these two translations howsoeuer it seeme to thee Christian reader the difference is as great as is betwene our doctrine theirs And first they make a wilful fault and corrupt the text by making a fuller pointe then ether the greeke or latin beareth And Beza doth somewhat more desperately who maketh a downe ful point thereby more diuiding and distracting the later parcel from the former as though it contained not a reason of that which went before as it doth but were some new matter wherein he is controled of fowle dealing by his owne translation set out the yere 1556 and by the very greeke prints of Geneua Zurick Basile other Germane cities who point it as doth our latin and english But the reason of his and their turning Quoniā in to Nam Because in to For descrieth yet more their obdurate harts against Christ and his worde For where as Christ by S. Lukes reporte saith in effect thus because she loued much therefore manie sinnes are forgeuē her they by this peruersion and mispointing make a cleane different and almost contrarie sense thus because she had many sinnes forgeuen her therefore she loueth much this loue folowing was a token of the remission which she by only faith had obtained before so turning the cause in to the effect the antecedent into the consequent and hereby vtterly spilling the doctrine which Christ by his words and reason geueth and the Church of his words reason gathereth That this is the true groūd reasō why they so Luciferlike alter the speech of Christ Beza plainly cōfesseth Thus he writeth Nam dilexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For she loued The vulgar translation and Erasmus turne it Because she loued but I had rather interprete it as I do that men may best vnderstand in these vvords to be shevved not the cause of remission of sinnes but rather that vvhich ensued after such remission that by the consequent is gathered the antecedent And therefore they vvhich abuse this place to ouerthrovv free Iustification by only fayth are very impudent and childish wherein he speaketh very truly the words and sense being so as he hath framed them But if he had not plaid the part rather of a diuel then of an heretike to alter in pointing worde and sense the speach of our Sauiour and so taught him his lesson what he should say it had not bene impudencie for vs thus to argue but it had bene more then brutish ignorance in him to haue denied that charitie is required as wel for obtaining remission of sinnes as is faith which both in this place our Sauiour most diuinely conioyneth saying of charitie Many sinnes are forgeuen her because she hath loued much and adding straight way Thy faith hath made thee safe goe in peace And so of this text gathered al the auncient fathers who were for al that nether impudent nor childish So S. Chrysostom As first by vvater and the spirit so aftervvard by teares and confession vve are made cleane And he proueth it by this place So S. Gregorie expounding the same place Many sinnes are forgeuen her because she loued much as if it had bene said expresly He burneth out perfectly the rust of sinne vvhosoeuer burneth vehemently vvith the fier of loue For so much more is the rust of sinne scoured avvay by how much more the harte of a sinner is inflammed vvith the great fier of charitie And S. Ambrose vpon the same words Good are teares vvhich are able to vvash avvay our sinnes Good are teares In quibus nō solū redemptio peccatorum sed etiam refectio est iustorum vvherein is not only the redemption of sinners but also the refreshing of iust men And S. Austin debating this storie in a longe homelie saith This sinful vvoman the more she ovved the more she loued the forgeuer of her debtes our lord him selfe affirming so Many sinnes are forgeuen her because she loued much And vvhy loued she much but because she ovved much Quare fecit illa omnia nisi vt dimitterentur sibi peccata VVhy did she al those offices of vveping vvashing c. but to obtaine remission of her sinnes I omitte other fathers al agreing in the selfe same veritie al making her loue to be a cause going before nor only an effect or sequele comming after the remission of sinnes And this was the gathering of the auncient fathers S. Chrysostom S. Gregorie S. Ambrose S. Austin c. who were euer reuerenced for holy and learned fathers by the children of Christs Catholike Church vntil this Chams broode and prophane generation inuaded their roomes who now condemne them for impudent and childish But let me with thy leaue and patience Christian reader prosecute in one worde more their wonderful tossing and turning and inuerting this shorte sentence of our Sauiour And in this one allegation which I wil now produce thou shalt see the very image of Atheisme of contempt of God and man of impossibilitie to do any good by scriptures so longe as this licence of framing new translations is allowed Thou seest what sturre Beza hath kept and to serue his turne what fowle and detestable corruption he hath vsed But to make vp the matter and reconcile Christs words a litle better to this new solifidian gospel commeth in Wolfgangus Musculus with a deeper fetch after this maner First because S. Lukes words be very plaine and he can not so probably wrangle vpon thē in greeke he in his owne fansie imagineth what Christ ether did or should haue spoken in hebrew Next that fansie he putteth to be true and forthwith according to the same he correcteth S. Luke and so concludeth that al matcheth right with their Lucianical only faith For nowe by this time with his good helpe not one worde in effect stādeth as Christ spake it at least by S. Lukes reporte Thus he discourseth Ecce inquiunt manifestò datur dilectioni remissio peccatorum Ergo non sola fides iustificat c. Behold say the Papists remission of sinnes is attributed to loue ergo faith alone iustifieth not but vve ansvvere that loue in this vvoman vvas not the cause of remission of sinnes but a token declaration thereof Remissiō of her sinnes she obtained by faith in Christ Therefore vvhereas Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vvorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as vvitnesseth Suidas is a Dorical vvorde signifieth not in the imperatiue Remittantur Remitted be they but in the preterperfect tense Remissa sūt Haue bene remitted Next the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth here not the cause but the probatiō of that vvhich is put before Thirdly the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath loued is an hebrew phrase by vvhich the preterperfecttense is put for the present For the hebrevves speake thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is because she hath loued much in
A REFVTATION OF SVNDRY REPREHENSIONS CAVILS AND FALSE sleightes by which M. Whitaker laboureth to deface the late English translation and Catholike annotations of the new Testament and the booke of Discouery of heretical corruptions By WILLIAM RAINOLDS Student of Diuinitie in the English Colledge at Rhemes 2 Timoth. 3. v. 8 9. As Iannes and Mambres resisted Moyses so these also resist the truth men corrupted in minde reprobate concerning the fayth But they shal prosper no further For their folly shal be manifest to al as theirs also vvas Veni vide Come and see Iohn 1. v. 46. Printed at PARIS the yere 1583. THE PREFACE TO THE READER BEING appointed by those vnder whose gouernement I haue put my selfe and to whose direction I haue willingly committed whatsoeuer facultie or abilitie is in me for the benefite of our countrie and reducing to the fold of Christs Catholike church the soules of our poore countrymen so miserably seduced appointed I say by such my Superiors to examine and answere M. W. booke of Antichrist first principally so far forth as touched this Seminarie that is the Translation of the new Testament lately published with the Annotatiōs thereof and M. Martins Discouerie of their heretical corruptions next and afterward the other argument concerning Antichrist I confesse my self to haue bene so loth to take the matter in hand as ether my duetie and obedience suffered or the loue and charitie of my countrymen and brethren permitted One reason was because I sawe many in this societie for good zeale and forwardnes as willing and for ripe knowledge in diuinitie more able to vndertake and dispatch a greater matter then that An other reason was because I thought I could not without some iniurie done to Catholikes dispute against that sauage barbarous paradox making sometime the order successiō of Popes to be Antichrist as M. VV. doth in one page sometime the whole Catholike and vniuersal Church vvhereof the Pope is head to be Antichrist as he affirmeth within 5. lines after ether of which in the iudgment of any Catholike is as notorious and palpable a lie as any of Lucians True Histories So that as if a man would with sage reasons go about to disproue some of those toies which he reporteth As that his ship being taken vp with a strong wind caried in the ayre seuen dayes seuen nights thē arriued at an Iland in the middest of the ayre where he saw a terrible battayle fought and many a thousand slayne and yet the field whereon both camps pitched was nothing els but the web or weauing of spiders which is not to be marueiled at spiders being as big there as prety Ilandes are with vs here that afterward he came to a land where mē tooke their eyes out of their heads at night time or otherwise whē they meāt not to vse them put them vp in cases at other conueniēt seasons they tooke them out thence put them on againe such like stuffe of riuers of wine seas of milke and Ilands of cheese c. as if I say a mā would go about with sober reasons to refute these reports he should thereby note his auditory of smale wit discretion who needed helpe to find out such incredible fables the very like is to be deemed of this idle inuention concerning Antichrist in the iudgment of al Catholikes Lucians fables being no more false vnreasonable and vnprobable against nature and philosophie then this deuise is peeuish lying absurd vncredible and vnpossible against Christian faith and diuinitie A greater reason was for that I vtterly abhorred in the middest of my course of studies and better exercises to spend any good houres ether in reading or refuting heretical bookes which neuer edifie to vertue deuotion and saluation but distract mens mindes from the meditation of al such religious spiritual and heauenly exercise and fil their heads only with contentions disputes and brawles of wordes Pugnis verborum as the Apostle calleth them the end where of as Tertullian of old noted is commonly no other but to wearie our selues offend the readers and exasperate the aduersarie whose proud spirite of contempt and contradiction is lightly incorrigible And of this I make the more sure reckening if at this present I write ought against our English aduersaries because by certaine experience of things past I see assuredly what must be looked for in time to come For as they passe other common heretikes in pride arrogancie and good opinion of them selues and the same ioyned with intolerable ignorance euen in the first principles of our religion so for this reason they bluntly dash into any kind of absurditie be it neuer so foule and blasphemous As that the image of Christ is as very an Idol as the image of Venus or Iupiter that S. Peter vvas neuer at Rome that Christ is not begottē of the substāce of his father that he is not god of god the father but god of him selfe that he was a Priest and offered sacrifice to his father according to his diuinitie vvherevnto may be added that The succession of popes is Antichrist or if that like you not then that The vniuersal Church is Antichrist such strange articles in our religion that Christian men ought rathet to stop their eares and shut vp their eyes from hearing them or reading them then expect any ansvver or refutation of them And vvho vvould not be greued to put pen to paper whē he knoweth he shal be troubled vvith multiplicatiō of such vnreasonable assertions of such old rotten execrable heresies such propositions as euery Christian man naturally doth abhor al aūcient stories monuments vniuersally vvithout exception reiect and refel al aūcient churches and coūcels since the time of Arrius vvith one vniforme consent haue accursed cōdemned But the chiefe and maine cause why I most of al lothed this maner of writing vvas because I find in our aduersaries doctrine no kind of stay or assurance no maner of certaintie or stedfastnes their vvhole faith being like Maie flovvers for some few monethes or yeres florishing and in estimation vvhich vvithin a short space after wythereth avvay is of them selues neglected changed and forsaken And thē vvhereas to dispute seriously of any matter requireth some certaine groūdes fountaines or heads of disputation vvherevnto euery man of learning ought to stand as we see in al other sciences of Logike Philosophie Law any kind of learning humane or diuine these men haue quite remoued and abolished al such and haue brought the whole course of their diuinitie to an idle lose vaine fantastical kynd of talking consisting most in denial of principles of religion where he is counted best diuine that can maintaine talke longest he is counted to beare the bel away that most arrogantly can preferre him self before al other be they few or many old or new
into the right way as is the dutie of Christians but only to keepe mens heads in musing expectation of new bookes to make them mispend their time to keepe the printers occupied and as it were to walke and talke on a stage for no other purpose but to passe away the time This is truly to be Carnifex papiri A murderer of paper as Illyricus cōmonly calleth the Zuinglians this is in deede to be Miserabilis librifex A miserable bookevvright as Luther malapertly nameth king Henry a learned prince and of famous memory This is thoroughly to approue and iustifie that which Luther in the beginning sentenced against Zuinglius and Oecolampadius the fathers of the Sacramentarie Gospel vvhich frō thē as it may seeme hath descended to their posteritie Isti boni spiritus saith he si parū admodū rethoricantur c. These good sacramētarie sprites if they can a litle play the Rhetocians though they touch not any one argument yet thinke they of them selues that they haue ansvvered the matter passing vvel sayd much to the purpose et putant causam suam consistere in scriptione multorum librorū et in cōmaculatione pap ri and they suppose that their cause stādeth in vvriting of many bookes blotting of much paper And no doubt it proceeded of some like crafte that M.W. against vs our English translation of the Testament wrote his reprehension in latin to the end pardy that nether our common countrimen vnderstanding only the English should know those faultes which he reproueth in latin nor straūgers vnderstāding only his latin know how iustly he refelleth that which was written in English Whereby notwithstanding he might obtayne thus much that both sortes should heare tel of some errors noted and refuted but what they were and how wel how truly and substantially the refutation was made nether the one nor the other should be able to examine much lesse to iudge the rest that vnderstand both tonges vvho only may espie his vniust accusations defaultes and ignorances being not so many nor alwaies so diligent nor at any time so free as to compare his latin pretensed reprofe vvith the truth set dovvne in English For so much as the aduersaries novv against their old pretense of honoring and allovving holy scriptures cruelly punish the readers and keepers of them spoile men of the nevv Testament it self the translation and notes vvhereof they shal neuer be able to reproue as vve inuincibly to the eternal shame of heresie haue reproued theirs And yet these men that vvil not suffer our translation to be read of such as vnderstand it with fayned hypocrisie protest that it nothing harmeth their cause and wish that straungers could reade it also These Christian reader are the false fleightes of lying of dissembling of bragging of remouing groundes of disputation of denying sundry principal partes of faith of continual altering their faith of preferring thē selues before al men of taking to them selues in particular the supreme iudgement both of al scriptures the true sense thereof these be the difficulties which may dissuade and withdraw any man from writing or disputing against such sophistical wranglers yet because we may not vpō any loth somnes in our owne behalfe or lost labour in respect of thē omit to do good to others whō we may any waye profite here thou hast so much as appertaineth to the defence of the Discouerie of the Translation and Annotations of the new testament The rest shal folow hereafter if those who haue the regiment of my life studies shal thinke the tyme not euil spent in refelling so vnseemely so vnprobable and vnchristian an argument AN ADVERTISMENT TO THE READER WHEREAS of late in the Tower disputations we haue seene that learned and holy man F. Campian so much disgraced both in priuate speach and publike writing because in citing a place of Luther touching S. Iames epistle he missed the print wherin the place was to be founde the later editions of his workes differing notably from the former which chopping chaunging is cōmon to the most heretical writers of our time for feare of like inconuenience I haue thought it good amongst many to note the print of certaine bookes which in this treatise are oftē times alleaged Know thou therefore Christiā reader that in citing Luther I alwaies meane the print of Wittēberg set forth by Melanch in diuers yeres the second Tome the yere 1551. the fift 1554. the seuenth 1557. In citing Zuinglius I meane his workes as they were set forth after his death by his sonne in law Rodolphus without name of place or printer M. Foxes Actes and Monumentes I vnderstād as they were printed the yere 1563 by Iohn Day Bezaes notes vpon the new testament I meane as they were printed at Geneua the yere 1556. Sleidan I cite after the printe of Strasburg the yere 1566. Castalios bible after the printe of Basile the yere 1556. Caluins Institutions as he last of al digested them into bookes and chapters and printed them at Geneua Thus generally except I note otherwise in the margent Other bookes which haue not so much varietie although some be in more prints then one be they latin or english I commonly note not only according to the chapter but also according to the page or leafe as I do also the forenamed that thou maist with so much the more facilitie finde out the places quoted and so better iudge of the matter rreated Next whereas some are offended with vs for that in writing or speaking of them we vse the names of Sacramentaries Zuinglians or Caluinistes Puritanes and Parlament Protestantes which they say are odious nicknames found out of vs and therefore one of their writers of late chargeth vs in speaking of them to vse no other names then Christians and Catholikes for our discharge herein thus much I must signifie vnto thee that if ether truth learning would beare vs vsing such termes as they require or any reader ether Catholike or Protestant vnderstand vs we would most gladly for loue of the truth and their contentation so speake and write But now consider thou how intolerably such speaches would soūd in the eares of any indifferent reader I haue occasion sometimes to produce Luther writing Contra fanaticos Sacramētariorū spiritus against the fanatical spirites of the Sacramentaries sometimes Contra Zuinglium et discipulos eius against Zuinglius his disciples sometime D. Whitgift against the Puritanes for so he calleth them sometimes the Puritanes against him and such as maintaine the Cōmunion booke and religion of England in such sort and so far forth as is approued by Acte of parlament Now citing these writers how can we cite them without a lie if we cited them in other wordes then themselues vse If I said Luther in his booke against the fanatical spirites of the Christians Catholikes or D. VVhitg in his Defense against the
canonical scriptures And that this fault lye not altogether vpon Luther and the lutheraÌ„s VVolfg Musculus a famous wryter amongst the Zuinglians vpon lyke reason pronounceth lyke sentence They obiect vnto vs sayeth he the place of Iames. but he vvhatsoeuer he vvere though he speake othervvise then S. Paule yet may he not preiudice the truth And after he hath at large shewed the disagreemente betweene those two Apostles thus he breaketh forth into the open reproch of S. Iames. VVherefore he S. Iames alleageth the example of Abraham nothinge to the purpose vvhere he sayeth vvilte thou knovv ô vayne man that fayth vvithout vvorkes is dead Abraham our Father vvas he not iustified by vvorkes vvhen he offred his sonne Isaak He confoundeth the vvord fayth hovv much better had it bene for him diligently and playnely to haue distinguished the true and properlye Christian fayth vvhich the Apostle euer preacheth from that vvhich is common to Ievves and Christians Turks and Diuels then to confound them both and set dovvne his sentence so different from the Apostolicall doctrine vvhereby as concluding he sayth you see that a man is iustified by vvorkes and not by fayth alone vvhereas the Apostle out of the same place disputeth thus c. And after he hath made S. Paule speake as he thinketh best he inferreth Thus sayeth the Apostle of vvhose doctrine vve doubt not Compare me novv vvith this argument of the Apostle the conclusion of this Iames A man therfore is iustified by vvorks and not by fayth only and see hovv much it differeth vvhereas he should more rightly haue coÌ„cluded thus c. In which discourse the Reader may see that he not onely contemptuously refuseth to call him an Apostle and euer nameth him as opposite to the Apostle but also that he refuteth him as making false arguments and taketh vpon him to be his maister and as it were calling him ad ferulam checketh and controwleth him for a corrupter of scripture misapplying the word of God and wickedly pullinge downe that which S. Paule had so wel built vp All which beinge so plaine euident and manifest and the worde straminea found out at length acknowleged by M. VV. a man wold thinke all this matter ended and that egregious lye fathered vpon M. Campian turned vpon M. VV. head withall M. Campians first reason iustified wherein he burdened the Protestantes with denial of the holy scriptures And yet M. VV. yeldeth not but like a valiant soldiar is so farre from geuinge ouer that he pursueth his aduersarie still as though he had the better of him and whâ—e so or how can he possiblie defend him self forsoothe because Luther non plane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stramineam appellauit Luther sayed not playnlye and simplye that it vvas stravven or made of stravve but in comparison of Sainte Peter and Sainte Paules Epistles I beleeue in deede Nether did F. Campian or M. Martine saye so or any wise man els for although he were as madde and shamelesse in his assertions as euer was heretike yet to haue termed that epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stramineam simplye made of stravve or any otherwise then to haue signified the vnworthynes of the same in respect of holie scriptures and in that sort it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worde of blasphemous contempt had bene as wonderful as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue affirmed that is was made of woode or morter And here in the verie fronte and beginning let the reader note in M.VV. the liuely paterne of a perfecte wrangler maintaininge a continuall bablinge vppon wordes and neuer drawing nigh to the pointe Father Campians and M. Martins charge vppon them beinge euidente that they contemne the written worde as is proued by Luther M.VV. knowinge not wel what to say runneth he knoweth not whether vp and downe and aboute forwarde and backward now grauntinge and by and by recalling so that in the compasse of one leafe in one plaine matter he hath more contrary windinges and turnings then a graue and sober man could be driuen vnto in the wryting of a large volume First there is no suche thinge and F. Campian lyeth egregiously nowe him selfe hath founde it out then there was neuer a worde chaunged in Luthers preface now the later editions differ much from the former againe Luther calleth it not simpliciter stramineam but in respect of S. Paules epistles and S. Peters If this serue not the turne then I require you saith he to bring forth the other wordes that folow arida tumida contentiosa or els this of straminea is no great matter yet one fetche more Although I vvil not defend this of Luthers yet you haue iniuried him in saying that he called it omnino stramineam altogether made of stravv looke saith M. Martin in Illyricus and there you shall finde the matter graunted I haue so done saith M.VV. let me be counted impudent yf you finde this vvord there Thus muche I graunt Illyricus saith that Luther rehearseth graue causes vvhy this epistle ought not to be esteemed for a vvriting of Apostolicall authoritye But vvhat is this to the purpose as though he that denieth the epistle to be apostolical termeth yt stramineam made of stravv This is a copie of M.VV. vayne in wryting first to deny the matter be it neuer so euident and wheÌ„ the matter is coÌ„fessed theÌ„ to cauil vpon syllables and when matter and forme the verie syllables are founde yet to yelde to nothing but to keepe the pen or tounge walking as though in this point lyke verball grammarians and ridiculous sophisters we principallie hunted after these syllables stra mi ne am which neuerthelesse are found and not as students searchers of truth in diuinitye soughte out first and cheeflie whether by these and the lyke contemptible speeches the aduersarie laboured to disgrace deface that Apostolical writing and so impiouslie to auoyde suche authoritie when he should be pressed therewith Wherefore to draw to some issue howsoeuer Luther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called it stramineam or called it not or whether he spake so in respect of the matter of the epistle or the forme or by way of comparison with S. Paule or whatsoeuer other quidditie M.W. ether now hath or hereafter shall deuise if Luther did yt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deface the epistle which M.VV. denieth not and to dispossesse it of Canonicall authoritie as the thing it self speaketh if by his example the Germane Diuines churches altogether contemne it if vppon Luthers sentence Illyricus pronounce that Luther in his praeface rendereth great causes vvhy this epistle oughte in no case to be accounted for a vvriting of Apostolicall authoritie vnto vvhich reasons I thinke euerie godlie man and not geuen to contention ought to yeld if Pomerane say the vvriter thereof maketh a vvicked argument concludeth ridiculouslie if Vitus Theodorus thrust it cleane out of the booke if the Centuries affirme
holy Ghost to craue the praiers of sinful flesh which implieth sume feare of falling humane imbecillâ—â—ie then to excuse the maner of the stiâ—e and writing and in that respect Craue pardon of sinful flesh which is a thing of farre lesse preiudice And yet this doth the Spirite of God almost in euery epistle of S. Paule to the Romanes to the Corinthians to the Ephesians to the Colossians to the Thessalonians c. Thus standeth the note Hereby vve see that though the Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they vvrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise 10.16.13 as in the very first Councel of the Apostles them selues at HierusaleÌ„ is manifest Act. 15 7. and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus concerning the cause and purpose and maner of his vvriting and yet the very same is confessed scripture vvith the vvhole booke folovving Maruel not then if the author of the second booke of the Machabees vse the like humane speaches both at the beginning and in the later end nether do thou therefore reiect the booke for no Scripture as our heretikes doe or not thinke him a sacred vvriter The Angel vvissheth wel to meÌ„ of good vvil that is those vvhom God embraceth vvith his grace and mercy ergo men haue free vvill By this example a man may see what difference is betwene the old Gospel and the new If the wordes were â—easte as in the old time they were read and vnderstoode the consequent of this reason would haue held and so S. Augustine gathered whom we alleage But taking the word and sense as M. W. deliuereth it nether S. Augustine nor any other sober man did or would euer haue inferred such a consequent Our words are The birth of Christ geueth not peace of minde or saluation but to such as be of good vvill because he vvorketh not our good against our vvilles but our vvilles concurring August quaest ad Simplic li. 1. q. 2. tom 4. Christ vvent into Peters shippe ergo the vvhole church is Peters shippe This is of like qualitie with the second before noted It is only an allegory aptly and truly declared the substance whereof is vsual among the auncient fathers who cal many times the Catholike church by the name of Peters shipp And touching this special place S. Gregorie maketh no question but Christ so signified by this fact when he made choyse to enter into that shippe Thus he writeth Iesus a scended into Peters ship c. sitting there he preached to the multitudes Per nauem Petri quid aliud quam commissa Petro ecclesia designatur By Peters shippe vvhat els is signified but the church vvhich vvas commited to Peter To like purpose vpoÌ„ the same place writeth S. Ambrose S. Augustine S. Bede The wordes of our annotation are these It is purposely expressed that there vvere tvvo shippes that one of them vvas Peters and that Christ vvent into that one and sate downe in it and that sitting he taught out of that shippe no doubt to signifie the church resembled by Peters ship and that in it is the chayre of Christ and only true preaching Barnabas laid dovvne the price of his land at the Apostles feete ergo vve must kisse the Popes feete If the Apostle S. Peter had not before told vs that heretiks in the later daies especially should be Illusores mockers and the Prophete Dauid named their general profession a Chayre or schoole of scorners CathedraÌ„ irrisorum we might by our owne experience haue learned thus much of the Protestant writers of our time who by this feate among the popular haue brought into contempt the grauest partes of Christian religion and haue much shaken the obedience due both to spiritual and ciuil magistrates By this chiefely the Lutherans refel the article of Christes Ascension and being in heauen as we see in BreÌ„tius By this the Zuinglians refute Christs desceÌ„ding into hel as we see in maister Carlile and disproue the real presence whereof their common preachings and writings are witnes By this as a very plausible meane the Germane ministers stirred the people against their Emperour Charles the fift as vve reade in Sleidan And hovv like M. W. is vnto them for his smale talent by most of these his merie conclusions it appeareth In this present hovv far his vnreasonable collection differeth from our reasonable admonition the discrete reader may easely iudge Our vvordes are Barnabas as the reâ— did not only giue his goods as in vulgar almes but in al humble and reuerent maner as things dedicated to God he layed theÌ„ dovvne at the Apostles holy seete as S. Luke alvvaies expresseth and gaue them not into their hands The Sunamite sel dovvne and embraced Elisaeus feete Many that asked benefites of Christ as the vvoman sick of the bloudy fluxe fel dovvne at his feete and Marie kissed his feete Such are signes of due reuerence done both to Christ and to other sacred persons ether Prophetes Apostles Popes or other representing his person in earth See in S. Hierom of Epipanius Bishop in Cypres hovv the people of Hierusalem of al sortes flocked together vnto him offering their children to take his blessing kissing his feete plucking the hemmâ—s of his garment so that he could not moue for the throng Ep 61 cap. 4. cont error Io. Hierosol The Eunuch of the Quene of AEthiopia came to Hierusalem to vvorship ergo pilgrimages to holy places are acceptable to God why this reason should not be allowable I can not gesse The Eunuch came a long iourney froÌ„ Aethiopia to Hierusalem there to worshippe God and is commended for so doing therefore if we goe in like maner to Rome or HierusaleÌ„ for like cause we are not to be blamed where is the dissâ—militude whence riseth the inequalitie what part is there not answerable that man to vs his fact to ours his intention to ours the beginning continuance and ende proportionable to ours euery part and parcel of his doing fully reseÌ„bled in ours If M.W. haue any hid imagination which we can not reach vnto let him imparte it we wil frame him a reasonable answere The marginal note vpon the wordes of S. Luke is this Note that this Aethiopian came to Hierusalem to adore that is on pilgrimage VVhereby vve may learne that it is an acceptable act of religion to go from home to places of greater deuotion and sanctification To Christ is geuen a name aboue al names that in the name of Iesus al knees should bovv