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THat is chiefely to bee feared and auoyded of the Lorde Protector, and now specially in the Kinges minority, that may bring both daunger to hym,* 1.1 and trouble to the Realme.
Innouation of religion from that state, which K. Hen∣ry left it, may be and is like to be daungerous to himselfe, and cause trouble to the Realme.
Ergo innouation of Religion, from the state that the king left it is in no wise to be attempted.
* 1.2TO aunswer first to the vocable innouation, which he stumbleth so greatly vpon, this I say: that innouati∣on is properly vsed,* 1.3 where a thing is brought in a new, which was not before. Forasmuch therefore, as in this al∣teration there is no new religion brought in, but only the old religion of the primitiue church reuiued, therfore here is to be thought not so much an innouation, as a renoua∣tion or reformation rather of religion, which reformation is oft tymes so necessary in common weales, that without the same all runneth to confusion.
Secondly, I aunswer to the argument, which I doe deny as a fallax, for there is fallacia accidentis. Where it is sayd, that reformation of religion gendreth daunger to the Protector, and trouble to the realme: first what wil come, that is vncertaine: And God be hallowed, yet no danger hath come to England for the reformation of religiō. And though there did, yet the cause thereof is not to be imputed to religion reformed. For sincere and true doctrine of hys owne nature worketh quiet, peace and tranquillitie, with all good order. And if the contrary happen, that is incident by other causes, as by the malice of Sathan, and wycked aduersaries, not by reason of the doctrine and true religi∣on. So after the preaching of Christ and his Apostles, dis∣sention followed in common weales betwixt father and sonne, brother and brother, &c. but that is not to be ascri∣bed to them, but to other.
As concerning the faults found in the Paraphrase of Erasmus,* 1.4 this I aunswer and say, that this bishop belike had ouerwatched himselfe in this matter. For if it be true which he himselfe affirmeth, fol. 744. that he neuer read that booke before, and now he neuer slept till he himselfe red it. It happened peraduenture, that in the ouermuch watching of himselfe, and swift readyng of the booke, hys iudgement was a sleepe, whiles his eyes were open in readyng the same.
Likewyse touching the booke of Homelies, especially the Homilie of saluation,* 1.5 wherewith he findeth hymselfe so much grieued with the Archbishop, seeyng he bringeth foorth no prooues, I haue nothing to answer. In ye meane season this I haue to thinke, that if he had bene so cunning in the knowledge of his owne saluation, as he was in the destruction and vexation of Christes members, he would neuer so rage agaynst that Homily.
Touching the examination of Anne Askew, if it bee misreported by M. Bale,* 1.6 why doth not he note the places which they be, and wherein? And if he had, or were able so to do: yet seeyng the examination was of her own pen∣ning, which M. Bale did follow, let euery Christian Rea∣der iudge, whether is more to be credited of these two, she that was persecuted, or he that was the persecuter.
And where he speaketh so much of quiet and tranquilitie. This I aunswere,* 1.7 that quiet and tranquillitie in weales publike, so long as they are ioined with right reformed re∣ligion, be much to be embraced. But when it is otherwise, that is, where true religion lacketh his right, there let the second table geue place to the first.
He thwarteth also, and wrangleth much against plai∣ers,* 1.8 Printers, Preachers. And no maruell why. For he se∣eth these three things to be set vp of God, as a triple bul∣warke against the triple crowne of the Pope, to bring him down, as God be praysed they haue done meetely well al∣readie.
As touching the Article of Free iustification by fayth, which he cannot abide,* 1.9 forasmuch as we haue sufficiently declared in the notes before, we shalt referre the Reader now also vnto the same.
* 1.10And moreouer, because in one of his letters, mention is made of a certaine letter sent vnto M. Ridley, because we will defraud thee (gentle reader) of nothing that com∣meth to our handes, here hast thou the copy thereof, in ef∣fect as followeth.
Here followeth the copy of the letter of St••. Gardiner sent to M. Ridley, in the letters aboue mentioned, contei∣ning matter and obiections against a certaine Ser∣mon, of the sayd Maister Ridley, made at the Courte.
MAister Ridley, after right hearty commendations, it chaunced me vpon Wednesday last past, to be present at your sermon in the courte, wherein I hard you con∣firme the doctrine in religion, set foorth by our late Soue∣raigne Lorde and mayster, whose soule God pardon, ad∣monishing your audience that ye would specially trauell in the confutation of the bishop of Romes pretended au∣thoritie, in gouernement and vsurped power, in pardons whereby hee hath abused himselfe, in Heauen and earthe. Which two matters I note to be playne,* 2.1 and here wyth∣out controuersie. In the other two ye spake of, touchyng images and ceremonies, and as ye touched it, specially for holy water, to driue away deuils, for that ye declared your selfe alwayes desirous, to set forth the mere trueth, with great desire of vnitie as ye professed, not extending anye your asseueration beyond your knowledge, but alwayes adding such like words (as farre as ye had read) and if any man could shew you furder, ye would heare him (wherein ye were much to be commended) Upon these considerati∣ons, and for the desire I haue to vnitie, I haue thought my selfe bound to communicate to you, that I haue read in the matter of Images, and holy water to the intent ye may by your selfe consider it, and so wey, before that ye wil speake in those two pointes, as ye may (reteining youre owne principles) affirme still that ye woulde affirme, and may in deede be affirmed and mayntayned, wherein I haue seene other forget themselfe. First I send vnto you herewith (which I am sure ye haue red that (a) 2.2 Eusebius writeth of Images, whereby appeareth that Images haue beene of (b) 2.3 great antiquitie, in Christes Church, and to say, we may not haue Images, or to call them when they re∣present Christ or his Saintes, be ouer grosse opinions, to enter into your learned head, what so euer the vnlearned woulde tattle. For you know the text of the old law. (c) 2.4 Nō facies tibi sculptile, forbiddeth no more Ima∣ges now, then another text forbiddeth to vs puddings. And if omnia be munda mundis, to the bellye, there can be no cause why they should bee of themselues impura to the eye, wherein ye can say much more. And then when we haue Images, to call them Idols, is a like fault in fond folly. As if a mā would call (Regem) a Tyrant, and then bring in old writers to prooue that Tyrannus signified once a kyng, like as (Idolum) signified once an Image: but like as (Tyrannus) was by consent of men, appropriate, to signifie an v∣surper of that dignitie and an vntrue king: So hath (Ido∣lum) bene appropriate to signifie a false representation, and a false Image. In so much, as there was a solemne ana∣themization of all those that would call an Image and I∣doll, as he were worthy to be hanged, that would call the king our maister (God saue him, our true iust king) a ty∣rant, and yet in talke he might shew that a tyrant signified sometime a king, but speech is regarded in his present sig∣nification, which I doubt not ye can consider right well.
I verily thinke, that as for the hauing of Images, ye will say inough, and that also when we haue them, we should not despise them in speach, to call them (d) 2.5 idols, ne despise them with deedes, to mangle them or cut them, but at the least suffer them to stand vntorne, wherein Luther that pulled away all other regarde to them, straue stoutly, and obteyned (as I haue seene in diuers of the churches in Germany of his reformation) that they shoulde (as they do) stand still.
All the matter to be feared is exces in worshipping, wherein the church of Rome, hath bene very precise. And specially Gregory, writing Episcopo Mastilien. which is cō∣teined, De consecratio. Distinctione. 3. as followeth.* 2.6
Perlatum ad nos fuerat, quod inconsiderato zelo succensus, fanctorum imagines, sub hac qua∣si excusatione, ne adorari debuissent, confregeris, & quidem eas adorari vetuisse, omnino lauda∣mus, fregisse verò reprehédimus. Dic frater, a quo factum esse sacerdote aliquādo auditum est, quod fecisti? Aliud est enim picturam adorare, aliud per picturam historiam, quid sit adorandum addisce∣re. Nam quod legentibus scriptura, hoc & idiotis praestat pictura cernentibus, quia in ipsa ignoran∣tes vident quid sequi debeant, in ipsa legunt qui literas nesciunt, vnde & praecipue gentibus, pro lectione pictura est.
Herein is forbidden adoration,* 2.7 and then in Sexta Sinodo, was declared what maner of adoration is forbidden, that is to say,* 2.8 godly adoration to it being a creature, as is contei∣ned in the chapiter, Venerabiles imagines,* 2.9 in the same distinction, in this wise.
Venerabiles Imagines Christiani non deos appellant, neque seruiunt eis vt dijs, neque spem salutis ponunt in eis, ne{que} ab eis ex spectant futurum iudicium, sed ad memoriam & recordationē primitiuorum venerantur eas & adorant, sed non seruiunt eis cultu diuino, nec alicui creaturae. By which doctrine, all idolatry is plainly excluded, in euident wordes. So as we cannot say, that the worship∣ping of Images had his beginnyng by popery, for Gre∣gory forbad it, vnlesse we shall call that Synode, Popery, because there were so many bishops. And yet there is for∣bidden, cultus Diuinus, and agreeth with our beforesaid do∣ctrine, by which we may creepe before the crosse on good Friday, wherein we haue the Image of the crucifixe in ho∣nour, & vse it in a worshipfull place, and so earnestly looke on it, and conceyue that it signifieth, as we kneele a) 2.10 and creepe before it, whiles it lyeth there, and whiles that re∣membrance is in exercise, with which crosse ne∣uertheles, the Sexten when he goeth for a corse, will not be afrayd, to be homely, and holde it vnder hys gowne whiles he drinketh a potte of ale, a point of homelinesse that myght bee left, but yet it declareth, that he esteemed no Diuini∣tie in the Image. But euer since I was borne a poore parishioner, a lay man, durst be so bold at a shift (if he weee also churchwarden) to sell to the vse of the Church at length, and his own, in the meane tyme, the siluer crosse on Easter Monday, that was creeped vnto on good Friday. In specialties, there haue bene speciall abuses, but generally Images haue bene taken for Images, with an (b) 2.11 office to signifie an holy remembraunce of Christ and his saints. And as the sounde of speache vttered by a liue∣ly Image, and representing to the vnderstan∣ding, by the sense of hearing godly matter, doth stirre vp the mynde, and therewith the body, to consent in outward gesture of worshipfull re∣gard, to that sound: (c) 2.12 So doth the obiect of the Image, by the sight, worke like effect in mā, within and without, wherin is verily worship∣ped, that we vnderstand, and yet reuerence and worship also shewed to that, wherby we attaine that vnderstanding, and is to vs in the place of an instrument. So as it hath no worship of it selfe, but remayneth in his nature of stone or tymber, siluer, copper or gold. But when it is in office, and worketh a godly remembraunce in vs, by representation of the thyng signified vn∣to vs, then we vse it worshipfully and honourably, as many do the (d) 2.13 priest at Masse, whome they little regard all the day after. And me thinketh euer, that like as it is an ouer grosse error, to take an image for God, or to worship it with godly (e) 2.14 honour. So to graunt that we may not haue Images of Christ, and that we may do no worship before them, or not vse them worship∣fully, it is inexplicable. For it is one kynde of worship to place them worshipfully. So as if a man place an Image in the church, or hang it a∣bout his necke, as (f) 2.15 all vse to do the Image of the crosse, and the knight of the order (g) 2.16 Saint George, this is some piece of worship. And if we may not contemne the images of Christ and his saintes, when we haue them (for that were villanie) not neglect them (for that were to haue them without vse▪) which were inconuenient, (quia nec natura nec arte quicquam fit frustra) wee must haue them in estimation and reputation, whiche is not without some honour and wor∣ship, and at the least in the place, where we con∣ueniently vse them, as in the church, as where they serue vs rather then we them, and because their (h) 2.17 seruice is worshipfull, they be so regarded accor∣dingly, for that time of seruice, and therefore they be called Venerabiles Imagines, and be worshipfully ordered, before whom we kneele, and bowe, and cense, not at that the I∣mages be, but at that the Images signifie, which in our kneeling, bowyng, and censing, we knowledge to vnder∣stand and read in that fashion of contract writing,* 2.18 where∣in is wrapped vp, a great many of sentences, sodenly ope∣ned with one sodaine sight, to hym that hath bene exercised in readyng of them. And me see∣meth, after the faith of Christ receiued & known, and throughly purged from heresies, if by case, there were offered a choise, either to retein pain∣ting and grauing, and forbeare writing, or cho∣sing writing, to forbeare both the other gifts: it would be a probleme, seeing if grauing were ta∣ken away, we could haue no printing. And therefore they that presse so much the wordes, of Non facies tibi sculptile, e∣uer me thincketh they condemne printed bookes, the ori∣ginall wherof is of grauing to make * 2.19 matrrices literarum. Sed hoc est furiosum, & sunt tamen qui putāt palmarium. And therfore now it is englished. Thou shalt make no grauen Images, least thou worship them, which (I here) is newly written in the new church, I know not the name, but not farre frō the old Iury. But to ye matter of Images, wher∣in I haue discoursed at large I thinke, and ye consider (as I doubt not, but ye will) the doctrine set foorth by our late Soueraigne Lord? Ye shall in ye matter see ye truth set forth by such as had that committed vnto them, vnder his high∣nes, amongest whome I was not, nor was not priuie vn∣to it, till it was done. And yet the clause in the booke, for discussion of (the Lord) and (our Lorde) hath made manye thinke otherwise, but I take our Lorde to witnes, I was not: & that declaratiō of (our Lord) was his highnes own deuise, ex se. For he saw the fond Englishing of (the Lord) disseuered in speach whom our Lord had congregate. And this I adde lest geuing authoritie to the booke,* 2.20 I shoulde seeme to aduaunt my selfe.
Now will I speake somewhat of holy water, where∣in I sēd vnto you, the xxxiiij. chapter in the ix. book of thi∣story Tripartite, where Marcellus the bishop, bad Equiti∣us his Deacon, to cast abroad water by him first hallowed wherwith to driue away the deuill. And it is noted, howe the deuil could not abide the vertue of the water, but vani∣shed away. And for my part, it seemeth the history may be true. (:) 2.21 for we be assured by scripture that in the name of God, the churche is able and strong to cast out Deuils ac∣cording to the Gospel, In nomine meo daemonia eijcient &c. So as if the water were away, by only calling of the name of God, that maystry may be wrought. And being the ver∣true of theffect onely attributed to the name of God: the question shuld be onely, whether ye creature of water, may haue the office to conuey the effect of the holines, of thinuo∣cation of Gods name. And first in Christ, the skirt of hys garment had such an office, to minister health to the womā and spe••cle and cley to the blinde, and S. Peters shadow, & S. Paules handkerchers. And leauing old stories here at home, the special gift of curation, ministred by the kings of this realme, not of their owne strength but by inuocati∣on of the name of God, hath bene vsed to be distributed in rings of gold and siluer. And I thinke effectually wher∣in the mettall hath only an office, and the strength is in the name of God, wherein all is wrought. And Elizeus put his staffe in like office. And why the whole church myght not put water in like office, to conuey abroad the inuocati∣on of gods name: there is no scripture to the contrary, but there is scripture how other inferiour creatures haue bene promooted to like dignitie, and much scripture, how water hath bene vsed in like and greater seruice. And the story I send vnto you, sheweth how water hath bene vsed in the same seruice, to driue away deuils. In which matter if any shall say, he beleeueth not the story, and he is not bound to beleue it, being no scripture: that man is not to be reaso∣ned with, for the effect of the kings crampe rings. And yet for such effect as they haue wroght, when I was in Frāce,* 2.22 I haue bene my selfe much honoured, and of all sortes en∣treated, to haue them, with offer of as much for them, as they were double worth. Some will say, what is rings to holy water? Marrie thus I say, if the mettall of gold and siluer, may doe seruice to cary abroad, the inuocatiō of the name of God effectually for one purpose, water may also serue to cary abroad the inuocation of the name of God, wherewith to driue awaye deuils. Hereto will be sayde. Non valet argumentum a posse ad esse. But the story saith, the water did that seruice, and other straungers say and affirme by experience, the kings Maiesties rings haue done the seruice. And our late maister continued all his life, the exercise of that gift of God, and vsed siluer and gold to doe that seruice, to cary abroad the strength of the inuocation of the name of God by him, and he vsed it a∣mong vs that serued him in it, when hee had throughly heard and seene what might be sayd in the matter, and yet he had no scripture, especially for it that spake of rings of siluer or gold, no more then is for the ashes ministred a lit∣tle before ye last preached. And as our young soueraigne Lord hath receiued them reuerently: so I trust he shall be aduertised, ne negligat gratiam Dei in dono curationum, but follow his father therein: also not doubting but God will heare him as he hath heard his father, and others his pro∣genitors, kyngs of this realme, to whose dignitie God ad∣deth this prerogatiue, as he doth also to inferior ministers of his church, in the effect of their prayer, when it pleaseth hym. A man might finde some yonglings percase yt would say, how worldly, wily, wittie bishops, haue enueigled
simple kings heretofore, and to confirme their blessinges, haue also deuised,* 2.23 how kings should blesse also, and so au∣thoritie to maintayne, where truth fayled, and I haue had it obiected to me, that I vsed to prooue one piece of myne argument euer by a king, as when I reasoned thus. If ye allow nothing but scripture, what say you to the Kinges rings? but they be allowed, Ergo, somwhat is to be allow∣ed besides scripture. And another, if Images be forbidden * 2.24 why doth the king weare S. George on his brest. But he weareth S. George on his brest: Ergo, Ima∣ges be not forbidden. If saints be not to be wor∣shipped, why kep•• we S. * 2.25 Georges feast? But we keepe S. Georges feast, Ergo, &c. And in this matter of holy water, if the strength of the inuocation of the name of God to driue away deuils, cannot be distribute by water: why can it be destribute in siluer, to driue away diseases, and the daungerous disease of the falling euill? But the rings hallowed by the holy church, may do so. Ergo, the water hallowed by the Churche may do lyke seruice. These were sore argumēts in his tyme, and I trust be also yet and may bee conueniētly vsed, to such as would neuer make an end of talke, but rake vp euery thyng yt theyr dull sight cannot penetrate, wherin me thought ye spake effectually, when ye sayd, men must re∣ceyue the determination of the particular church and obey, where Gods lawe repugneth not ex∣presly. And in this effect to driue away deuils, that prayer and inuocation of the church may do it, scripture maintaineth euidently, and the same scripture doth autorise vs so to pray, and encou∣rageth vs to it. So as if in discussiō of holy wa∣ter, we attribute all the effect to ye holines which procedeth from God by inuocation of ye church, and take water for an onely seruaunt to cary a∣broad holynesse: there can be no superstition, where men regard only prayer, which scripture authoriseth. And if we shall say that the water cannot do such seruice: we shall be conuinced, in that it doth a greater seruice in our baptisme by gods speciall ordinance. So as wee cannot saye, that water cannot, or is not apt to doe this seruice, onely the staye is, to haue a precise place, in the newe Testament, to say, vse water thus in this seruice, as we do in holy water, which me thinketh needeth not where all is ordered, to be well vsed by vs: and whē the whole church agreed vpon such an vse: or any particular church, or the common minister of it: and by the exorcisme ordered for it, the thyng to be vsed, purged, there can be but slender mat∣ter to improoue that custome, wherin God is only honou∣red, & the power of his name set forth, whereunto all thing boweth and geueth place, all naturall operation set apart and secluded. And when any man hath denyed, that water may do seruice, because scripture appoynteth it not, that (because) driueth away much of the rest, the church vseth, and specially our cramp rings. For if water may not serue to cary * 2.26 abroad, the effect of Gods grace obteined by in∣uocation frō God, by ye common prayer of ye church. How can the mettall of siluer or gold cary abroad, the effect of the kings inuocation in the crampe rings? which manner of reasonyng (ad hominem) Christ vsed with the Iewes, whē he sayd, Si ego in Belzebub, eijcio daemonia, filij vestri, in quo e∣ijciunt? And if by our owne principles, we should be en∣forced to say that our * 2.27 crampe rings be superstitiō (where truth enforceth vs not so to do) it were a maruelous pu∣nishment. Si caeci essemus (as Christ saith) peccatum non ha∣beremus, sed videmus, and this realme hath learnyng in it, and you a good portion thereof, accordyng whereunto I doubt not, but ye will waigh this matter non ad popularem trutinam, sed artificis stateram. I meane that artificer yt tea∣cheth the church our mother (as ye full well declared it) & ordered our mother to geue nourishment vnto vs. In which poynt speaking of the church, although ye touched an vnknowen church to vs, and knowen to God only, yet declared the vnion of that Church in the permixt Church, which God ordereth men to complaine vnto, & to heare a∣gayne, wherein the absurditie is taken away of them that would haue no church knowen, but euery man beleue, as he were inwardly taught himselfe, whereupon followeth the olde Prouerbe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which is far frō ye vnitie, ye so earnestly wished for, wher∣of (as me thought) ye said pride is the let, as it is vndoub∣tedly, which fault God amend, and geue you grace, so to facion your words, as ye may agree with them in speeche, with whom ye be enclined to agree in opinion. For that is the way to relieue the world. And albeit there hath bene betwene you and me, no familiaritie, but contrarywise, a litle disagreement (which I did not hide frō you,) yet con∣sideryng the feruent zeale ye professed, to teach * 2.28 Peters true doctrine, that is to say, Christes true doctrine, where∣unto ye thought the doctrine of Images and holy water, to put away deuils agreed not: I haue willingly spent this tyme, to communicate vnto you my folly (if it be fol∣ly) * 2.29 plainly as it is, whereupon ye may haue occasion, the more substantially, fully and plainly to open these matters for the reliefe of such as be fallen from the truth and confir∣mation of those that receyue and follow it, wherein it hath bene euer much commended, to haue such regard to histo∣ries of credite, and the continuall vse of the church * 2.30 rather to shew how a thyng continued from the beginnyng, as holy water and Images haue done, may be well vsed: thē to follow the light rash eloquence, which is euer ad manū, to mocke and improoue that is established. And yet agayne I come to Marcellus that made a crosse in the water, and bade his deacon cast it abroad, * 2.31 cum fide & zelo, after which sort, if our holy water were vsed, I doubt not but there be many Marcellus, and many Elizeus, and many at whose prayer God forgeueth sinne, if such as will enioy ye prayer haue faith and zeale, as Equitius, and were as desirous to driue the deuil out of the temple of their body and soule, as Equitius out of the temple of Iupiter. So as if holy vse were coupled with holy water, there should be more plen∣tie of holynesse then there is, but as men be prophane in their liuyng, so they cannot bide to haue any thing effectu∣ally holy, not so much as bread and water, fearing lest they should take away sinne from vs, which we loue so well. Solus Christus peccata diluit, who sprinckleth hys bloud, by hys ministers, as he hath taught hys spouse, the Church in which those ministers be ordered, wherein many wayes, maketh not many sauiours, as ignorants do iest, whereof I neede not speake further vnto you, no more I neded not in the rest in respect of you, but me thought, ye coniured all men in your sermon, to say what they thought to you, id quod hanc mihi expressit Epistolam, quam boni consules, Et Vale. Your louyng friend. Ste. Winchester.
AS I haue set foorth here (gentle Reader) the cauillyng letter of Winchester, agaynst M. Ridleys Sermon: so am I right sory, that I haue not likewyse the aunswer of the sayd Ridley agayne, to ioyne withall. For so I vnder∣stand, that not onely M. Ridley, but also M. Barlow B. of S. Dauids (for Winchester wrote agaynst them both) had written and sent immediately their aunsweres to the same, refutyng the friuolous and vnsauory reasons of this popish prelate, as may well appeare by a parcell additio∣nall of a letter sent by the L. Protector to the sayd Byshop in these wordes.
And because we haue begun to write to you, we are put in remembraunce of a certayne letter or booke which you wrote vnto vs agaynst the bishop of S. Dauids sermon, and D. Ridleys, to the whiche, aunswer beyng imme∣diately made, was by negligence of vs forgottē to be sent. Now we both send you that, and also the aunswer which the B. of s. Dauids wrote to the same booke of yours.
Argum••••••
Anno 1549.
••••swere.
The Para∣phrase of Erasmus.
The booke of Home∣l••••.
The exami∣••••tion of Anne As∣kew sette forth by M. Bale.
Quiet and tranquilitye of realmes, ••••ght not 〈◊〉〈◊〉 stoppe reformation of religion.
Preachers. ••••inters ••••••ayers.
The Article 〈◊〉〈◊〉 ••ustifi∣••••••ion.
The letter 〈◊〉〈◊〉 Winche∣•••••••• sent to ••. Ridley.
If this doctrine were playne in king Edwardes time, how chaū∣ced it was not ••o playne with you in Queene Ma∣ryes tyme?
Euseb. Caesar▪ sayth, that he saw the pictures of Paul & Peter kept with a certain christian man, but yet he saith not that those pictures were set vp in any Church.
What antiquitie Images had in the Church, is declared by the doyng and writing of Epiphanius, in his epi∣stle ad Episc. Hierosol. translated by Hierome.
Item, in the Councell called El••her∣tinum. Artic. 36. it is to be seene how pictures were forbid in church walles.
Item, in concilio Constantinop. sub le∣one imp. Images were condemned.
Itē, Carolus Magnus with the whole Councell of Frankford, decreed against Images, abrogating the vayne and fri∣uolous actes of Irene in his Councell a little before.
Brieflie, concerning the antiquity of Images when bishops began to cease from preaching in churches, then Ima∣ges began to be set vp.
It is not lyke, for non facies sculp∣tile, that is, Mo∣rall: De immund••••▪ is but ceremoniall.
Betwixt Ima∣ges and Idols there is but little difference, but be∣twixt Images set vp in Churches, and Idols, there is none at all.
Cic. lib. 1. de finib. Imagines, quae Ido∣l a nominant.
Duo hic videnda sunt primum tem∣pore Gregorij Ima∣gines, non dum colebantur: vt hodie apud nos, sed tantum ad historiam adhibeban∣tur. Cuiusmodi videtur pictura illa Chri∣sti & mulieris fimbriam tangentu, cuius meminit Eusebius in hist. Verum si vi∣ueret hodie Gregorius vide••et que tan∣tam in statuis prophanationem, quid tum sensisset ille haud obscurum est.
Praeterea excusatio illa & defensio pi∣cturarum quam affert. praeterquam quod iusta ratione care••, pugnat etiam mani∣feste cum Synodo Elib. Artic. 3••. vbi prohibentur in templis picture▪ ne in ••ultu sit error. Pugnat etiam cum exemplo E∣piphanij, & Ez ech. &c.
Idolatry is not excluded so long as any vertue is sought at their hands.
Vertue is and hath beene sought at their handes.
Ergo. Idolatry is not excluded as he sayth.
What worke Winchester ma∣keth to creepe to dead crosses, & to worship bloc∣kish Images. But the liuely Ima∣ges of Christ, thē he brought to the crosse & burned cruelly. Ther∣fo••e it is woorthely sayde of Cle∣mens, lib. 5. Quis est iste honor Dei, per lapideas & ligneas formas discurrere, atque exanimes figuras venerari, & hominem in quo vera Dei Imago est spernere. But Win∣chester was so busied in his lay mens bookes, that hee had no laysure to vnder∣stand learned bookes.
If things ha∣uing the office to signifie, and worke in vs the vnderstāding of Christ and holy things, are therefore to be worshipped, censed, and crept vnto: why then do ye not wor∣shippe the preacher, the Bible booke, the Epistler and Gospeller whiche geue a much more liuely vnderstanding to our myndes of holy and heauenly things, then I∣mages do?
The argument of Winchester reuerted against hymselfe. For if Gods word & such other sounds, geuyng a liuely vnderstandyng to vs, yet bee not had in such a worshipfull regard, that any doth cense them, or creepe and offer to them: Ergo, much lesse should you doe the same to these your dead and insensible Images.
One Idoll well compared with another.
Because you say that godly honor, or cultus diuinus, is taken away by you from Images, I pray you what could ye doe to God, if he were h••re materially hymselfe more, then you do to them? to cense them, to candle them, to tabernacle them, to sette them vp in churches, to adore and inuocate them, to kneele and knocke to them, to creepe and offer to them, to seeke vertue, and to require health at them, to make them your patrons, and to make your vowes vnto them, &c. If this be not Diuinus cultus, tell me what geue you to God more then this?
All papists perchance.
Yea but what knight of that order kneeleth or prayeth to that George that hangeth about his necke.
A worshipfull seruice to diswor∣ship God, & wor∣ship creatures.
You sayd before they were lay mens bookes, now ye make thē learned mens books also, wherein you read (ye say) ma∣ny thinges at one openyng. And what read you or see you in those bookes, I pray you? nimtrum, id quod puer•• vident in nuhibus. And where be you bid to looke vpon these fantasticall bookes? Scruta∣mini scripturas, sayth the Lorde: Contemplamini picturas, writeth Winchester. But rather Winchester should haue read the booke of Epiphanius, contra Encratitas, where these woordes be opened to him: Non decet Christianum per oculos suspensum teneri, sed per occupatio∣n••m menti••, &c.
If ye did see any prin¦••e•• yet to do worship to his grauen letter••, then might you well seeke thus (as ye do) a knot 〈◊〉〈◊〉 in a rushe.
Holy wa∣ter.
Conse∣cration of water and salt to 〈◊〉〈◊〉 the peo∣ple is attri∣bute to A∣lexander. 1. but what credite is to be geuen to those de∣c••••es falsly 〈◊〉〈◊〉 vpon those auncient Byshops, 〈…〉〈…〉 In nomine 〈◊〉〈◊〉 &c. If the name of Christ do & can serue only to cast out deuils. What should wa∣ter doe, where Christ may and should serue onely to worke that maste∣ry.
The king•• ring geueth 〈◊〉〈◊〉: Ergo holy water may haue also his effect & operation. Resp. Non 〈…〉〈…〉 thing of corporall things, wi•••• spirituall, ioyneth in 〈◊〉〈◊〉 com∣pa••ison together▪ 〈◊〉〈◊〉 the 〈◊〉〈◊〉 playne answere this. B••••h be 〈◊〉〈◊〉 and a••gaynst the 〈◊〉〈◊〉 of God.
Anno 1550.
〈…〉〈…〉 ••rgumēt. 〈◊〉〈◊〉 King 〈…〉〈…〉 weare S. George 〈◊〉〈◊〉 brest, if Images 〈…〉〈…〉. The Kyng 〈◊〉〈◊〉 S. George vpon hys 〈◊〉〈◊〉 Ergo, Images be not 〈◊〉〈◊〉 Resp. This argu∣••••••••, besides that it 〈…〉〈…〉 particula••ibu••, 〈…〉〈…〉 may be denied. 〈…〉〈…〉 also, there is a 〈◊〉〈◊〉 vnderstanding in this 〈…〉〈…〉: whether it be 〈…〉〈…〉 the latter part of the 〈◊〉〈◊〉 bee taken vniuersally 〈◊〉〈◊〉 Images, both in chur∣•••••• 〈…〉〈…〉 priuate houses 〈…〉〈…〉 in garmentes. 〈…〉〈…〉 part is false. If 〈◊〉〈◊〉, for such only as 〈…〉〈…〉 churches: then 〈…〉〈…〉 whether it be 〈…〉〈…〉, maketh a false 〈…〉〈…〉. terminis. Or 〈…〉〈…〉, it may be 〈…〉〈…〉, and hurteth 〈◊〉〈◊〉 ou•• doct••••ne, for wee 〈◊〉〈◊〉 onely against the I∣mages set vp in Churches, 〈◊〉〈◊〉 agaynst the other.
S. Georges feast is kept. Ergo, 〈◊〉〈◊〉 are to be wor∣shipped.
Resp. A like argument. 〈◊〉〈◊〉 fayre is kept. Ergo, La••bes 〈◊〉〈◊〉 to be wor∣shipped.
The wa∣ter of Bap∣tisme hath an expresse ordinaunce, where holy water hath ••one,
Christ v∣seth not ••ow in his Church ••••mme ••reatures of Gold and Siluer. &c. ••ut mini∣sters by the 〈◊〉〈◊〉 mini∣string of his word to 〈◊〉〈◊〉 abroad ••is grace. 〈◊〉〈◊〉 Crampe ••••inges and holy water, both toge∣ther in lyke 〈◊〉〈◊〉 of a∣buse and su∣pe••••••ition.
After Peters doctrine the bloud of Christ onely purgeth vs from al sinne. Ergo what should holy water doe.
Playnely as it is, his penne wil not let him lye.
The beginning of holy water came first from the Gentyles, who vsed to sprincle aqua lustrati standing at the dore vpō such as went in∣to the temple.
Cum fide et Zelo.
Sorcerers and Coniurers with such a wrong fayth ioyned to dumme crea∣tures may and do with lyke▪ reason call vp deuils, as holy-water may driue them away.