world was without thes doctrine I wil hold that faith an olde man in which I was borne a childe A worthie saying of Hierome which may be rightly applied against the Papistes which teach such doctrine as neither Peter nor Paul would euer teach nor the Christian world knewe for 600. yeares after Christe yea for almost a thousand yeares after Christ in many pointes The like force is in the saying of Gregorie Nazianzen against the Arrian Ep. 2. ad Clidon Si ante hos triginti c. If our faith beganne but 30. yeares agoe when there are almost 400. yeares since Christe was shewed and the Gospell hath for so long space bene in vaine our faith also hath bene in vaine and they which haue giuen witnesse thereto haue testifid in vaine so many and so worthie prelates in vaine haue gouerned the people This saying is verified of Christian faith which had cōtinued in the world sixe seuen or eight hundreth yeares before Papistrie in many pointes began Christ hath bene preached and yet Papistrie neuer heard of yea what so euer doctrine had a latter beginning then Christ and his Apostles this father condemneth of error Euen as the same man writeth in the other place by M. Stapl. cited De Theod. li. 2. Vt haec praesidia omittam c. To omit these helpes yet it should satisfie vs that none of those which haue bene inspired with the spirite of God hath hitherto either pronounced this sentence or allowed it being vttered by any other and the doctrine of our church doth abhor it He braggeth not vpon the present opinion of y e Church but as the same hath alwayes bene allowed of al the Apostles and their successors and y e contrarie neuer receiued Therfore wheras Theodoret reporteth y t that confession of the faith was admitted in y e Councel of Nice which preuailed was published throughout y e world he meaneth not y t the Fathers folowed either y e multitude or the cōmon opinion of men which were reputed for the Church in that time but bicause y e same confession had alwaies euen from the beginning bene receiued and continued in y e Church as consonant agreeable to y e word of God by which the Church must be tried to be y e true Church wheras articles of faith are not proued true bicause they be helde by thē y ◠are commonly taken to be of y e Church To conclude The prescription of Tertullian against Hermogenes we do willingly admit offer to be tried therby y t whether of our religion or theirs is y e more auncient y t vndoubtedly must be truth But thē y e prescriptiō of 900. yeres wherof Stapl. so often so much doth cackle will not serue y e Papists as they cannot prescribe scarse halfe so long for many of their opinions For except we be able to proue our religion as auncient as the time of Christ and his Apostles we refuse not to be accounted heretikes If we teach nothing but that we can iustifie by manifest demonstration out of the holy Scriptures y ◠same also in the most principall points being confirmed with the testimonie of the auncient fathers of the primitiue Church the Papistes which accuse vs of heresie shall be found not onely to be heretikes but blasphemers of God and slaunderers of his Saints CAP. XIX It is proued by three reasons or arguments deducted out of holy Scripture that all the time of Papistrie can be no schisme on heresie and therefore was true Christianitie The first reason is this No heresie or schisme is vniuersall The faith of England these 900. yeares was vniuersall ergo it was no schisme or heresie The minor which is false he would proue by this reason The faith of England was the faith of France Spaine Italie Germanie and of all other Christian countries therefore it was vniuersall This antecedent is false for beside y t in England Fraunce Spaine Italie c. since the Church of Rome ceased to be the Church of Christ there were alwayes true Christians which yelded not to Papistrie as many regions as he hath named of the East countrie helde not the faith which was then openly receiued in England in many principall articles namely in that which they make to be y e chiefe of all y e article of the Popes supremacie and subiection to the Church of Rome therfore al Christened coūtries were not of y e same faith of Papistrie these 900. yeres He laboreth like a wise man to proue y t no sect is vniuersal but that Poperie was vniuersall it is sufficient for Papistes to say bicause they are neuer able to proue it The second reason is that no heresie is of long continuance to preuaile ouer true beleeuers to oppresse the trueth c. Papistrie hath continued these 900. yeares therefore Papistrie is no heresie Although the minor be not simply true yet y e maior is vtterly false But he would proue the maior out of S. Paul 2. Tim. 3. saying of such as should withstand the trueth like Iannes and Iambres that they should not further preuaile for their foolishnesse shall be made knowne to all men euen as theirs was Admit that this were spoken of those which should forbid marriage and meates which he would haue to be the Manichees 1. Tim. 4. as it is spoken of hypocrites which shall be in the Church to the end of the world yet here is no shortnesse of time prescribed for the continuance of their errour for he saide before 2. Tim. 2. vers 16. That they shall increase vnto more vngodlinesse and their word shall fret as a canker He meaneth therefore that they shall not long continue vnknowne not to all men but to all faithfull and godly men as the follie of Iannes and Iambres was not made manifest to all the Egyptians but vnto the Israelites Likewise whereas Peter saith 2 Peter 2. That the destruction of false Prophetes sleepeth not he meaneth not but that they may haue by succession a long continuance in the world for he him selfe admonisheth vs that we may not count the Lordes delaying of iudgement to be slacknesse as Stapleton doth if it should be deferred 900. yeares for one day with the Lord is as a thousand yeares and a thousand yeares as one day Heretikes therfore shal haue a quicke iudgement heresie shall shortly haue an end for that neither of both shal cōtinue alway vncondemned But that his maior proposition is vtterly false which is No heresie is of long continuance I shewe by these instances The heresie of them that ioyned Circumcision with the Gospell is more then 1500. yeares olde and yet it continueth in Affrica among Aethiopians as witnesseth Munster and other writers of Geographie as also the heresie of the Nestorians which is 1200. yeares olde and yet continueth among the Georgians Finally so auncient as the full tyrannie of the Pope is so auncient is the departure of
at y e cōmandemēt of king Edilred was cōsecrated by Wilfrid Bish. of y e Victians li. 4. ca. 23. These places of the historie shewe that kings had chiefe authoritie both ouer persons and causes Ecclesiasticall such as we nowe acknowledge our Princes to haue 35 The finall determination of spiritual causes rested in the See Apostolike of Rome which is nowe detested of protestantes Although the See of Rome vsurped much in those dayes yet was not the authoritie thereof acknowledged by the Churches of the Britaines Irish and Scots The Britaines before Augustines time sent not to Rome but vnto Fraunce for ayde against the Pelagian heretikes At Augustines comming and long after they refused to yelde obedience to the See of Rome yea among the Saxons them selues Wilfrid deposed by the king and absolued by the Pope could not be restored but by a Synod of his own countrie li. 5. c. 20. 36 Their faith and Apostles came from the See of Rome the protestant departeth there fro The Protestantes are returned to the auncient faith which was in this land before Augustine came from Rome which did not so much good in planting faith where it was not as in corrupting y ◠sinceritie of faith where it was before he came 37 Their faith was first preached with crosse and procession Heresies first raged by throwing downe the crosse and altering the procession therewith The Popish faith beganne with superstition which the Christian Catholikes haue iustly abolished 38 Their first Apostles were Monkes The first preachers of the protestants haue bene apostataes as Luther Oecolampadius Martyr c. Nay they haue returned from apostasie to the true faith and religion of Christ. Augustine and the rest of the Monkes of that time differed much from the Popish Monkes of the latter dayes For they were learned preachers lib. 3. cap. 26. these idle loyterers they laboured with their handes lib. 5. cap. 19. these liued of the sweat of other mens browes They made no such vow but they might serue the common wealth if they were called thereto Sigbard of a Monke was made King lib. 4. cap. 11. these professed them selues dead to all honest trauell either in the Church or common wealth 39 The first impes of their faith and schollers of the Apostles were holy mē Luther confesseth his schollers to be worse then they were vnder the Pope There were hypocrits in those daies also there were incontinent Nunnes lib. 4. cap. 25. And Beda confesseth that Aidane which was no slaue of the Romish See was more holy then y ◠Cleargie of his time whose deuotion was key colde If Luther flattered not his scholers he is more to be commended yet can not Stapleton proue that he speaketh so of all but of some carnall professours only 40 Their first preacher liued apostolically in voluntarie pouertie This Apostolicall perfection protestants that beare them selues for the Apostles of England neither practise them selues nor can abide in other First it is a slaunder that any Protestantes beare thē selues for Apostles of England secondly let the world iudge whether the preachers of the Gospel come nearer to the pouertie of the Apostles then the Pope their great Apostle of the Romish Church with the rest of the pillers of the same the Cardinals c. 41 Their faith builded vp Monasteries and Churches protestants haue throwne downe many erected none The first Monasteries were Colledges of learned preachers and builded for that end King Edilwald builded a Monasterie wherein he his people might resort to heare the word of God to pray and to burie their dead lib. 3. cap. 23. The like practise was in the Abbay of Hilda lib. 4. Ca. 23. From which vse seeing they were of late degenerated into idlenesse and filthie lustes they were lawfully suppressed And as for building of Churches where they lacke Protestants haue and do imploy their indeuour 42 By the first Christians of their faith God was serued day and night protestants haue abolished all seruice of God by night and done to the diuell a most acceptable sacrifice Protestants haue abolished no seruice of GOD by night but such as was either impious or superstitious for they also serue God both day and night euen with publique praier and exercise of hearing the word of God preached 43 By the deuotion of the people first imbracing their faith much voluntarie oblations were made to the Church by the rechlesse religion of the Protestantes due oblations are denied to the Church Of them that be true professours of the Gospell both due oblations are paide and much voluntarie oblations also for the maintenance of the preachers for reliefe of the poore the straunges and captiues c. 44 Princes endued the Church with possessions and reuenues The lewde loosenesse of the Protestants hath stirred princes to take from the Churches possessions so giuen Nay the pride couetousnesse and luxuriousnesse of Popish Cleargie haue moued them to do that is done in that behalfe 45 Last of all their faith reduced the Scottishmen liuing in schisme to the vnitie of the Catholike Church This late alteration hath moued them from vnitie to schisme Nay their superstition at length corrupted the sinceritie of faith in the Britaines and Scots and from the vnitie of y e Catholike Church of Christ brought them vnder the schismaticall faction of the See of Rome from which they are nowe againe returned with vs God be thanked to the vnitie of Christes true Catholike and Apostolike Church These differences which he hath either falsely obserued or else craftily collected out of the drosse and dregges of that time he promiseth to proue to concurre with the beliefe practise of the first 600. yeres in the second part of his feeble fortresse which is easily blowne ouer with one word Although some of these corruptions haue bene receiued within the first 600. yeares yet is he not able to proue that they haue bene from the beginning and so continued all that time wherefore his Fortresse will doe them small pleasure to establish them for Christian truthes which haue had a later beginning then our Sauiour Christ and his Apostles But for as much as he hath gathered differences of the first Church of the Saxons from ours I haue also gathered differences of the same from theirs at this time and let the readers iudge of both indifferently 1 The Church of English Saxons for 300. yeares after Augustine did beleeue bread and wine to remain in the sacrament after consecration which the Papists denie proued by a Sermon extant in the Saxon tong translated out of Latine by Aelfrike Archbishop of Canturburie or Abbot of S. Albones appointed to be read vnto the people at Easter before they receiued the Communion also by two Epistles of y e same Aelfrike 2 The Church of English Saxons beleeued the sacrament to be the body and bloud of Christe not carnally but spiritually expressely denying as wel the carnall presence as transubstantiation which the Papistes
the Greeke and Easterne Churches from him which they count to be a schisme and heresie The third reason No heresie can continue and ouergrowe the true Church Papistrie hath continued Ergo Papistrie is no heresie The minor of this syllogisme is false for Papistrie hath not continued from the time of Christe but hath had her beginning long since and was not growne to a ripenesse of all her heresies in more then a thousand yeares after Christ as I haue shewed in the table of differences Therefore what so euer he saith to proue the maior is to no purpose when the minor is manifestly false CAP. XX. The third reason of the former chapter is fortified out of the aunicient and learned Fathers Nowe he taketh in hand a goodly piece of fortification and like a worthie surueior of the Popes buildings he bestoweth great cost out of Hilarius Chrysostome and Clemens Alexandrinus for defence of such a point as none of his aduersaries would euer offer to assaile Nameley the continuance of the Church and true religion which can not be ouercome not kept downe by any tyrannie or heresie but the more it is persecuted and oppressed the more it will flourish and increase And for this cause the true Church and faith of Christ although it haue bene long troden downe and afflicted by the tyrannie of Antichrist euen to such time as God had appointed that Antichrist shuld rage in the world for the sinnes thereof and especially for the contempt of the trueth 2. Thess. 2. yet hath it in the end preuailed encreased and flourished and by no craft or crueltie of Antichrist could any longer be suppressed or kept vnder Let not Papistes therefore bragge that they haue preuailed so long but let them nowe behold their ouerthrow by the increase of Gods Church and looke for their finall destruction at the glorious appearing of our Sauiour Christ. We doubt not therefore but determine with Augustine De vtilitate credendi to rest in y e bosome of that Church which from the seate of the Apostle by consent of mankind hath continued by succession of Bishops and hath obtained the height of authoritie all heretikes barking about it which partly by the iudgement of the people partly by the grauitie of Councels partly by the maiestie of miracles haue bene condemned But we vtterly denie the Popish Church to be this Church which hath had no continuance of succession from the Apostles seate in faith and doctrine though it claime neuer so much the succession of persons and places with the Donatistes Symon Magus Martion Eunomius and other heretikes we haue nothing to doe If trueth in Aerius and Vigilantius was condemned for errour not by the scriptures but by the tradition of men such condemnation can be no preiudice to them or their opinion when being called againe into iudgement they are found by sentence of Gods word the iudgement of the more ancient Fathers to haue ben wrongfully condemned To conclude Papistrie hath not preuailed against the church of God which hauing sought by all meanes so long time to roote her out of the earth yet was neuer able to bring to passe her wicked deuice but that the Church of Christ and the true religion thereof hath at last in the sight of al men gotten the vpper hand in despight of the Pope and Papistrie and all Papistes THE SECOND part of the Fortresse CAP. I. CErtaine demaundes to Protestantes putting the case that Papistes these many hundreth yeres haue liued in a wrong faith all which the case so put they ought of necessitie to satisfie WHat so euer the Protestantes can say for them selues as their credite is not great with him except they can proue one of his two demaūds he thinketh no godly or wise man will regard any thing they can say The first demaund is where or vnder what Pope or Emperour Papistrie beganne I aunswere Papistrie being antichristianitie the mysterie of that iniquitie began euen in the time of the Apostles 2. Thess. 2. Claudius being Emperour of Rome and so contiuned increasing in Apostasie vntill the time of Sigismund the Emperour who procured the Councel of Constance in which the lay people were robbed of the cup of the Lordes bloud Stapleton must beare with me if I can not name the Pope bicause at that time there were no lesse then three Popes at once and no man then liuing but as he was affectionate to one of those three could determine which of them was Pope This Stapleton though he haue a brasen face will not denie He requireth vs further to shewe the complaint of other Churches against Papistrie First for the beginning of the mysterie of iniquitie S. Paul complaineth 2. Thess. 2. And for the proceeding of that which was y e chiefe point therof namely the tyrannie of y e Bishop of Rome alwayes as it shewed it selfe some there were which complained of it Victor is the first Bishop of Rome which discouered the hid mysterie of iniquitie in vsurping against his fellowe Bishops in the time of the Emperour Seuerus against whome complained sharply reproued him Irenaeus Bishop of Lyons Polycrates and many other Euseb. lib. 5. cap. 25. Afterward in the dayes of Theodosius Honorius and Arcadius the Emperours when the Bishops of Rome Innocentius Bonifacius Zosimus Anastasius and Celestinus vsurped more openly in so much that they forged among them a decree of the Councel of Nice whereby they claimed their authoritie they were complained of by the Bishops and Church of Africa in open Councel the forgerie detected and decrees made that none in Africa should appeale to any Bishop ouer the Sea And that the Bishop of the first See should not be called prince of Priestes nor by any such name of pride but onely Bishop of the first See Conc Mileuit c. 22. Conc. Carth. 6. cap. 4. Conc. African c. 92. Ep. Concil ad Bonifac. Caelestinum Afterward in the dayes of the Emperour Mauritius when Iohn of Constantinople vsurped the title of vniuersall Bishop as the forerunner of Antichrist Gregorie him selfe Bishop of Rome complained of him and pronounced that he was the forerunner of Antichrist Wherefore Stapleton lyeth shamefully when he saith we make him the first Antichrist for as I haue testified before although there was in him a superstitious affection vnto ceremonies and that he was infected with certaine olde errours that had preuailed before his time yet bicause he helde the foundation of saluation by Christ onely and detested the vsurpation of that Antichristian title we account him for a member of the true Church of Christ. But after him when in the dayes of Phocas Bonifacius by pride and symonie had vsurped the same Antichristian authoritie and procured that the Church of Rome should be counted head of all Churches he was complayned of by the Church of Rauenna in Italie which would not acknowledge that Antichristian title neyther would submitte her selfe vnto the whore of
denye that you Papistes can bring such recordes witnesse and possession of 900. yeares And secondly I affirme that wee can bring good recordes euidences and witnesse to the contrary Wherefore this case helpeth you nothing at all as it is false that the religion nowe called Papistry hath beene professed these 900. yeares which I haue proued by more then 40. differences gathered out of the historie of Bede and other monuments of antiquitie CAP. XVI A note of countries and prouinces brought to the faith of Christ from Paganisme within the compasse of those latter 900 yeares He beginneth with the conuersion of the English Saxons and Britanie and so proceedeth to the conuersion of diuers small nations in Germanie and other partes last of all he commeth to the conuersion of many thousands in the Isle of Goa testified by letters of the Iesuites al which he maketh to be conuerted into one faith and religion of Papistrie But that is false for I haue proued by many differences that although the first beginning of these 900. yeares was corrupt in many thinges yet was it not so corrupt as Papistrie nor agreeing with Papistes in many of their chiefe heresies for 300. or 400. yeares after Now touching such as haue bene conuerted to plaine Poperie since y t time or by y e Iesuites in this time if their monstrous reports be credible it proueth not y t they are of an Apostolike spirit The Scribes and Pharisees were zealous to make Proselites to Iudaisme The great and mightie nations of the Gothes Vandales Hunnes c. that ouerranne the greatest part of the Romaine Empire were conuerted from Gentilitie by the Arrians whose heresie along time they helde as all histories doe record The Nestorians conuerted great nations that yet continued in their heresie Photius the heretike conuerted the Bulgarians Finally the Greeke Church hath conuerted as many nations vnto their profession of Christianitie as the Romaines haue done to their Papistrie wherefore this argument of conuersion of nations doeth no more proue Papistrie to be true Christianitie then it doth iustifie Iudaisme Arrianisme Nestorianisme Grecisme which the Papistes count to be an heresie as well as the other CAP. XVII Whether at any time the religion of Protestants haue conuerted any infidels to the faith The religion which we holde whome he calleth Protestantes being the same which was deliuered by Christ him selfe and his Apostles hath conuerted all nations of the world that euer were coÌ„uerted from infidelitie to y e true faith and religion of Christ. Wherefore it is a folish fantasie that he requireth vs to shew one countrie citie or man conuerted within these 900. yeres If Protestants could brag as well as the Iesuites they might boast of many thousands conuerted by them in the new found lands of Gallia Antarctica and India beside many Iewes that are knowne to be turned to the Christian faith in this part of the world If in the time of persecution when they had much ado to saue their owne faith from deceiuing and their liues from crueltie they had no leasure to trauell into Heathen countries to seeke the conuersion of infidels no wise man will maruell The slaunderous reportes of Villegagnon and the Iesuites are of as good credite as their persons are of honestie and soundnes of religion CAP. XVIII The argument of continuance of the knowne Church is fortified out of the most auncient and learned Fathers The auncient and learned Fathers neuer allowed any continuance of the Catholike Church and faith but such as had their beginning at Christ his Apostles and not such as beganne fiue or sixe hundreth yeares after Christ as all the testimonies which he cyteth do plainely proue vnto vs. First Augustine Ep. 166. reproueth the Donatistes For that they would not acknowledge the Church which Christ him selfe had planted and which had continued euen vntill that time But it pleaseth this man greatly which Augustine writeth Cont. Ep. Parm. lib. 3. cap. 5. That there is no securitie of vnitie except the Church be declared out of the promises of God which as it is saide being set vpon an hill can not be hid and therefore it is necessarie that it be knowne to all parts of the earth The knowne Church that Augustine speaketh of is not the peculiar Church of Rome but the vniuersall Church of Christ dispersed ouer all the world which is in such sort knowne seene as the mountaine whereon it is builded is knowen and seene But that mountaine is Christ spoken of in Daniel which is not knowne or seene but by faith no more is the vniuersall Church of Christ knowne or seene but by faith And thus he writeth against the Donatistes which challenged the societie of the iust to be only in Africa whereon as also that the mountaine in y e which y e Church is set is Christ August writeth in y e same chapter Qui ergo noÌ„ vult sedere in concilio vanitatis non euanescat typho superbiae quaerens conuenticula iustorum totius orbis vnitate separata quae non potest inuenire Iusti autem sunt per vniuersam ciuitatem quae abscondi non potest quia supra montem constituta est Montem illum dico Daniâ—lis in quâ— lapis ille praecisus sine manibus creuit impleuit vniuersam terram Per totam igitur istam ciuitatem toto orbe diffusam iusti gemunt moerent ob iniquitates quae sunt in medio eorum He therefore that will not sit in the councel of vanitie let him not vanish away in swelling of pride seeking the conuenticles of the iust separated from the vnitie of all the world which he can not finde Now the iust are throughout the whole citie which can not be hid bicause it is set vpon an hill I meane that hill of Daniell in which that stone being cut off without handes increased and filled the whole earth Therfore in al this citie dispersed ouer all the world the iust doe grone and mourne for the iniquities which are in the middest of them Thus Augustine being rightly vnderstoode maketh altogether against the schismaticall Church of Rome which is not set vpon that mountaine which is inuisible to the eye of the flesh but seeketh the vtter ruine of that citie which being builded on Christ is known in all partes of the world by faith But Hieronyme saith much for the matter Contra Luciferianos I could drie vp all the streames of thy propositions with the fame of the Church And who douteth but where the Church is acknowledgeth to be the cleare doctrine thereof may stoppe the mouth of any heretike which acknowledgeth it for the Church The same Hieronyme Ad Dam. mach Oceanum de error Orig. cur post c. writeth thus Why after 400. yeares labourest thou to teach vs which we knewe not before Why doest thou bring foorth that which Peter and Paul would neuer teach Euen vntill this day the Christian
First that what so euer was then taught contrary to that we teache for matter of faith can not be prooued by Scripture Secondly that although some errours which then were taught may be prooued to haue bene helde within the sixe hundreth yeares yet they can not bee prooued to haue bene helde alwayes especially in the oldest times and therefore can make no preiudice against our cause which take not vppon vs to allowe all thinges that were helde in sixe hundreth yeares no more then the Papistes themselues doe Finally I haue shewed as many differences of that time from the Papistes as he is able to shewe of vs from them and yet some of his differences are impudent forgeries CAP. III. Fiue apostolicall markes found in our Apostles and wanting in Protestantes who must be our Apostles if the other were not The Protestantes take not vppon them to be Apostles but professours and teachers of the Apostolike doctrine And therefore they boast of no miracles which is with him the first note of Augustines Apostleship which miracles if they were testified to vs by an Euangelist we might well beleeue them but seeing they are written by a credulous man y t recordeth euery fable that was tolde him we haue small cause to credite them Bedes history is no Gospell Beside that y e bryttish histories vtterly deny those supposed miracles reporting Augustine to be a minister of Sathan rather then of God But admit that he did some of those things as are reported of him it might please GOD in respecte of Christian faith which he planted among the English nation to woorke some miracles by him and yet not to allowe all thinges that he taught Shall not the very workers of iniquitie saye in that daye Lorde wee haue wrought miracles in thy name Matth. 7. vers 22. As for the miracle supposed to bee done by Master Lane of Westchester whiche hee scorneth at I see not but it is as good as the best done by Augustine and yet for mine owne parte I thinke it was no miracle but a naturall worke the mayde perhaps being affected with the mother or some such like disease The lyes he telleth of Luther and Caluine out of that vngodly rascall Staphylus I thinke not worthy to be spoken of although he make him selfe witnesse of the one and the other is a monstrous inuention of Sathan which being reported to be done in a noble citie and before so manye witnesses can finde none that had the brasen face like Staphylus to saye he sawe it Which making and louing of lyes sheweth Papistes to be the right begotten children of the diuell the father of lyes The miracles reported by Master Foxe the shamelesse beast when he cannot denye being testified by witnesses aboue all exception he can make affirmeth to be esteemed of his owne fellowes but as ciuile things and such as may happen by course of reason I saye not this as though I woulde haue our doctrine the rather to be credited one iotte more for anye such miracle but to shewe the shamelesse dogged stomacke of this Popishe slaunderer which when hee had none other aunswere to make as concerning such miracles forgeth that wee our selues denye all such to haue beene miracles which he is not able to prooue although he woulde burst for malice against the trueth The seconde marke and difference is that there was one heart of the beleeuers Augustine his company neuer disagreed The Protestants are at great variance among them selues not for learnings sake as the Concurrents in Italye nor vppon quirkes and subtilties in matters indifferent as the schoolemen that holde positions but vpon the weightiest articles of our beleefe as heretikes are wont to holde opinions I answere among them that haue departed from y e Church of Rome vnto y ◠Church of Christ there hath beene some variance about the Lordes supper but yet in no greater matters then hath beene betweene two godly martyrs of the primitiue Church Cornelius of Rome and Cyprian of Carthage about baptisme although not handled with like modestie on the one part as was then of both yea no greater then as yet remaineth vndecided among the Papistes touching y ◠authoritie of the Pope and the Popish generall Councell although they all like Pilate and Herode the Pharisees Saducees can agree together to put Christ to death and to persecute the trueth Finally if in the first restoring of the truth some matters to some men were not so apparant what marueile when your Augustine and ours also as farre as he was Christes was doubtfull and ignorant euen in very small trifling matters which argued some dissention of opinion in him and his monkes or else those questions might haue beene determined without sending to Rome li. 1. Cap. 27. c. The thirde marke is an ordinarie vocation which Luther lacked I denye that Augustine had an ordinarie vocation to preach in Englande or that the Bishop of Rome hath any ordinary authoritie to sende Apostles into the countries of any Infidels which if he had they should be the Bishop of Romes apostles and not the Apostles of Christ. For they be his apostles which hath authoritie to send them But if Augustine had ordinary vocation by the Bishop of Rome why had not Luther ordinary vocatiō of that church which authorized him to preach If you say he could haue no ordinarye vocation because he was an heretike I aunswere It followeth not for euen heretikes haue had ordinary vocatiō namely so many bishops and priestes of Rome Alexandria and other places as after their calling haue fallen into heresies Wherfore leaue his vocation which against you is good ynough and trye his doctrine If his doctrine be found true and agreeable to the worde of God who hath stirred him vp to discouer openly the heresies of Antichrist let not his doctrine be refused for his extraordinarie calling The slaunders and vnlearned conclusions against Luther I omit as vnworthie any aunswer being either false lyes of Staphylus or inconsequent collections of Stapleton The fourth Apostolicall marke is the continuance of 900. yeares whereas the Protestants doctrine hath continued but 30. yeares or as the blockheaded Papist scorneth at M. Haddon 30. yeeres except 6. with Gamaliels counsell vpon the matter which with this Popish priest is good diuinitie If this Councell or worke be of men it will come to nought c. whose antecedent being true the conclusion is stark naught To this I aunswere I haue shewed by many differences that the religion brought in by Augustine hath not continued without alteration in many pointes these 900. yeares And albeit it had yet it is not therby proued true because diuerse heresies haue continued much longer time which are not thereby iustified as of the circumcisers Nestorians c. yea Mahometisme hath continued 900. yeares begon with fained miracles commended by Sergius a monke which had ordinary vocation to teache continued with great cōsent these 900. yeres which