of the Church For outwarde succession is no more certaine in that Church then in others and it hath bene diuerse times broken of and discontinued by vacations and schismes for manie yeares together If then the Church had bene builded vpon this tottering rocke of externall succession at Rome it had oftentimes bene dashed and ouerthrowen but thankes be to God the Church is builded vpon a surer rocke then is the personall succession of your Popes or els of anie estate of men in the worlde and therefore whatsoeuer becommeth of your Pope or of his chaire and succession the Church falleth not but abideth and remaineth for euer Your stories written in time of Antichristes tyrannie what cause is there whie we should anie whit regarde them the authors thereof being infected with the errors of the Pope and daring not write for the moste parte otherwise then might well stand with his humor And to all histories that since the defection haue commended the faith of that Church we oppose the worde of God which plainelie conuinceth it of manifold and damnable heresies besides we could alledge sundrie writers in all ages that openlie haue reprooued the same The former distinction concerning the Romane Church pag. 25. here Master Rainolds taketh in hand to disprooue and to shewe that my paradox as he calleth it is impossible First he saith I graunted the Church of Rome to haue bene pure godlie Christian for sixe hundred yeares after Christ which forsooth I neuer graunted as he meaneth that simply and absolutelie no manner of corruption in anie parte of doctrine had taken place therin but onelie according to the state of those times and comparison of that general apostasie which afterward ensued So your conceit M. R. that this alteration should whollie be wrought within the space often or twelue years is so vaine childish that nothing can be deuised more foolish and farther of from the purpose No M. Rainolds notwithstanding Antichrist was not openlie aduanced in the Romane Church before Bonifacius the third yet was there in it no small preparation for entertayning of him before that time through corruption of doctrine and manners in that Church though it was in manie things corrupted before yet had it also great sinceritie which by little and little decaied more and more till Antichrist came and was reuealed and after Antichrist was seated there yet was not therefore all puritie lost by and by but in continuance of time it fainted and languished hauing receiued deadlie poison and no remedie being prouided Wherefore this roye of yours was indeed a vanitie of vanities fitte for such a vaine sophister as you are But now because Doctor Saunders and M. Rainolds boldelie affirme that by testimonies of stories no heresie was brought into the Romane Church or anie chaunge of doctrine euer made in the same let me put them in minde briefelie Sigisbâ—rt Gemblacensis in Chronico Ann. 1088. that Sigisberius the moncke an Historiographer mentioned by them both expresselie chargeh Gregorie the seauenth and his successours for maintaining and practizing not onely an error but an heresie also in taking vpon them authoritie to excommunicate the Emperour and other ciuill Princes This heresie hath euer since continued in that See and is at this daie by the Pope and his Popelings auouched and therefore by confession of their owne Historiographers Pag. 55. some heresie hath taken place in the Church of Rome contrarie to Doctor Saunders and Master Rainolds proude assertion That the Romane Church of later time hath not chaunged the faith which the auncient Romane Church professed Master Rainolds promiseth now to prooue by such testimonies as I must needes alowe for vpright and sufficient My selfe is the first then Caluine Luther Martyr Illyricus none of which euer dreamed of such a matter as he taketh in hand to prooue by their confession That I haue said the first Romane Church helde the purity of faith nothing concerneth the later Church in what sense I haue so saide is before declared not thereby to iustifie that Church in euerie particular doctrine custome or ceremonie but onelie that the principall and substantiall articles of Christian religion were in it maintained against the heretikes of those times Then that Caluine Luâ—â—â— c. do graunt that the primitiue Romane Church maintained and beleeued the Popes supremacie the sacrifice of the Masse reall presence and Priesthoode is moste vntrue as further in discourse of this booke shall appeere And therefore the conclusion that of these premises should ensue is like the vntimelie fruite that ere it be ripe falleth downe to the ground And as for the common place that followeth concerning the continuance of Christs vniuersall Church pag. 57. to what purpose doth it serue or what argument maie it afforde you we beleeue and confesse to the comforte of our soules that Christs Church hath continued and neuer shall faile so long as the worlde endureth and we account it a profane heresie to teach that Christs Catholike vniuersal Church hath perished from the earth at anie time For this assertion as you truelie prooue shaketh the foundations of all faith and religion But as you haue effectuallie and inuinciblie by manifolde scriptures euinced that Christs Church can neuer be rooted out and no man in the world can open his mouth against you herein so if you had also proued by like euidence of scripture that the Catholike vniuersall Church of Christ is nothing els but the outwarde succession of the Romane see then had you prooued your matters soundlie and confuted our opinion truelie and proceeded orderlie But hauing spoken much concerning the perpetuitie of Christs Church which no Christian can denie or doubt of you bring vs no text not reason to shew that Christs Church either is the Popes succession or els dependeth vpon the same For as touching externall shew and succession of Churches the scriptures haue foretolde that Antichrist shall seduce great and small Apoc. 12.61 13.16 rich and poore free and bonde and that the Church shall flie into the wildernes and there remaine of al which no word could be true if the Catholike Church were tied to the Popes Chaire and the Popes Chaire were the rocke that can not be remooued And yet notwithstanding this generall dispersion and flight of the Church vnder Antichrist the Catholike Church shall for all that continue although not in that outwarde strength and glorie in which sometimes it hath appeered and florished Now this long discourse following is visible Pag. 59. c. and the Testimonies of Melancthon Oecolampadius Caluine and Illyricus at large rehearsed to that purpose all this argueth nothing els but pitifull and grosse ignorance in this man who not knowing what he auoucheth or what he refelleth yet laieth on such loade as though with euerie blow he felled his aduersarie to the ground The militant Church of Christ to be a visihle companie who hath from the beginning of the
indulgentia and gratious or sauing indulgence is the effecte of this satisfaction Although their meaing was nothing so corrupte as yours yea for the moste parte was sincere yet the maner of doctrine is vnsound in that our satisfaction is required as necessarie whereas Christ hath already made a ful satisfaction for vs and by occasion hereof it grewe in time to be an opinion receiued of the moste that these satisfactions did in some part appease the wrath of almightie God and deserue reward which is contraie to the Gospell of Iesus Christ Where is now that contradiction M. Rainolds which you imagined looke better what you saie or els we may worthelie thinke your dealing is verie childish vndiscrete nothing seemelie for a sober man or learned diuine But litle hope is there of more honest dealing at your hands who as may seeme Pag. 127. haue hardened your face against the truth set your selfe wilfullie in the chaire of scorners and slaunderers Foule slaunders and blasphemies vttered by M.R. against the trueth of Christes gospell For your railing at our doctrine of onelie faith is too impudent as though it leaft no place for bewailing of sinnes for fasting for praying for watching for giuing almes for doing good workes yea you call onelie faith onelie fansie and imagination You were a verie euill scholler in our schole who in all the time you taried amongst vs and had the charge also of a Church committed vnto you did no better learne the doctrine of iustification by faith alone then thus vntrulie and blasphemouslie to reporte of it Doth faith exclude good workes because it alone doth receiue embrace Iesus Christ our sauiour and redeemer is the faith of Christians whereby alone Christ is apprehended and applied vnto them no better then a vaine imagination and fansie Repente M. Rainolds of these spitefull and malitious slaunders against the eternall trueth of Christes Gospel or be assured your portion shall be with infidels and renagates in the lake that burneth with fire and brimstone for euer Now that you bring against me to prooue vs to be Ministers of Antichrist pag. 128. by the same reason that we prooue you to be priests of Antichrist let vs in a word consider the force of it I saie that seeing of Christs priesthoode there be two parts the one to offer a sacrifice once for all the other to make intercession for vs the Papists ouerthrowe both in that they teach that Christ is offered dailie that there be innumerable Mediatours Master Rainolds saieth If they be Antichrists for offering sacrifice we also are Antichrists for praying for so much as the one belongeth to his Priesthood as well as the other A blinde and witles cauill They pretend to offer a sacrifice no lesse then Christ himselfe to make attonement betwixt god man An ignorant vnlearned obiection of M.R. refuted This sacrifice is offered alreadie by Christ and neuer must nor can be offered againe and therefore they are indeed Antichrists in denying the onelie absolute sacrifice of Christ Againe in appointing so manie Mediatours by whose intercession they may be brought into Gods fauour they doe open iniurie to the other part of his priesthood which is to offer praiers for vs that by the worthines acceptation thereof we may be reconciled with God Doe we praie in this maner that for the vertue and merits of our praiers God would be gratious vnto vs and to others Noe but onelie for the merites of Christ where as you praie to be heard of God not onelie for Christes sake but also for the worthines and merits of a thousand Saincts and so bereaue our sauiour Christ of these two principal offices belonging vnto him onelie as he is our Priest Had you but a graine of true diuinitie in you as bigg as a mustard seed you could not thus groslie be abused with such absurd and peeuish sophistication CHAP. 7. Of M. Iewels chalenge IT much offendeth you Pag. 129. c. M. Rainolds that I will seeme to vpholde the chalenge which that learned and godly Bishop of Sarisbury M. Iewell did once make against your side But as the authour thereof while he liued maintained the same most truelie worthelie against your betters so I haue no cause to be afraid of anie thing that can be alleadged in disproofe of it by you or your companions who may not rightlie be compared with D. Harding and such others as then toke part with him against the Bishop And you may be ashamed to make mention of that chalenge which you haue so long agoe giuen ouer as a desperat cause wherein the chiefest aduersarie could not make shewe of proofe without vsing the testimonies of forged counterfeite writers as Amphilochius Clemens Abdias Hippolytus and such others whereof no more accounte is to be made then of fables and shameles forgeries Such were the chiefest proofes which D. Harding was able to bring and whatsoeuer he brought hath bene fullie answered in the Replie by the Bishop himselfe which booke as yet though it hath bene in some parts nipped at by diuers yet throughlie confuted was it neuer What you can doe in this case maie easilie be geassed God knoweth full litle haue you done to any purpose as shall appeare Your beginning is of an other matter Pag. 130. c. For this question of Peters being at Rome M. Iewell made not anie parte of his chalenge knowing well enough that this might easelie be prooued by testimonie of fathers a greate manie And this was I not ignorant of neither when I said that no Papist can prooue that Peter indeede was at Rome For albeit I know that diuerse haue so written since the Apostles times yet can I not receaue this as a sufficient proofe neither yet ought you there being against it so manie reasons out of scripture All Popish religion hangeth vpon a twine threed of Perers being sitting at Rome which can not be prooued nay rather is disprooued by the scriptures whereof euerie one hath more weight then all the testimonies of fathers alledged You know and can not denie that your wholl Church religion is built vpon Peters sitting at Rome which being a matter of such consequence as that the wholl is vpholden and sustained theruppon so as if it shake all is in danger if it fal al is cleane ouerthrowen it ought to be made manifest to al Christians that Peter was at Rome by greater proofe and warrant then is in the writings of men which being as good as anie of that nature can be afforded is not of sufficient strength to stay the conscience desirous to be soundlie and perfectly resolued in points of faith and religion but now further being by sundry testimonies of holie scriptures vtterly discredited it must be thought that they haue small conscience of truth or regard of their euerlasting estate that hang the saluation of their souls vpon so
you more substantially prooued For my part I thinke not and so do the best Hebricians that I haue read both protestants papists The text in the hebrew is easie enough and yealdeth a true and godlie sense Your last example Gen. 3. v. 15. prooueth no error in the Hebrew but onelie in your latine translation The Hebrewe in all the copies olde and new vnles one wilfullie corrupted by Guido Fabricius hath one reading whereby a comfortable promisse is set forth that the womans seed shal bruse the serpents head your translation containeth grosse impiety blasphemie referring that moste excellent worke to the woman which onelie appertaineth to the seed of the woman About this you saie the Protestants keepe a sturre And cause I thinke M.R. is angry with vs for making sturr about the chiefe promises of our redemption Such regarde haue the papists either of their owne or of our saluation wherefore some sturre should be kepte vnles it be no matter if whatsoeuer belongeth vnto our sauiour Christ were applied to the blessed virgine his mother as in this place moste horriblie and in the Psalmes alreadie hath bene notoriouslie performed by you in token of your great loue to our Ladie but small regarde of our Lorde That we haue charged the Apostle with anie error is a bolde manifest vntruth Pag. 324. Betweene the Apostles citation 1. Cor. 2. v. 9. the Prophet Esayes authoritie Chap. 64. v. 4. there is some diuersity in one word The Prophet hath expectanti ipsum to him that waiteth for him the Apostle diligentib ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that loue him Which diuersitie came not through ouersight or error in the Apostle but either that the Apostle followed the common reading of the Greeke or as his manner for the moste part is did take the sense not tying himself to the words For they that loue God are such only such as waite for him and this waiting for god ariseth of the loue of God You think the Apostle Prophet in these words declared the vnspeakeable ioyes of heauen which are prepared for the children of God and therefore you frame an argumente against iustification by faith Proude blasphemies vttered by M.R. against Gods word which you in your accustomed spirit of blasphemie call our mathematicall solifidian fansie because the Apostle writeth that God hath prepared so great things for those that loue him By the things which the eie hath not seene the eare not heard the heart not conceiued is meant the doctrine and mysteries of the gospell which the Lord hath reueiled to such as waite for him or loue him And to let you expound the wordes according to your owne sense doth this make any thing against the doctrine of iustification by faith onelie that God prepareth euerlasting inexplicable ioies for those that loue him For whome should they be prepared but for such as indeed loue him But is our loue worthie that rewarde Is it giuen to such as loue him in respect and for the merit of their loue This must you prooue if you will refell our doctrine in this behalfe But this was no matter to be handled in this place It was a poore glance and did no harme Here M.R. bringeth in a troupe of authorities together pag. 326. c. to prooue that false which I haue said and all true that he saith long sentences are translated out of Castalion D. Humfraie Pelicane and Munster wherby howsoeuer it fareth with his cause the volume of his booke is well increased For whereto serue these testimonies alledged That through negligence or ignorance of the writers printers some faultes may be found in the Hebrew Bibles I thinke there be none that wil denie but what makeh al this to purpose seeing there be a thousand times moe such faults in your translations then can be found in the fountaines your long speaches and discourses either in other mens words or in your owne when they come to scanning are short enough and therefore may in a short answere be discharged Your comparison of Iewes and Protestants in rayling at the Pope and Romane Church I passe ouer Two examples Master Rainolds willeth me to consider pag. 332. One the greate diuersitie of reading That in the text is such diuersity I deny The Iewes may perhaps in their Commentaries be of diuerse opinions touching the reading but in the text litle or no diuersitie shall you finde in so much that Ioannes Isaac affirmeth Lib. 2 pag. 69. there is soe great consent and agreement in the Bibles that no booke of the bible can be shewed written with the hand of a Iewe which either hath any thing that others want or wanteth any thing that others haue This may plainelie argue an exceading care to keepe their Bibles from all manner of corruption althoughe this that he writeth may almoste seeme incredible An other experiment is that the Hebrewe printes want something now which certainelie was in the first originals Example hereof you bring the psalme 144. Which being made according to the Hebrew Alphabete as diuerse other are one verse is wanting wholly therein the 14. in number which should beginne with Nun. What cause there was of omitting this Acrostiche I will not take vpon me to vnderstand It is not of later times corrupted seeing the Chaldee hath not that verse And as it is now in the Hebrewe so was it in Saint Ieromes time and before when the Hebrewe Bibles were accounted most pure and yet then in the Latine psalter a verse was supplied So that howsoeuer the matter stande this prooueth not the translation to be of greater puritie and credit then the fountaine Cause there was doubtles why the Prophet left out the order of the letter but whether such as the Rabbines and Talmudâ—sts haue deuised I cannot affirme The like example haue you in the. 36. Psalme of your edition which being made after the same manner of the Hebrew Alphabet you haue not in it the letter Am. Reasons thereof are alledged both by Iewes and learned Papists but the place for all that they thinke not to be corrupted as you peraduenture will rashlie pronounce As for that in the Greeke and Latine of this Psalme there is a verse answerable the first word whereof in Hebrew beginneth with Nun Nasman Fidelis Dominus c. this prooueth not the fountaine to be corrupte or vnperfecte but the Septuagintes finding no verse for the letter Nun and thinking perhaps there was some want repeated the. 17. verse following the first onely being changed For this verse supplied by them and the other following is al one excepting onely the first worde It seemeth not that the Prophet was altogeather so curious to keepe the order of letters that if any be wanting in a Psalme of that kinde we ought therefore to suspecte corruption in the Hebrew In the Psalme 25. no verse beginneth with Vau and two beginne with Resh
setting forth the Bible in Hebrew and other languages I graunt you haue not disgraced the tongues but the scriptures written in those tongues you haue indeauoured as much as in you laie to disgrace although doe what you can you shall neuer be able to disgrace them truly And herein may you firlie be compared to the Iewes for as they keepe the Hebrew text moste carefullie but yet haue lost the true meaning thereof soe you haue indeed printed the old and new testament in Hebrew and Greeke with diligence and great cost but in the meane time you deny them to be the authenticall word of God This treatise you conclude ful discreetly that first we must be sure of our faith That is a verie good thing but how this should be wrought you tell vs not The latine translation is for this purpose no fitter then the Hebrew and Greeke fountaines but rather manie waies more vnfitte being onelie a translation and that an vnperfecte a corrupt an obscure translation though it were as excellent as euer any translation could be which God knoweth is far otherwise yet might it not attaine to the diuine perfection of the originall text that was written and published by the wisdome of Gods holie spirit and ministery of the Prophets Apostles and Euangelistes But saie you let vs holde the Church then our Greeke and Hebrew may do vs some good let vs departe from her our Greeke and Hebrew will turne to our perdition And I graunt M. R. that to talke of the Greeke and Hebrew vnles we hold the right faith in the true Church helpeth vs nothing but rather increaseth our condemnation But this is true no lesse I am sure of your latine then of the Greeke and Hebrew vnles there be some secrete vertue in that which is not in the other that to talke of it though a man hold not either faith or Church may be a profitable thing If this be not your meaning then haue your words no sense nor force of reason in them a meete conclusion for such a discourse CHAP. 15. Of the new testament set forth in the Colledge of Rhemes AS Master Rainolds hath heâ—herto defended with great indeuour pag. 443. c. and smal successe their latine vulgare translation so now is he come to maintaine in like manner their Rhemish late English translation of the new Testament whereof himselfe may seeme to haue bene a principall author or at least some speciall dealer in the worke First he rehearseth my words at large written in my preface concerning that translation and setteth vpon them six markes whereof he intendeth in order and seuerallie to speake But before he come to the particulare scannig of my wordes he breaketh out into immoderate and immodest railing wherein is nothing worthie answere and therefore suffering him to plaie his parte with Aiax or Hercules of whome he speaketh let vs procead to the seuerall points and so shall it appeere whether I haue vttered any thing but a certaine trueth or whether he had cause thus strangelie to behaue himselfe First I saide that since the world was made neuer was there set forth such a translation pag. 445. whereupon this man taketh occasion to talke of newe Testaments and translations hereof set forth 5000. yeares agoe And haue we not iust cause to admire his wisdome and granitie that could deuise and handle in this sorte such a simple fantasie of his owne braine since the world was created neuer was found such a translation as the Rhemish is therefore saith Master Rainolds there haue bene translations of the newe Testament euer from the creation of the world If anie man els can so vnderstand it I am content to let it be so taken To me it seemeth straunge that anie man of reason should thinke and write thus absurdlie thus peeuishlie thus falsely vnles it were to make him selfe ridiculous and odious to all the worlde But of this so foolish a conceit of his we neede not to speake moe words Now will Master Rainolds prooue indeed that worse translations of the newe Testament haue bene by vs set forth of late then theirs is and therefore that I haue saide vntruelie that theirs is worst of all His argument is thus framed pag. 450. c. a translation that transformeth God into a deuill must needs be worse then theirs But seuen of our translations whereof some haue bene set forth within these fiue yeares transforme God into a deuill Therefore these are worse then theirs His assumption he prooueth by a place translated in the first of S. Peter Chap. 2. ver 8. And here is made a great sturre with long sentences out of Illyricus Beza Castalion The indifferent reader wil be content with a short replie when a longer is not requisite Now then what is this hainous fault of our translations Because they haue translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the which thing they were ordained A greeuous accusation but a faint proose the translation is right and no more transformeth God into a deuil then doe S. Peters words themselues which were written by direction of Gods moste holie spirit Here is no place to make discourse of this question whether God be author of sinne which as it is a most impious assertion so haue you moste falselie obiected it vnto vs sundrie times and neuer could prooue it once This place of S. Peter we cannot otherwise translate vnles we would willinglie translate amisse S. Peters owne text being sound our translation agreeing fullie therewith cannot lead men into any such damnable opinion as that is whereof you speake Yet saith M. R. verie confidentlie finde you anie so wilfull and horrible an Atheisme in ours and hardlie set a fire on them all Take heede what you speake Is this wilfull and horrible Atheisme are all your bookes worthie to be burnt if anie such can be found in them will you stand to this How then haue you translated the place your selues Let vs looke now on your translation thus it is wherein also they are put This cannot be true following your latine which hath quo for quod and therefore in your margent you mend it thus whereto also they are orderned And how differeth this from ours what Atheisme is in ours more then in this or why deserueth ours to be burnt rather then this Burne your owne if you list Master Rainolds and if you speake as you thinke you haue pronounced them in your iudgement worthie to be cast into a fire and so perhaps you could be content so that ours might burne withall for companie The three points following pag. 455. c. 2.3.4 are hudled vp and answered together concerning vnaccustomed and monstrous nouelties of wordes whereof their translation hath such examples as the like in no other can be found so as a man may iustlie call it a new fangled and ridiculous translation deuised rather to amaze the readers and make the worde of God a laughing stocke
Saint Lukes preface before his gospell cannot by anie meanes excuse the second booke of Machabees from being Apocryphall wherein the Author craueth pardon for his so slender writing of that historie There is no likenes of comparison at all betweene the Euangelists endeauour to learne and write the certaine truth and that authors confession of his infirmitie and imperfection in writing his booke One thing it is to enquire the truth with all diligence and so hauing found the same to set it forth in writing moste exactlie an other hauing written a booke to desire the readers fauour and forgiuenes in respect of the writers simplicitie and vnskillfulnes The first detracteth nothing from the wisdome maiesty of Gods spirit to search the truâ—h by all such meanes as by which the same maie be learned the other argueth a conscience acknowledgement of wants in writing which cannot be applied to the holie Ghost whoe whatsoeuer he taketh in hand moste wiselie and excellentlie performeth the same Doth Saint Luke anie where excuse his want of vtterance his rude slender and vnlearned manner of writing Nothing lesse nay he protesteth in the same preface that he hath attained to the exacte knowledge of euerie thing and that he writeth a moste certaine and vndoubted trueth so farre of is he from crauing pardon of anie man which the simple writer of that booke of Machabees in regard of his owne weaknes and vnhabilitie thought it expedient for him to doe Your places out of the Apostle are friuolous bewraying your grosse ignorance S. Paul saith that in some part he had written boldelie to the Romanes 〈…〉 15. What then did he therefore craue pardon for his so bolde writing vnto them Doth he not shew immediatlie the cause of this boldnes to be for that he was a minister of Iesus Christ among the gentiles That he faith he was conuersant among the Corinthians in weakenes in feare and trembling 1. Cor. 2.3 what concerneth this the writings that he published to the Church The greatnes of the Lords worke in hand made him to tremble but for his writings he feared not the iudgement of man nor euer submitted them to mans discretion That he desireth them to beare with his follie c. 2. Co. 11.1.17 he speaketh not to excuse anie follie in him selfe who had alwaies moste wiselie and grauelie behaued himselfe towards the Corinthians but to reprooue rather the singular arrogancie and follie of the false Apostles whoe being in no respecte comparable to the Apostle yet bragged immoderatlie and preferred themselues before him This is another case Master Rainolds vnlike to that whereof we spake Men of good will pag. 505. Luc. 2.14 to whome the Angell wisheth well are by our newe diuines of Rhemes expounded for men indued with free will And thus saith Master Rainolds was it taught in the old gospell But what gospell he meaneth it were a good thing to vnderstand For S. Lukes gospell teacheth no such thing which yet sure I am is the olde and true gospell of Christ E ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worde S. Luke in that place hath vsed neuer signifieth free will but fauour and good wil which one beareth towards another S. Augustine was by ignorance of the Greeke tongue deceiued and anie man maie soone perceiue that the Angell speaketh of Gods loue towards mankind which then moste notablie appeered when the Sonne of God was borne of a woman For our papists to gather hereof mans free will is too childish and absurde abuse of holie scripture Christ preached out of Peters shippe Luc. 5.3 and therefore our Rhemists make an argument that the wholl Church is Peters shipp If such allegories may goe for sound proofes then will it be easie not onlie for the Pope to prooue his primacie but for all other heretikes that euer were to iustifie their detestable opinions what-soeuer That by Peters ship the fathers haue taught the Church of Christ to be resembled no man denieth but they conclude not nor applie their allegorie so far as you doe to prooue that as Peter was owner of that ship so he and his successors are gouernours of the wholl Church Such allegories as this of yours may please fooles in their merie conceits but wise men will esteeme them no better then they deserue Barnabas laid downe the price of his land at the Apostles feete pag. 510. Act 4.37 where upon our Rhemists make a long annotation of reuerence due to sacred persons either Prophets Apostles or Popes Whoe can otherwise thinke but that hereof they meant to make an argumente for kissing of the Popes feet least anie thing concerning the Pope should want due confirmation yet Master Rainolds calleth this and the rest merie conclusions and complaineth of mockers Indeed such merie conclusions haue you deuised manie in your Annotations fitter a great deal to bring your wholl Religion into derision then to edifie in true faith Thus haue you long and yet still would you mocke the world but your mockeries are well espied the Lord be praised for it The Queenes Eunuch of Aethiopia came to Ierusalem to worshipp ergo pilgremages to holie places are acceptable to God pag. 512. Act. 8.27 This reason why it should not be allowed Master R. saieth he cannot gesse and desiereth me if I haue anie hid imagination to impart it vnto him which I am verie well content to doe The cause that mooued this noble man of Aethiopia to trauaile so farre was for that in Iudea onelie was the visible Church of God and in Ierusalem stood the Temple wherein onelie sacrifices might be offered to God Which being so necessarie was it for him to repaire thither for the exercise of his religion in the Church of God and place particularlie thereunto appointed by the Lord. This can you not applie to Rome or Ierusalem now or anie other place in the world and therefore manifest dissimilitude and inequality is there betweene this Eunuches iourneying to Ierusalem for so godlie and necessarie causes and popish pilgremages to places abroade for noe cause but onelie for idle and wandering superstition Concerning putting of our cappes pag. 515. Phil. 2.10 and making curtesie at the name of Iesus Master Rainolds is verie earnest and concludeth in the end that I am an Atheist and make no account of Christ for denying that seeing we yeald this honour of capp and curtesie to the letters name seale and seat of the Prince If this be a true argument Master Rainolds as you in your vehemencie would haue it seeme how commeth it to passe that Gods name amongst you is not honoured with like reuerence of capp and knee whensoeuer it is heard will you put of your capp when the Prince is named and wil you make curtesie at the Popes name at his triple crowne or crosse and will you neuer once stirre your cappes or bowe your knees when God is named Is this your Religion is