lazaro that ignorance of the Scriptures hath bred heresies and brought in corrupt life yea it hath turned all things vpsidedowne By which it appeareth by what means he would haue heresies kept away namely by knowledge of the Scriptures And who would not the same It is therfore our dayly studie and we sée our selues and shewe others thereby the abomination of your Heresies and how you would face them out with a carde of tenne But what maketh this for Onely Scripture to be of authoritie As S. Chrysostome so in like maner S. Leo is of your side you say against vs and against him selfe For where D. Allen alleaged this saying of his Pur. 387. Leo Ser. 2. de ieiunio Pentecost It is not to be doubted but whatsoeuer is in the Church by generall custome of deuotion kept and reteined it came out of the Apostles tradition and doctrine of the Holy Ghost You answere that the saying of Leo the great may be backed with the writing of Leo the great Epist 10. They fall into this folly which when they be hindred by some obscuritie to know the truth haue not recourse to the words of the Prophets nor to the writings of the Apostles nor to the authorities of the Gospell but to them selues In these wordes Leo as Great as you would haue him maketh the Scriptures and not Customes or Traditions the rule of trueth So you gather of those words as also in another place That the Church should ouerthrow heresies Ar. 14. by the word of God onely Leo the first Bishop of Rome in his Epist 10. ad Flauianum contra Eutichen playnely confesseth He doth not saye that all truthes are expressed in the Scriptures though that be whereof he there intreateth to witte the Incarnation of Christ Mary when a trueth is expressed in the Scriptures recourse muste be had to the Scriptures So he sayth but he sayth not to the Scriptures onely yea in the very same tenth Epistle he blameth Eutiches the Heretike much more for not hauing recourse neither so muche as to our common Creede whiche is not Scripture you wotte well but a Tradition Ar. 15. Of the same iudgement you say was not Leo onely but the whole Councell of Constantinople the sixt Actione 18. confessing that the Heretikes and Schismatikes growe so fast because they were not beaten downe by preaching of the Gospel and authoritie of the Scriptures I confesse the same howbeit the Councell doth not But what is that for Onely Scripture yea the place is playne for the other side I maruell you could not espie as much euen by the piece that you alleage althogh you saw not the whole circumstance Béeing truely translated this it is If al men had simply and without calliditie from the beginning receiued the Gospels preaching and bene content with the Apostles institutions the matters verily had bene well a fyne and neither the authors of the heresies nor the fautors of the Priests had bene put to the paines of conflictes Who would rest here as you do and not imagine somewhat to follow with a but necessary to be séene Sed quia Satanas c. But because the diuell not resting raiseth vp his squires therfore Christ also in time conuenient hath raised vp his warriers against them to wit the Generall Councels that to this time haue ben holden by the dilligence of the Emperours and the Popes being Sixe in number So expresly they auouch the authoritie of the Councels and you alleage them for Only Scripture wheras also in the words that
exauditions partely of curinges are done in so much that the bodies of Geruasius and Protasius Martyrs which laye hidden so many yeares they were Martyred in the Apostles time were reuealed as if they will aske they may heare of many vnto Ambrose and that at the same bodyes one that had bene many yeares blynde very well knowen in the Citie of Millayne receiued his eyes and eye sight Or because such a man had a dreame and such a man in Spirite heard a voyce that he should not enter into the side of Donatus or that he should goe out from the side of Donatus Where hee addeth of these miracles and visions saying Whatsoeuer suche thinges are done in the Catholike Church therefore they are to be allowed because they are done in the Catholike Church otherwise not be they done in Donates side or in Luthers or in Caluines Non ideo ipsa manifestatur Catholica quia haec in ea siunt But not therby is the Catholik church made manifest because these things are done in her You translate it that she is not proued therby as though S. Augustine said that also true allowed Miracles visions wherby in the Scripture also it selfe we sée Christ him self and so many other things purposely proued lacke weight and fashion of iust probation Whereas in deede he saith no more of theÌ„ then he saith of Scripture which is obscure not that it wanteth authoritie to proue the Church but that it doth not make the Church manifest requiring therfore the Donatistes to bring such Scripture as needeth no interpreter Sicut non eget interprete Which we alleage saith he out of so many most manifest places for the Church beginning at Hierusalem and thence growing on continually ouer al Nations euen till Domesday Such Scriptures do make the Church manifest but so do not obscure Scriptures vntill the interpretation be allowed Neither Miracles and visions vntill they be allowed Now the Donatistes would none of the Catholike Church in their time but both we and you confesse it And therefore when we alleage the Miracles done in it you haue not to except agaynst vs by this place of S. Augustine And that againe because we also do apeale with him to such the same Scriptures for manifest triall of the Church so that my vâ—ry first demaund is therof though we vse also other probations to shew that Scripture and all is for vs and nothing for you As he also doth where he saith to the Manichees vpoÌ„ the same matter Aug. coÌ„ ep Fund ca. 4. In Catholicae Ecclesiae c. Many things there be which in the Catholike Churches lappe most worthily do keepe me There keepeth me Consensio Consent of peoples and Nations There keepeth me Authoritas Authoritie by Myracles begon nourished by Hope by Charitie encreased by Antiquitie made firme and sure There keepeth me Successio Sacerdotum Succession of Priestes from the very See of Peter the Apostle to whom our Lord after his Resurrection committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finally Iohn 21. ipsum Catholicae nomen the very name Catholike which not without cause among so many Heresies this Churche alone hath obteined Ista ergo tot c. These then so many so great most deare bonds of Christian calling do wel keepe the man that beleueth in the Catholike Church although as yet he vnderstand not the truth which he beleeueth To which place of S. Augustine you pretend to answere saying vnto vs All this you will say maketh exceding much for vs Ar. 69.70 yea but heare that which followeth Apud vos autem c. But with you Manichées and Protestantes where there is none of these to allure me and keepe me sola personat veritatis pollicitatio there ringeth onely a promising of trueth Then to your purpose as you think quae quideÌ„ si tam manifesta moÌ„stratur c. Which trueth if it be shewed so manifest that it can not come in doubt is to be preferred I graunt before all those things by which I am holden in the Catholike Church And what of this By this you may playnly see quoth you that though Consent and vniuersalitie Antiquitie Succession and the name Catholike be good confirmation when they are ioyned with the truth yet when a truth is seuered from them it is more to be regarded then they all As though S. Augustine graunted that the trueth might be seuered from them Where he playnly saith also moste sincere wisdome syncerissimam sapientiam that is truth and vnderstanding of it without all corruption to be in the said Catholike Church though the Heretikes will not beléeue so muche but thinke that the Catholikes are grosse heades and blind folowers of mens commaundements But them selues though destitute of all that should moue any man to be of their side yet to haue the truth most manifestly and without all doubt For that cause S. Augustine ioyneth with them in that booke and answereth their foundations as I do yours in this booke shewing that all this glorious talking of trueth is but winde of vayne words One such place more you alleage twise to the same purpose Ar. 14. Pur. 203. De pastoribus cap. 14. To a strayshepe seeking the Church what say you Syr Donatist Partis Donati est Ecclesia The peece of Donatus hath the Church Reade me that out of the Scriptures out of the Shepeheards voyce For out of them do I recite Ecclesiam toto orbe diffusam The Church which is not any mans piece but beginning at HierusaleÌ„ spreadeth ouer al the world Sed illi codices tradiderunt But thou sayst such men trayterously deliuered the holy bookes to Dioclesians ministers and suche men offered incense to the Idols such a one and such a one Quid ad me de illo de illo What is that to me of such a one such a one quia nec de illis vocem pastoris annuntias For it is thy selfe that accusest them But tell me the Shepheards voyce if that voyce accuse one I beleeue it alijs non credo other accusers I do not beleeue Sed acta proferes But thou wilt bring foorth Court rolles wherein their crimes are registred Acta profero And I also bring foorth Court rolles wherein the same mens innocencie is registred Credamus tuis crede tu meis Shall we beleeue thine beleeue thou mine also Non credo tuis noli credere meis I do not beleeue thine and I geue thee leaue also not to beleeue mine Auferantur chartae humanae sonent voces diuinae Let mens Court papers be remoued and let Gods sayings be rehearsed Ede mihi vnam Scripturam pro parte Donati Geue me one place of Scripture for the piece of Donatus or of Luther or of Caluine or of any other broken piece Audi innumerabiles pro orbe terrarum But for the Church of the whole world I am ready to rehearse innumerable
can doubt but this present plague and thraldome of the Gréekes is fallen vpon them and the like or worse to fall vpon the like for their departing from the Church of Rome as it was foretolde them full often though you counte it false and vnreasonable so to say And why Pur. 396. because the Affricanes were plagued and subuerted for other sinnes So substantiall are your reasons As if you would say Ten Tribes were not subuerted for their Schisme because the two Tribes were subuerted for other sinnes 29. Traditions Motiue 9. The 29. Demaund mentioneth that the Apostles left to the Church not Onely Scripture as Fulke would proue by the Scriptures and Fathers here cap. 8. pag. 100. to 110. and cap. 9. pag. 171. to 183. which all I haue aunswered but also vnwritten Traditions wherof no one is against vs and many of them so directly against the Protestants that although he cōfesse them as for exāple the memorie of the dead in the Canon of the Masse to haue the most approued Fathers testimonie to be Traditions Apostolike here cap. 3. pag. 15. to 20. yet he is fayne to denie that eyther they or any Traditions at al be of the Apostle ca. 7. pa. 80. to 89. So as neuer did the Catholikes I say in this Demaund but onely Heretikes Pur. 383.409.412 But against this I find that he alleageth a saying of S. Irene as though by his iudgement we rather be Valentinian Heretikes who with the Fathers here cap. 3. 7. pag. 19. 84. besides Scripture do holde with Tradition of vnwritten verities And Lord how he croweth against D. Allen for alleaging the same saying against the Protestantes vpon their denying of the Machabées not considering that by S. Irenée there they no more be Heretikes who will haue Tradition then they who wil haue Scripture Iren. li. 3. ca. 2.3 S. Irenée him selfe as all Catholikes will haue both But those old Heretikes would in effect saith he haue neither Neque Scripturis iam neque Traditioni consentire c. They would yeeld neither to the Scriptures nor to Tradition For whē they be confuted out of the Scriptures they turne to accuse the Scriptures thē selues as though they be corrupted nor be not Canonicall and that they be ambiguous and that out of them can not be found the sincere trueth by such as know not the Tradition because that was not deliuered by writings but a certayne mingle mangle and the sincere truth by word of mouth Well then saith the Catholike let vs hardly try by Tradition What do they then they say that the Apostles either them selues knew not all things or that they taught their Successors of one sort in open place and these mens Patriarches in secret of another sort Cum autem ad eam iterum Traditionem c. And when againe to that Tradition which is from the Apostles which is conserued in the Churches by Successions of the Priestes we prouoke those Heretikes who are aduersaries to Tradition as the former were to Scripture they will say that they beeing wyser then not onely the Priestes but also the Apostles haue found the sincere truth Aduersus tales certamen nobis est O dilectissime Against suche we haue to fight O my dearest who as slipery as snakes seeke on euery side to flye What way shall we then take with them Traditionem Apostolorum in toto mundo manifestatam in Ecclesia adest perspicere omnibus qui vera velint audire He that list to heare lyes may séeke to these Heretikes and the secrete Tradition which they pretend But all that will heare the truth may in the Church see the Apostles Tradition whiche was published in the whole world Et habemus annumerare And we can reherse them who were of the Apostles ordeined Bishops in the Churches and their Successors euen vnto vs. Who taught nor knew no such thing as these men dote vpon For if the Apostles had knowen straunge mysteries which they taught the perfect Seorsim latenter ab reliquis apart from the rest and priuilie no doubt they would haue committed them specially to those to whom they committed also the Churches And then because it is to long he saith to rehearse al Successions he reckoneth the Successors of S. Peter and Paule in the greatest and auncientest and knowen to all men in the Romaine Church Whose Tradition which she hath from the Apostles comming euen vnto vs by Successions of Bishops we reporting confundimus omnes eos do confound all Heretikes and Schismatikes Et est plenissima haec ostensio And this is a most full demonstration that it is al one quickening faith which from the Apostles is kept in the Church till now and deliuered in trueth Loe now Syr who hath such yll grace to alleage the Doctors against him selfe For who denieth here cap. 9. pag. 165. the authoritie of suche Scriptures as are Canonized by the Church which himselfe confesseth to be the true Church Who also refuseth the Tradition and saith I say not by those Heretikes pretended but euen of the Apostolike Churches euen of the Romaine Church and not now onely but then also when your selfe do graunt that it was the true Church As for vs we reiect neither the Churches Scriptures nor the Churches Tradition but answere all that you detort to maynteine your Heresies and restore it to the right meaning 30 Their owne Doctors Motiue 16. That the Apostles and all men and things that be of them are against our Protestantes and in no poynt with them against vs it is many wayes shewed by the aforesaid Besides all these I note in the next Demaund also their owne masters and felowes namely Luther and Caluine to haue condemned them Such leaders hath our miserable Countrey chosen to followe forsaking the sure guydance of Gods Church in which our Forefathers together with the Catholikes of all other Countries so many ages before prospered in earth and atchiued to heauen 31.32.33 Vniuersalitie Antiquitie and Consent In thrée Demaundes following I do shewe that the rules of Vniuersalitie Antiquitie and Consent taught by Vincentius Lirinensis and the other Fathers doe make for vs and against the Protestantes Which is so playne that Fulke is faine to refuse those rules abusing a saying of S. Augustines as it were for Onely Scripture against them here cap. 7. pag. 80. and cap. 9. pag. 180. Motiue 10.11.28 Arti. 15.26 34. Authoritie The Protestantes finding the Primitiue Church whiche they dare not denie but it was the true Church here cap. 2. to be in many poyntes so playnly against them that they must confesse it them selues as here cap. 3. do hold that the true Church may erre vniuersally and also did erre cap. 3.4 And therefore make their exception against it also cap. 7. pa. 89. And that with pretence of Scripture to warrant their so doing cap. 8. pag. 117. vnto which I haue fully answered Herevpon in my 34. Dem. I affirme
a fourefolde offer is made vnto him ¶ Chapter 8. To shew his vanitie in his forsaid rigorous exacting of playne Scriptures and great promises to bring playne Scripture conferring place with place so euidently All the Scriptures that he alleageth are examined and answered The first part Concerning the question of Onely Scripture The second part Concerning the question of the Church 1. Indefinitely Whether the whole Church may erre Whether she may be diuorced Whether she it is that should prepare the way to Antichrist Whether she be alwayes a base companie Whether it be alwayes inuisible yea or so much as then when Antichrist commeth 2. Namely of their Church and of ours Certaine places cōferred diligently together concerning the Defection and Antichrist The third part Concerning the question of Purgatorie 1. Ab authoritate Scripturae negatiuè that is by the Scriptures authoritie negatiuely 2. Ab authoritate Scripturae affirmitiuè First about certaine foundations of Purgatorie and prayer for the dead The distinction of veniall and mortall sinne Whether after sinne remitted paine may remaine Whether Purgatorie follow thereupon Whether in Christ the workes of one may helpe another His cōmon argument of the omnisufficiencie of Christs passiō It is omnisufficient ergo it worketh alwayes to the full It is omnisufficient ergo nothing worketh with it Secondly directly of Purgatorie it selfe prayer for the dead Whether all the elect goe straight to Heauen Afore Christes comming Or at the least since Christes comming Whether the Iudgement may stand with Purgatorie Whether faith hope and Gods will The fourth part Concerning all other questions that he mentioneth About Good workes 1. In generall Whether they do iustifie Whether we haue Freewill 2. In speciall Of prayer Prayer to Saintes Of Fasting About the Sacramentes 1. In generall Whether they be but two Whether they do confer grace 2. In speciall Baptisme the necessitie and effect of it Eucharist Real presence Transubstantiation Mariage of Votaries Of Bishops Priests and Deacons ¶ Chapter 9. To defend that the Doctors as they be confessed to be ours in very many pointes so they be ours in all pointes and the Protestantes in no point All the Doctors sayings that he alleageth are examined and answered The first part Of his Doctors generally 1. His chalenging wordes 2. A generall answer to his challenge declaring that we neede not to answer his Doctors particularly 3. I ioyne with him neuerthelesse particularly The second part Of his Doctors particularly First whether they expound any Scripture against vs. 1. About Antichrist and Babylon 2. About Onely faith 3. About Purgatorie Touching Scripture expounded against it Touching Scriptures for it Whether they say no Scripture to make for it Of certaine perticular textes Secondly whether they geue any other kinde of testimonie against vs. 1. About the Bookes of Machabees Whether somewhat also of other controuersed Scriptures specially 2. About Onely Scripture Where of S. Augustine threefoldly alleaged 3. About certaine Traditions 4. About the Mariage of Votaries 5. About the Real presence And Transubstantiation 6. About the Sacrament of penance Absolution Temporall debt remaining after Absolution Satisfaction Pardons 7. Of Purgatorie Of the Canonicall Memento of oblations and of Sacrifice for the dead practised by the Church Of particular Doctors VVhether S. Augustine doubted of Purgatorie Or denied it Other Doctors about praying for the dead Whether it be onely for Veniall sinnes 8. Of Limbus patrum ¶ Chapter 10. That notwithstanding al which he hath said against D. Allens Articles in his first booke beeing of that matter or also in his other of Purgatorie Euery one of my 51. Demaundes and therefore also euery one of my Motiues likewise euery one of those Articles stādeth in his force euery one I say and much more all of thē to make any man to be a Catholike and not a Protestant 1 Collatio Carthaginensis touching the Church of the Scriptures 2 Building of the Church amid persecution 3 Going out of the Church 4 Rising after the beginning of the Church 5 Cōtradicted of the Church 6 This name Catholikes 7 This name Heretikes 8 This name Protestantes 9 Cōuersion of heathē Natiōs 11 Our Britannie 10.12 Miracles Visions 13.15 Honor of Crosses and Saintes 14.16 Vertue of Crosses and Saintes 17 Exorcismes 18 Destroying of Idolatrie 19 Kings and Emperours 20 In all persecutions 21 Churches 22 Seruice 23 Apish imitation 24 Priesthood and Sacrifice 25 Monkes 26 Fathers 27 Councels 28 See Apostolike 29 Traditions 30 Their owne Doctors 31 Vniuersalitie 32 Antiquitie 33 Consent 34 Authoritie 35 Vnitie 36 Owners and kepers of the Scriptures 37 Stoare house of all truth 38 Old Heresies 39 In old Heretikes Onely 40 They neuer afore now 41 Studying al truth 42 Vnsent 43 Succession 44 Apostolike Church 45 Chaunging 46 Our Auncetors saued theirs damned 47 Communion of Saintes 48 By their fruites 49 All enimies 50 Sure to continue 51 Apostasie ¶ Chapter 11. What grosse contradictions Fulke is fayne to vtter against him selfe while he struggleth against Gods Church and the Doctrine thereof ¶ Chapter 12. A Nosegay of certayne strange flowers piked out of Fulke that they which delight in such a Gardiner may see his handyworke ¶ The .13 Chapter or Conclusion That in his two writings against D. Allen there is yet stuffe ynough to make another Booke as bigge as this to the further discredite of his partie
doe erre by their authoritie and the authoritie of their Successors after them to this time no greater authoritie in the meane time clearely ruling ouer the case to the contrarie parte but rather the more it is scanned the more continully it appeareth that their part is still to bée followed and the contrarie parte still to be condemned and accursed ¶ The fourth Chapter That he chargeth the saide Primitiue true Church with sundrie errors wherewith he neither doth nor will nor can charge vs. HEre I haue to present him with an other reason why he shoulde graunt vnto vs the true Churche rather then to the olde Fathers for so muche as he will confesse vs to bée frée from diuers errors that he chargeth them withall most of them also being so great and so grosse that none of the errors that he imputeth to vs can be thought comparable by the iudgement of any man that is any whitte indifferent and not altogether blinded with an huge beame of partialitie And let the Reader lay this to the last Chapter before and conferre all diligently together That he confesseth I say that there may bée a Companie which erreth not onely some principall members but also the whole bodye of it and which erreth obstinately and moreouer whiche erreth the grossest errors that can bée and them in no small number and yet the same companie maye bée the true Churche and in déede also hath bene the true Churche so that no péece of this nor all this together will serue him him I saye to proue our companie not to bée the true Churche And then afterwarde let it bée considered what better or what other stuffe he hath to proue the same and if he haue any suche eyther better or other then this refuse a Gods name to bée of our Churche and séeke after hym thy saluation where else thou canst finde it Well then to come to those other errors that were as he sayth the Primitiue Churches and are not ours and to beginne at the toppe Ar. 35. D. Allen requireth the Protestantes to declare when the true Church decayed To this I answere saith Fulke First Euen in the Apostles time there arose manye heresies whiche did not a little trouble the Churche Secondlye But immediately after the Apostles time while the Fathers of the Churche were earnestly occupied in resisting of horrible heresies by the crafte of Satan some errors and abuses crepte into the true Churche of Christ which at the first because they were small and men occupyed in greater matters were eyther not espyed or not regarded And howe declareth he this Iustinus Martyr was in this error that the Angells lusted after women and therefore were turned into diuells What more Irenaeus affirmeth that our Sauiour Christ lyued here .50 yeares And what more Also both he and Papias the Disciple of S. Iohn helde this error that Christ shoulde raigne a thousande yeares after the Resurrection here in fleshe And what of all this Whereby it is manifest seeyng these auncient Fathers and pillers of the Church were thus stained with errors that the Church in their time could not be free from the same Againe It seemeth also that the Churche in Iustinus his time was in some error about Second mariages and diuorcementes After all whiche he concludeth in the end And so it is euident that the true Church decayed immediatly after the Apostles time Where the diligent Reader marketh that he vseth decaying and erring indifferently one for the other As for that which he sayeth there of abuses and corruptions entered into the Church of Christ as a preparatiue to the Religion of the Papistes it belonged to the last Chapter and therefore I noted it there Supra pag. And so much of the Apostles time and also of the time immediatly after the Apostles Let vs procéede and come downe lower Cyprians time was such a time saith he as Cyprian and all the Byshops of Africa decreed in Councell Pur. 287. that those which were Baptized by heretikes shoulde be Baptized againe And therefore it was no such time but that he and all his fellowes might and did erre in some opinions contrarie to the trueth of Gods worde And lower agayne Vnder the Emperours Ar. 15. Constantius Constans and Valence the true Churche was greatly infected with the heresie of Arius what time also Liberius Byshop of Rome was infected with the same heresie Straight after that time did Sainct Hierome florishe whom amongest others in the seconde Chapter he confessed to bée a member of the true Churche And him he chargeth not onely Supra pag. as I alleaged in the last Chapter that he was almost fallen into the heresie of Tertullian in condemning Second mariages Pur. 419. Ar. 46. But also thus in an other place Consider what perilous assertions these be that the Lambe is euery where and that the Martyrs are euerye where this is to destroye the humanitie of Christ and to geue diuinitie vnto the Martyrs I doubte not but Sainct Ieronym if he had quietly considered these absurdities He lacked but such a monitor woulde haue reuoked them as erroneous and hereticall but whyle he rather followed affection then iudgement you may see howe he was deceaued At the same time was the thirde Councell of Carthage and Sainct Augustine one of the Byshops thereof Ar. 89. It he chargeth thus The Councell of Carthage the third Cap. 23. determined that all prayers at the Altar should be directed onely to the Father and not to the Sonne or the holy Ghost Whether this be an error to define That it is vnlawfull to pray to God the Sonne and God the holy Ghost let euery man iudge And to put more weight to this his accusation he addeth But you will except that this was a prouinciall Synode and not a Generall Councell But I answere you it hath the authoritie of a generall Councell because it was confirmed in the sixte generall Councell holden at Constantinople in Trullo But of all others most insolently he insulteth and triumpheth against the auncient Church for ministring the blessed Sacramēt to Infants Ar. 87. I will proue vnto you saith he that the Church of Rome hath falsly interpreted diuers sentences of Scripture and therfore by that which she hath done it can not be doubted but that she may do it One then for example S. Augustine was in this error that he thought Infants must receiue the sacrament of the body and bloud of Christ vnder payne of damnation and was deceiued by false interpretation of this Scripture Except ye eate the flesh of the Sonne of man drinke his bloud c. Ioh. 6. This error and false interpretation he affimeth to be common to all the Westerne Church and to Pope Innocent him selfe Contra duas Epist Pelag. ad Bonifacium li. 2. cap. 4. contra Iulianum li. 1. cap. 2. Againe in an other place where D. Allen admonished his Reader saying Pose M.
them that receiue them You quote for this also 1. Cor. 10. but you haue no such thing there And touching your argument it holdeth aswell against the working of Christes passion For how should that worke of his geue grace if faith be requisite in vs Is not this a witty demaund trowe you I haue aboue alleaged manifest Scripture Cap. eodē pag. that Christ washeth vs both by his bloud and also by baptisme Those are the instrumentes which his mercy Tit. 3. vseth in this worke As for our faith all other actions they are not instrumentes they are not workers they are onely dispositions though necessarie dispositions as the drines of the wood is a disposition but it is the fire that worketh True it is and the Scripture saith it that by beléeuing and by other good actions we worke our owne saluation Philip. 2. as by way of meriting but it saith not that we worke the effect of any Sacrament as our regeneration when we are baptized our Corroboration whē we are confirmed our cibation when we are housled though our faith and other vertues be necessary therein that by our indisposition we do not put obicem Christes passion as it did both merite and worke all so to our déedes it giueth vertue to merite to the Sacraments it geueth vertue to worke Thus the Scripture teacheth and thus the Catholike Church beléeueth what soeuer you meane by your Church Pur. 241. when being told by D. Allen that the bloud of Christ maketh mens works meritorious you tell him agayne that the Church of Christ abhorreth that blasphemy By al which is reuealed your manyfold ignorance in that you say Pu. 35.155 The meane on Gods behalfe by which we are made partakers of the fruites of Christes passion and so grafted into his body is his holy spirit of promise which is the earnest and assurance of our inheritance who worketh in vs faith as the onely meane by which the righteousnes of Christ is applyed vnto vs. Ephe. 1. And as for the Sacramentes which you seeme to make the onely condites of Gods mercy we are taught in the holy Scriptures that they are the Seales of Gods promises giuen for the confirmation of our faith as was Circumcision to Abraham when he was iustified before through faith Rom. 4. Here are diuers poyntes of Caluinisme boldly affirmed two places of Scripture quoted for them but how falsely and fondly I shall easily declare S. Paule Rom. 4. declareth that it was a seale or cōfirmation on Gods part that also the vncircūcised shall be iustified by faith because with Abraham béeing so iustified Gen. 15. he entred afterwarde Gen. 17. such a bargayne As we may likewise say Mat. 16. that it was a Seale that we are blessed by cōfessing Thou art Christ the sonne of the liuing God because S. Peter being for the same confession blessed had also the keyes of heauen geuen him in reward And as this would serue vs well if they which haue the keies after Peter should say that none are blessed but they so the other serued well when they which were Circumcised in flesh after Abraham did say that none were iustified but they Is this to say that all men are iustified before they come to the Sacramentes and that all Sacramentes be Seales of such a matter yea or so much as that all Iewes were iustified before they came to Circumcision and that Circumcision it selfe was to them a Seale of such a matter This is your euident Scripture this is your necessary concluding vpon it Goodly geare forsooth that for it we must leaue the Catholike Church and her guyde the holy Ghost and go to schole to Caluine Other poyntes of your ignorance are about the Holy spirite of promise You saye it is the meane to make vs partakers of the frutes of Christes passion Item the meane to graffe vs into his body Item that it worketh in vs faith By all which you declare that you know not what the Spirite of promise is and that you are no conferrer of Scriptures together how muche soeuer you bragge thereof Varietie of matter bréedeth prolixitie against my wil though of euery one I say neuer so litle which I beséech the gentle Reader to consider Otherwise in this matter I might lay together so many Scriptures as would fill the most gréedy that is Briefly Christ the day he ascēded as often afore both he The Spirite of promise Sac. of Confirmation and S. Iohn Baptist and the Prophetes namely Ioel said And I sende the promise of my Father vpon you Luc. 24. And he commaunded them not to returne home into Galilée but to exspect in Ierusalem his fathers promise which you haue hard quoth he of my mouth for Iohn baptized with water but you shall be baptized with the holy Ghost not many dayes hence to wit the tenth day off béeing Whitsonday They had faith afore and they were baptized afore and therefore graffed into his body afore though not fully baptized not fully graffed and yet they were to receiue this spirite this promise as being not the meane c. but the very greatest fruite of Christes passion the complement of baptisme the full ingraffing into his body which is his church yea the very inheritance it selfe For the inheritance is the Fathers promise Rom. 4. and so in Genesis and in all the Olde Testament And this spirite is as you heare the Fathers promise called therefore of S. Paule the earnest of our inheritance because it is the full first fruites thereof And therefore so farre as the Gospell goeth so farre alwayes goeth this spirite together with it to the Iewes Act. 2. to the Samaritanes Act. 8. to the Gentiles Act. 10. As to this day in the Catholike Church where the same Gospell continueth it is still giuen to all the baptized by imposition of the Bishoppes handes Marke it well it quite ouerthroweth your new inuented Gospell wherein after faith and after baptisme you giue not this spirite euen also your owne place to the Ephesians Cap. 1. condemneth you for there it is said to the Ephesians that first they heard the word of trueth the Gospell of their saluation then that they beleeued in Christ and then after beleeuing you were sealed with the holy spirite of promise which is the earnest of our inheritance If this be not playne ynough conferre Acts. 19. where the very storie of it is reported concerning twelue Ephesians who were baptized with Iohns Baptisme afore S. Paule came vnto them and then were taught by S. Paule that they must beleeue in Iesus Which when they heard they were baptized by some minister of S. Paules in the name of our Lord Iesus Et cum imposuisset c. And after that Paule him selfe laying his hands ouer them the holy spirite came vpon them By this litle the Reader may iudge who findeth out in déede the meaning of Scripture by plaine conference of other Scriptures who
of faith in time of Heresie and also of communion in time of Schisme S. Hierome was readie to be ruled by the B. of Rome and that all others by his iudgement and expositiō of Scripture must likewise do in so muche that he saith further to Damasus in the same Epistle Whosoeuer gathereth not with thee he scattereth hoc est that is to say Qui Christi non est Leo Epist 89. ad Epis vien proui Antichristi est Whoso is not Christes he is Antichristes because as S. Leo the great saith Petrum in consortium indiuiduae vnitatis assumpsit Christus Christ tooke Peter into the participation of vndiuided vnitie so that it should be all one to be Peters and to be Christes to be in vnitie with Peter and his Successor and to be in vnitie with Christ One more expositor yet you alleage saying Pur. 320. Which of your Prelates will folow Ambrose in his Commentary vpon the Apocalypse where he interpreteth the whore of Babylon to be the citie of Rome I will recite his wordes for you Amdro in Apoc. 17. This whore doth betoken in some places Rome in speciall quae tunc ecclesiam Dei persequebatur which then in S. Iohns time did persecute the Church of God In some places in generall the citie of the Diuell that is to say the whole bodie of the Reprobate Is not this now a perilous point with our Prelates so to touch the citie of Rome in S. Iohns time which did persecute the Church of Rome that is the Clargie and other Christians of Rome But of the Church of Rome the vndoubted Ambrose saith if you remember Ambro. de Sacramen lib. 3. ca. 1. In all thinges I couet to folow the Romane Church so protesting because he had occasion there to defende a certaine custome of his owne Church at Millaine which the Romane Church had not cuius typum in omnibus sequimur et formam whose paterne and samplar we follw in all thinges which notwithstanding he there declareth that other Churches may vpon good cause haue some ceremonie that the Church of Rome hath not Likewise he calleth Peter primum and fundamentum the first and the foundation in the very same place where say you he affirmeth Pur. 320. Ambro. de Inc. d. c. 4.5 that Peter is not the foūdation So faithfully you deale with your Reader He doth there excellently cōfute by Peters confession the Heresies that were against Christes Diuinitie Incarnation While other mens opinions were in rehearsing Peter though alwaies most forward held his peace But when he once heard Vos autē now what do your selues say of me statim loci non immemor sui Primatum egit Immediately being not vnmindefull of his place he exercised the Primacie The Primacie of confession pardie not of worldly honor the Primacie of faith non ordinis not of worldly degree And beneath Faith is the foundation of the Church Non enim de carne Petri sed de fide dictum est For it was not said of Peters flesh but of his faith Mat. 16. that the gates of death shal not preuaile against it his confession ouercommeth hel Al which we say in the same maner Heretikes and other ministers of the diuel may preuaile against the flesh of a Pope but his faith but his confession aswell in the articles that be now in controuersie as in those at that time will stand when they shall all be sunke downe into their due place The rest of the Popes Supremacie Ar. 36.37 Pur. 287.373.374 And here by the waye because the place is most conuenient and because it is sone done to answer vnto that you say Ireneus Polycrates Dionysius Alexandrinus Cyprianus the Councell of Africa and Socrates the Historiographer did preach or write against the Popes authoritie when it first began to aduance it selfe in Victor Cornelius Stephanus Anastasius Innocētius Zozimus Bonifacius and Celestinus I say first that all those Popes were of the true Church by your owne confession here cap. 2. and therefore you are contrarie to your selfe in making other Popes to be Antichrist for claiming suche authoritie as these did Secondly that all those writers did communicate with those Popes And therefore your Schismaticall separation hath no helpe of them Thirdly that no one of them wrot against the Popes authoritie as you pretend What did they then of Ireneus Polycrates and Dionysius touching S. Victor and of Cyprianus touching S. Stephanus I report the trueth here ca. 10. in the 28. demaund Cyp. ep 55 68. seu li. 1. Ep. 3.4 The same S. Cyprian doth exhort S. Cornelius to be as stout in not loosing certaine Africane heretikes vnder the degrée of Bishops as their owne Bishop had bene in binding them He also noteth in S. Stephanus some litle negligence but much more wilfull obreption in those two lapsed Bishops of Spaine Basilides and Martialis who had cōcealed from him the truth that in their supplication they should haue expressed which because they did not he sayth wel that their restitution by the Pope could not stand them in stéede against their former deposition by the Bishops of their owne prouince This which so plainely maketh for the Popes authoritie you are so blinde to bring against it As concerning the Councels of Africa Milenis the question betwene them those other fiue Popes was not about the matters of the vniuersal Church as for example matters of the faith quoties fidei ratio ventilatur for such matters they also them selues did referre to the Apostolike iudgement of those Popes antiquae scilicet regulae et traditionis formam secuti quam toto semper ab orbe mecum nostis esse seruatam Apud Aug Epi. 94.93 Innocē ad Con. Cart. Milenit Aug. e. 106. Con. Iul. li. 1. cap. 2. De pec ori con Pelag. cap. 8. following the forme of the old tradition and Canon which saith Pope Innocentius vnto them in those Epistles which S. Augustin being one of them doth often commend most highly as very answerable to the Sea Apostolike you as well as I do know to haue bene kept alwaies of all the world but about matters of perticuler persons as Appeales of Bishops And that question also was not about the Popes authoritie therin but what order the Nicene Councel which first was confirmed and always afterward most exactly obserued of S. Peters Sée as Municipall lawes are of good kings had taken therein And of the inferior Cleargie there was no such question but they should holde them selues quiet with the iudgement of theyr owne prouince if not of their owne Bishop without appealing further according to Con. Aphric cap. 92. which you alleage and according to Concil Sardicen Can. 17. which is alleaged Concil Carthag 6· cap. 6. 7. But that Bishops might so appeale the Popes auouched both by the old continual custome Con. Cart. 6. ca. 2. wherof no man can denie but there
peace with Christian charitie And much more do Prouincial Councelles yeeld to the general sine vllis ambagibus without any more adoe and much more againe particulare Doctors And yet you with your swelling of sacrilegious pride with your stubbernes of arrogant Ventositie with your contentiousnes of peuish enuy will not yeeld neyther to Prouinciall nor to general Councel neyther after their confirmation and receauing so much more desperat then those Donatistes of whom he speaketh as they had one Doctor to wit S. Cyprian plainly of their opinion and you haue nere a one and yet will neither yéeld to all the Councels together but against them all come in with your ambages and aske But where is their Scripture as here cap. 7. pag. 89. thinking that you haue a witty deuise for this your tergiuersation when you say Pur. 430. The Councelles that are receiued are therefore receiued because they decreed truely and not the truth receiued because it was decreed in Councels Else why is the determination of the Nicene Councell which is but one beleeued against tenne Councels holden by the Arrianes but that the Nicene decreed according to the worde of God all the rest against it You might aswell say The Scriptures that are receiued are therefore receiued because they are written truely and not the truth receiued because it is written in the Scriptures Els why is the Gospel according to Mathew beléeued and not the Gospel according to the twelue but that the former is the word of God and the other is not But we say that the Scriptures being once receiued into the Canon and the Councels being once receiued by the Sée Apostolike what soeuer they say must be beléeued to be truth and that then none but Heretikes do make exceptions against them And that you therfore be an Heretike who not onely against all Councels so receiued for these 900. yeres but also against the very Nicene it selfe which you your selfe receiue do take your exception of Onely Scripture and that as it were by authoritie of S. Augustine cap. 9. pag. 179. and 173.180 Motiue 12. 28. See Apostolike Now for the Sée Apostolike it selfe which as it was the confirmer so was it both the gatherer with the Emperours helpe and also the President by the Patriarches and other Bishops and sometimes Priestes also béeing her Vicares of all approued Generall Councells what soeuer * Ar. 97. you or any other Heretike affirme to the contrarie without any testimonie I saye in my 28. Demaunde that none euer but Heretikes and Schismatikes did obstinately refuse eyther the fayth or the communion of that Sée Beholde two notable examples one vnder Pope Victor about the question of Easter the other vnder Pope Stephanus about the question of Heretikes Baptisme We shall catche this Ratte in them through his owne rumbling Victor anno 200. Ar. 27.36 Pur. 373. saith he was the first that went about to vsurpe authoritie ouer other Churches He passed the bondes of his authoritie in excommunicating of all the Churches of Asia Then manye Bishoppes withstoode him specially Ireneus of Lyons and Polycrates of Ephesus as a Eus li. 5. c. 23.24.25 witnesseth Eusebius But who sayth that he eyther vsurped authoritie or passed the bondes of his authoritie No doubte Polycrates and his fellowes of Asia would so haue sayd if they had béene of your opinion about the Bishop of Rome or if that Bishoppes authoritie ouer all had not béene in those Primitiue dayes a playne matter The Storie was thus The Churches of Asia minor had receyued of S. Iohn Euangelist to kéepe oure Lords Pasch or Easter day not alwayes vpon Sonday but with the Iewes vpon the 14. of the Moone In which custome the Bishops of Rome who had receiued of S. Peter and Paule the other maner did tolerate them so long as it tended to the honour of burying the Law and not to the necessitie of obseruing the Lawe But when they sawe that a b Niceph. li. 4. ca. 36. necessitie was put therein in so much that the other maner was condemned by the Iudaizing Heretike c Tertul. d◠Praes Eus li. 5. ca. 14 Blastus then loe they thought good to tolerate them no longer but S. Victor after that his b Niceph. li. 4. ca. 36. predecessours Pius Anicetus Eleutherius had sent out decrées against that maner and d Eus li. 5. ca. 22. all Bishops had ratified Decretum Ecclesiasticum the Ecclesiasticall Decree seing that they of Asia neither so obeied to walke vnto the truth of the Gospell vsing seueritie when it was high tyme commaunded them eyther to obey without any more adoe or to be depriued of the Churches communion Which censure of his did séeme to sharpe to S. Irenée and other Bishops of his owne obseruance As now also if he would excommunicate them which receaue not the Counsel of Trent it would séeme likewise to many who notwithstanding confesse that he hath authoritie ouer all But what was the end of the matter At length folowed the first Nicene Councel and confirmed the same that the Popes had commaunded in their Epistle to them of Alexandria writing this of the Asianes also You shall vnderstand Apud Theod. li. 1. ca. 9. that the controuersie of Easter is wisely pacified in so much that all our Bretheren that inhabite the East will now hereafter with one accord in keping the same followe the Romanes vs and all you So they promised the Councel And who so refused yet after that to do it were counted obstinate Heretikes Aug. Haer. 29. Soc. li. 6. ca. 10.20 Ar. 37. both in the Gréeke and Latine Church named testarescaidecaticai that is quartadecimane some such being yet in Asia in S. Chrysostomes tyme were by him as Bishop of Constantinople turned out of their Churches no lesse then the Nouatianes Lykewise saith Fulke towching the other case when Pope Stephanus threatned excōmunication to Helenus and Firmilianus and almost all the Churches of Asia because they thought that such as were baptized by Heretikes should be baptised againe Diony Al. ep ad Xystum Papā Succes Ste. apud Eus li. 7. ca. 2.3 4.5 he was misliked by Dionisius of Alexandria and diuers other godly Bishops Cyprian also reproueth him very sharpely for the same opinion accusing him of presumption and contumacie a Cypr. ep 74. Epist ad Pompeium And in his Epistle to b Cyp. epi. 71. Quintus he saith playnly that Peter him selfe was not so arrogant nor so presumptuous that he would say he held the Primacie and that other men should obey him as his inferiours You would make the Reader beléeue that he there saith Peter had not the Primacie wheras he saith expresly in the very same Periode Petrus quem primum Dominus elegit super quem edificauit Eccleam suam Peter whom our Lord chose the first and vpon whom he buylded his Church Neither he nor Dionysius nor Firmilianus denieth the Primacie