The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.

That it is against the holy Scripture to honour Images, and to pray to Saintes.

IF men had the verye true faith in Christe Iesus, that béelongeth to Christē mē to haue, this article were open of it selfe without any farther probation: for if men did bée∣léeue first that Christ were God and omnipotent, and mighty, to géeue all thinges: Secondarily, that hée were mercifull, gracious, & louing towarde vs, and so louing, that wée coulde de∣sire nothing of hym, but y^t he woulde géeue it vs: if men (I say) had thys fayth, and this loue towarde Christ, they would goe no farther but to him onely, they woulde make, inuente, & deuise no mediatours, but faithfully receaue hym (according to y^e Scrip∣tures) for their onely mediatour, Sa∣uiour, and redéemer: and beléeue and knowe surely, that they coulde aske nothyng so great in his name, but that they shoulde receaue it, so that hée woulde hym selfe géeue it, and thereunto is able. Also by this fayth, they should perfectly know, that they coulde not bée so vnworthy, but hée of his onely and méere mercy, is able, & also woulde make them worthy to re∣ceaue their peticions, so that if men had faith, they should perfectly know that they had néede of no more then this one Christ, that they should nor ought not séeke to any other media∣tour, eyther to obtayne any thing, or els to make them worthy: but should know and confesse both in worde and

déede, that Christ alonely is able i∣nough, yea & so mighty and so mer∣cifull, that all other fayned and inuen¦ted mediatours of men bée vile, filthy and abhominable of themselues, to bée compared to him. If this fayth (I say) were printed in the hartes of mē, then what shoulde they or could they, desire more then this one mediatour Iesus Christ? What could they haue, that of him and by him they could not obtaine? Truely nothinge that they coulde righteously aske, as all Scrip∣tures beare witnes.

But nowe, let all these makers of new Gods cumilate themselues togi∣ther on a heape, and shewe mée but one place, yea but one iot, or one ex∣ample in holy Scripture, that euer men did pray to Saintes? or one that entered into heauen by Saints pray∣ers? Christ ascended (as the Scrip∣tures * 1.1 bée plaine) into heauen by hys owne power: now woulde I knowe of these new Godmakers, by whose power and helpe that the first Sainte came into heauen: say not by the in∣tercession of Saintes, for I will say then there were none in heauen: nor by his owne holynes, for then dyed Christ in vayne: and if hée came by Christ onely, why may hée not alone helpe vs thither? His power is not weakened: his mercy is no lesse to∣warde vs then it was towarde him. Now here you sée all the causes that brought the first Sainte to heauen, & these causes bée sufficient, yea & alone¦ly allowed of the Scriptures of God: therfore they bée also sufficient for vs, if wée will béeléeue the scriptures of God.

But now to declare and make this matter open, I will recite the words of the Scriptures: first I will speake of Images, of whom speaketh Moy∣ses * 1.2 these wordes. Thou shalt make thee no grauen Images, nor simili∣tude of any thing that is in heauen * 1.3 aboue, or in earth beneath, or in waters vnder the earth: thou shalt neither honour nor worship them. Bée not these wordes plaine against all maner of Images or similitudes? For if saints bée in heauē or in earth, or vnder the earth, here bée their fi∣gures excepted, either to bée honou∣red, * 1.4 or worshipped: and marke that hée excepteth both honouring and al∣so worshipping. Now what can you géeue to Images that is neither ho∣honour nor worship? It maketh no matter to mée, whether you call it la∣tria or dulia, if it bée eyther honour or worship, then is it against Scrip∣ture: and if it bée neither, then is it nothyng but a voyde name inuented of your insaciable couetousnes, to de∣ceaue simple men with, and to heape innumerable good to your selues. For if you had no more profite by Images then you haue deuotion to them, then shoulde they bée soone lefte downe: Who hath séene a precious offerynge of a Priest géeuen to any Image? but wée sée dayly how yée robbe Images of other mens oblations.

But let vs returne to our purpose, Duns on this text saith, that by it was * 1.5 it forbydden to make images béefore the incarnation of Christ. &c. Now must you prooue where they bée al∣lowed since the incarnation and shew with manifest scriptures where this text is condemned in the new Testa∣ment or els it stādeth fast agaynst you after your own. M. Duns, whom you dare not deny. Also y^t Prophet saith, a mā dyd plante a pinaple tree, and * 1.6 the raine did nurrish it, and therof was made a fire vnto men, hee toke of it and warmed hym, and burnt it and baked bread therewith, and of the other parte hee Made hym a God, and dyd honour it, and prayd vnto it saying, deliuer me for thou art my God. Marke the processe of y^t Prophet, first the man planted this trée, thē hée burnt part of it and baked bread with it, and of the other part he made hym a God whom hée honou∣red and worshypped, marke also if all these bée not true, and fulfilled of your images, of the one is made your God which you doe honour, and of whom you desire to bée deliuered, some frō death, some from sickenes, some frō pestilence, some from pouertie, some from théeues, some frō euill fortune, some frō hāging, some frō drowning,

and some to saue you from the tooth ake, some to saue your horse, some your pyges, and some to helpe your wéemen with child, with many other thynges more, so that for euery thyng that you will desire, you haue a God to aske it of. Now of the other part is made a payre of gallowes: is not this true? is not this playne? of what other thyng in earth can the saying of y^t pro¦phet bée verified, but of your images? And if it may be verified of an hūdred other things, yet is it also true of your * 1.7 images: and vnto them agréeth most peculiarly. The prophet speaketh not of one onely, but of all thinges that bée lyke. Now deliuer your Gods if you cā. They wil not bée deliuered w^t the aunswere that Doctour Rydley did once make vnto mée, that there was no man so blynde, nor so mad, or foolishe, for to honour the stocke and the stone that standeth béefore them, but they referre the honour to that thyng that the Image doth represent. I aunswere: good Maister Doctour, I pray you tell mée one thyng, what did Cicero with all the whole Sena∣tours of Rome? did they not honour that same thing that stoode béefore thē (and yet as you say) they did referre it vnto the thing that was thereby re∣presented. These men were wise mē and as well learned in their tyme as you, & yet you sée (for lacke of know∣ledge of the trueth) they honoured stockes and stones. I am sure you will not excuse them from Idolatry, yea and that béecause they did honour the stockes and stones, and not alone¦ly for honouring of the the thing that was represented.

Also what dyd Roboam when hée dyd set vp two golden calues in Be∣thell * 1.8 and sayd to the people, Go•• no more to Hierusalē behold thy Godes Israell. Was not this done to the ho∣nour of God? for they were not so mad (as ye say) to thinke that those calues were Goddes, but they did ho¦nour them in the honour of God, and that was well declared in their sacri∣fice whiche was none other, but such as God had commaunded in the law, Ergo, after your rule they might law, fully honour these calues referryng it to God. They had also a great collour for them, for all the old fathers did al∣wayes offer to god calues, as Abrahā w^t many other which, oblatiō was ac∣cepted of God. Wherfore they might well thinke that God would bée ho∣noured in the images of Calues.

Now what thing can you lay to them whereby you will prooue that they honoured their stocks and their stones, and their Calues, but those same thinges shall also bée layde vnto you, and vnto yours, to prooue that you doe likewise honour your stocks and your stones. First you runne frō place to place, to séeke them, which is a tokē that you doe honour the stocke or stone, for there haue you nothynge of the Sainte more then in an other place, sauing onely the stocke & stone.

Now, when you haue founde thē, * 1.9 then pray you béefore them, and that with knéelinges, and knockings, and shaking of your heades, and lookyng deuoutly and pitiously, then kisse you their féete or their shoowes (for they bée seldome barefooted least they shuld haue the murre or the coaffe, by the reason they bée not vsed to coulde, as you may sée by their smooked scolions faces, handes, and féete, with all the place where they stande) and wipe your napkyns, and rubbe your beads on them, and licke them with your tounges, and lay your eyes on them. Then set you lightes béefore them, & then offer you to them (though in y^t M. Doctour your person is nothyng giltie) great oblations, so that they shine in golde and siluer and precious stones: yea and not thus content, but also promise to visite that stocke once a yeare, if God and that good Sainte sende you life, and health. &c.

I pray you is not this honourynge of the stocke and stone? what did Ci∣cero with all the Romaines to their stockes and stones? what did Robo∣am to his Calues, if this bée not ho∣nouring, define mée what honou∣ring is: what more exteriour honour can you deuise then this is? and yet you doe say y^t you honour no stockes nor stones. But worldly shame, and

inuincible Scriptures, haue brought you to make this damnable euasion, béecause you sée men now waxe wyse in the Lorde, by the which they sée clearely your false dissimulation and hypocrisie. But if you were the true honourers of God, as you bée secret hypocrites, you would not make this damnable euaston to stablish, vphold and maintaine your Idolatry, nor yet suffer (so much as laye in you) any thynge to bée done that hath any col∣lour or shadow of holynes that might bée an occasion of Idolatry. But bée∣cause you bée hypocrites and vnsacia∣ble belly Gods, you care not (so you may deceaue the simple people & lead them with blynd shadowes, therby to fill your offeryng boxes and chéestes to maintaine your vnsaciable carnall appetites) how the honour of God bée saued, or how your poore brethrēs conscience bée deceaued. Thinke you that this is inough to say that no mā is so mad nor so foolishe as to honour the stockes and stones. And yet to suf∣fer and dayly béefore your eyes to sée, so great exteriour honour geuen vn∣to them. That no toung can expresse nor hart can deuise more: yea if you will béeleue your subtile Duns, they * 1.10 geue vnto them (as I shall well prooue by his diffinition) honour whiche is called Latria: the which Latria after your owne learnyng ought to bée ge∣uen to God onely. This sayth Duns, Latria is called an exteriour honou∣ryng or a bodely seruice. &c.

Now if that bée trewe, it followeth that they geue that honour to stockes and stones that onely pertayneth to God, which doe any exterior honour (whether it bée offering of candels, or kissyng of their showes, or any other thing) to them: Make you the conclu∣sion, for I néede not to say that they doe Idolatrye. Farthermore, this word Latria, (wher with you deceaue the symple people) is a Gréeke word and after. S. Augustine it signsfyeth no more but seruice, the which you cā not denye but that you geue to your stockes and stones. Cōclude now this proposytyon after. M. subtill doctour Dunces diffinition I pray you, for I haue no leasure. Thinketh your doc∣tourhed that the children of Israell w^t their hie Priest Aaron could not haue made this Pope holy excuse, that they were not so mad nor so foolyshe as to honour the golden Calfe, but rather to refer that honour to y^e lyuing God? They had a good colour for them. For they knewe none other God nor saint but hym: and yet this excuse was not lawful, nor could not bée alowed whē Moses came with the word of God. Marke also what hée was that made this Calfe, not a foole nor ignorāt per∣son among the people, or one of none auctoritie: But the most wisest elo∣quenst and chiefe amonge them: yea hée was that tyme the very hed of the Church or congregation. Also note y^e intent which was to kéepe the people togither in good order. Hée also made a Calfe with the which thing all their fathers had pleased God in doing sa∣crifyce with them: so that they might well thinke y^• it might bée acceptable to God to bée honoured in the image of a Calfe before any other Image. But all these colours bée naked bée∣fore the worde of God.

Brieflye would you alowe that the people should geue that same honour to mée y^e they doe géeue to your stokes and stones? And vnder y^• same colour that it should bée in y^e name & honour of God (you can not say but I am as good as your best stocks & stones: and if they bée the Images of sayntes and represent sayntes after your fay∣ning, I am the Image of God and re∣present hym so long as I beléeue in hym according to the holy scriptures. And if a conning and an artificyall grauer made them, God made mée. And I haue. ij. thinges aboue them, which all your caruers, and you with all your distinctions can not géeue to your stockes nor stones: That is, I am a liuinge creature, and your stockes bée deade: I am created to lyue with the euerlasting God, and your stockes bée made to the fyer) I am sure you nor no man wil alowe it. But there is one merueilous wōder, That if the best and most holy of all your new gods, yea one that doth my∣racles

euery day, were taken out of your hands, & set againe in y^e Caruers & his makers house, hée should bée no better thē a stock or a stone, nor could doe no myracles: yea if hée were pray∣ed * 1.11 neuer so much: no not so much as if y^e house were a fyer, to saue either y^e house or hym selfe.

Also it is not lawful so longe as hée there stādeth neyther to pray to him, nor yet to offer to him, which offering would both helpe the poore man, hys wyfe, childrē, and seruaunts. But let them suffer you to take this wormye God into your handes agayne, and then is hée Lord ouer all the world, then maketh hée rych men and poore men, then maketh hée men blynde, & blynde to see agayne, then maketh hée lame men whole, then maketh hée we men with childe, yea and also bring∣eth them well to bed. Then expelleth hée deuils, then telleth hée thinges to come, then ruleth hée in heauen and earth and in water, brieflye hée defen∣eth both king and kingdome. Is not here a sudden mutation? and all is béecause hée hath got hym a new M. and a new place. O▪ you hypocrites thynke you that men bée so blynde y^• * 1.12 they cā not sée this falsed? You would make them blynde in déede the which would make them to honour stockes and stones: yea and that in the name of an other thing, the which also they know not. Which of you all hath séen our Lady or any other saint where by you may lerne to make her similitude? and if you haue nothing to lay for you but because shée was a woman, then is your Image as much y^e similitude of an harlot of the stues the which be∣reth all the shape y^• belongeth to a na∣turall woman as wel as of our Lady. Notwithstanding that our blessed la∣dy is a vergin and the other a strum∣pet, yet in exterior formes and shapes that may bée séene and iudged by sen∣ses, bée they all one, yea and your I∣mage in all exterior signes is a great deale more lyker vnto an harlot, then to a pure and a blessed méeke virgin. And yet are you not ashamed w^t these damnable shadowes, both to priuate God of his honour and also compell your simple bretheren to this shame∣full idolatry. If you will looke your selfe and sée clearely your idole in a pure mirour, reade the. vj. chapter of Baruch, wherin you shall fynde these wordes, Their stockes be polished * 1.13 of the carpenter, and they bee gil∣ded & siluered, but they be false & * 1.14 cā not speake. How thinke you, haue not your Images these properties? Their Gods haue golden crownes on their heades from whom the Priests doth take away golde & sil∣uer & spend it on themselues: They geeue also of it vnto their strūpets, and decke their harlotes: And whē they haue takē it away frō their har¦lots, thē deck they there with their Gods againe. Wherfore know that they bee no Gods. Bée not all these thinges fulfilled on you? doe not you take away their oblations & therwith maintayne your pompe and pride, & decke also your harlotes, say not nay, for all the world will condemne you, for opē lyers, the matter is so plaine. Their Gods haue a septer like a mā, and like a Iudge of a land, but they cā not sley hym that offendeth thē, wherefore feare them not. Doth not this agre with your Gods? Note how bolde the prophet is which dare crake with your God, & sayth how y^t they cā not hurte their enemies: wherefore hée biddeth vs that we shall not feare them.

Now if you think that this bée not spoken of your Gods (not with stan∣ding that none of these thinges they bée voyde of) goe to them and cry: but remember that you crye aloude, for they bée very thicke of hearing or per aduenture they be gone forth a toune and occupied. Therefore I say crye & whoope aloud, and byd them if they be Gods or will haue any honour y^• they will now auēge themselues of their e∣nemyes. If they can doe nothing, thē will we lay vnto them this mocke of the profyt and will not feare them. They haue a sworde in their hande, and an axe, but they can not dely∣uer them selues from battel, nor frō theeues: therfore feare them not. A righteous mā is better that hath

none Images for he shall be free frō obprobriousnes. How thinke you haue not your Gods all these tokens? how many théeues haue you hanged for robbyng of your goods? but your gods neuer saued thē self frō théeues. Moreouer, why make you so suer lockes, & so sure dores, if your Gods bée able to kéepe your goods? I thinke you feare not their runnyng away.

Farthermore, why kéepe you so great bandogs, if your Gods bée able to saue their Gods frō théeues? But mée thinketh the bandogs bée mighti∣er then your Goddes, and also you trust more to them: for they defende both you and your Goddes. You dumme stockes, where is all your rea¦son? where is all your wit? where is all your wisdome? where is all your policy? where is all your godly faith that you ought to haue in the God of heauen? Are you not ashamed thus groslye to deceaue men? yea & wyth those thynges which you can neither defende with scripture, nor yet wyth any reason. But paraduenture you will say that the Prophet speaketh here of Idols and not of Images.

I aunswere: I pray you what call you Idolum? is it not as much as Ima∣go * 1.15 in Latin? which wée call in inglishe an Image, but wée will not varry for the name: let vs goe to y^• properties. Haue not your Images all these pro∣perties that y^e Prophet layeth to these thinges which you call Idols? cā you say nay? can you prooue the contrary? Doth not experience learne vs that they bée all one? Now what matter is it what name you géeue them, when the properties and the very thyng is all one. Moreouer the Prophet Da∣uid doth define an Idole wyth these properties: First it hath eyes & can * 1.16 not see: it hath a nose and can not smell: it hath a mouth and can not speake: it hath eares and can not heare: it hath handes and can not feele: it hath feete and can not goe. &c.

Now which of all these properties hath not your Idolles? what will you make now of them? The Prophet Dauid maketh an Idolle of y^e thynge that hath these properties: and wyll you make a God and a helper of thē? will you pray to them? will you offer to them? will you runne from place to place to séeke them? There is no distinction, there is no subtiltie that can helpe you. For more reuerence, more seruice, more honour, more cul¦tus dulie may you not doe to your I∣mages then the Prophet woulde that wée should not doe to Idols: for they bée one in all properties and conditi∣ons. And as for your myracles that you defende them by, they bée but il∣lusions of the deuill, inuēted of your owne imaginations, and cōtrary to the woorde of God, vnto the greate blaspheming of the omnipotent God of heauen. For myracles bée neuer done of God that any man can prooue of surety, but all onely to the magnifi∣ing & declaratiō of his blessed woorde. As for all other myracles may bée sus∣pected to bée done of the deuill, by the sufferaunce of God, to the probation of our fayth, and specially when they bée against the open woorde of God. This may bée prooued by the woordes of Moyses: If there arise in the * 1.17 midst of thee a Prophet, or a man that saith I haue seene a vision, and tell thee afore a signe and a wōder, and that thing that hee tolde thee doe also come to passe: Now if this man say vnto thee, let vs goe and follow strainge Gods which thou knowest not, and let vs serue them, thou shalt not heare the Prophet, nor the dreamers wordes, for God doth prooue you, that it may bee open whether you loue hym in all your harte, and in all your soule or not.

Bée not these woords open against all manner of myracles? yea & against Prophetes whose prophecie is true: and yet béecause hée will drawe the hartes of y^• people vnto other things béeside God, therefore shall hée not bée heard: your Images bée not here excepted. Farthermore, what signifi∣eth this, that God will haue all our hartes and all our soules. If God haue all, then can your Images haue no part. But marke how God doth

prooue our faith with such myracles, so that hée woulde that neyther heauē nor hell, Sainte, nor myracles, Pro∣phet * 1.18 true, nor false, shoulde draw our harts frō him, or frō his word: but al∣onely to sticke fast to him. Wherfore lay for your Idols what you cā: first they bée no Gods: secōdarily they can no more doe (if they doe so much) but doe miracles, & tel you before of those thynges that bée to come. And yet all this can not helpe, for it is openly a∣gaynst the woord of God and we may not heare them.

Farthermore agaynst your Idols will I set the brasen Serpent, of whō it is written that it did miracles so o∣penly that no man cā deny it, yea and that by the worde of God: which did also stand many hundred yeares, till the people did to it so much as they now doe to your Gods: that is, they did offer insēce & other oblations ther∣to, and therfore was it destroyed. Not withstāding it was instituted of God, and so bée none of your idolles, wher∣fore miracles can not helpe. And a∣mong the Turkes bée miracles done as they thinke, and yet that prooueth not their sect to bée lawfull. I will tell you of a miracle that is writtē in their law. On a certeine tyme there was a controuersie betwéene the Priestes and the religious men which of them should haue, the oblations of the peo∣ple. The Priests layd that they were best worthy béecause they were mini∣sters in the temple and seruauntes to the Gods, and night and day tooke payne for the people. The Friers laid for them that they were the successiō of all their holy fathers and by their prayers and merit•…•… was the kyng & all the people kept, 〈◊〉〈◊〉 ••he land defē∣ded from all euill with many other thinges more.

Briefly this matter was deferred of both partes to the sentence of the * 1.19 kyng, the whiche had thought to haue geuen sentēce with the Priestes. But when the Friers knew it, they came to the kyng and desired him that hée would deferre the sentēce vij. dayes, and sée what the Gods would shewe for them. The night béefore that the kyng should geue sentence, was hée compelled by nature to goe to the pre¦uy, which whē hée came there, y^e pree∣uy brake, and hée fel in, & there was hée crying by the space of an houre, til hée was so wery that hée coulde cry no more, & no man could come to him for the pallace was locked. Thē sodē∣ly appeared vnto hym a religious mā w^t a glorious light, saying vnto hym. Now where bée they y^• thou woldest haue geuen sentence with all? are not they wel worthy of the oblations that can not helpe thée out of daūger? but now mayst thou sée what we may doe with the Gods for thée and all thy land: and with this the kyng without paine or hurt was taken out of y^e prée∣uy and layd agayne in his bed or hée wist it: and the day folowyng gaue hée sentence that the religious men should haue the oblations.

How thinke you was not here an open miracle? and was it not done on * 1.20 the kyng the which had vnderstādyng and reason. It was an open matter when hée was in the préeuy and the préeuy broken, and hée layd agayne in his bed without any hurt, this passed mās power. But what wil you prooue of this miracle? all your Gods togi∣ther can not doe a more open miracle then this is.

But let vs sée what the Doctours say agaynst your Gods, Clemēs wri∣teth these woordes, We doe honour * 1.21 visible Images to the honour of the inuisible God, the whiche is a false thyng: but if you will honour the i∣mage of God in doing well to man, * 1.22 in hym shall you honour the true i∣mage of God. Wherfore if you will truely honour the image of God, we will open that thynge vnto you that is of trueth, so that you muste doe well vnto man the whiche is made vnto the Image of God: geue hym honour and reuerence: geeue hym meate when hee is hungrye: geeue him drinke when hee is thyr∣sty: Clothe him when hee is naked: serue hym when hee is sicke: geeue hym lodgyng when hee is a straun∣ger: and when hee is in prison mini¦ster to hym necessaries. This is the

thing that shall bee counted to bee geeuē God truely. What honour is this of god to rūne about foolishly to stony & wooddy Images, and to honour as Godes idle and dead fi∣gures, and to despise man in whō is the very true Image of God. Wher∣fore vnderstāde you that this is the suggestion of the Serpent that lur∣keth within, the whiche doth make you beleeue that you bee deuoute when you doe honour in sensible thyngs. And maketh you to beleue that you bee not wicked when you hurt sensible and reasonable men. &c.

How thinke you? doth not this damme the worshyppyng of Images, yea though it bée in y^t honour of God. Hée sheweth you also that there is no * 1.23 other true Image but mā. Which of you all goe a pilgrimage to y^t Image? whiche of you all doe offer to that I∣mage? which of you all doe honour that Image? You land lepers, you in∣uenters of new gods, you Idolaters, what say you to this? how can you a∣uoyde this? is not this agreable with Scriptures? And yet this Image doe you despise: This image cast you in prison: this Image doe you stocke & chayne, and whippe from towne to towne, w^tout any cause. This image dyeth in the streates béefore your doores for hunger and colde, and you runne to Walsingam & to Ipsewiche with great pompe & pride to honour your dead shadowes. It were better for you to burne those Idolles and to warme this true image of God there by: for this Image was made vnto God onely, and all your dumme gods were made for this Images sake. Wherfore it commeth of the deuill, that you forsake this very true image & leape to your worme eaten Gods: yea you haue burnt many a poore mā for speakyng against these dumme I∣dolles. But tell me when all the By∣shops in England did vexe or trouble any man for speakyng or for doyng, yea or for destroying this very true Image of GOD: they had rather de∣stroy it them selues, then it should bée vndestroyed. Let the kynges bookes bée searched throughout the Realme * 1.24 and there shall bée no small number founde of these Images that bée trou¦bled and vexed and cast in prison for trifles, yea and vtterly vndone by the Byshops and by their Priestes: & yet wil they bée y^t honourers of Images, yea and that to the honour of God, and of all holy Saintes. Is not this a∣gainst all wisedome? yea is it not a∣gaynst nature? and yet no man may tell it.

Also the same doctour in an other * 1.25 place, What thing is there so wic∣ked & so vnthākfull, as to receaue a benefyte of God and to geue thankes vnto stockes and stones? wherfore wake and vnderstād your health. &c.

How thinke you, are you not vn∣thankfull vnto God of whō you haue * 1.26 receiued all thing, and for them you thanke your worme eaten Gods? far∣thermore. S. Augustine sayth, Let vs not loue any visible spectakilles lest by erring from the veritie, and by louing shadowes we be brought in to darknes, let vs haue no deuocy∣on to our phantesies. It is better to haue a trew thing what so euer it be then all māner of thinges that may be fayned at our owne pleasure &c. Bée not your idols visible spectakles? Bée they any other thinges then sha∣dowes? and yet you will loue them & honour them. Aunswere to Saint. Augustine. You Infydels haue not we a lyuing God, and will you bring vs from hym to dead stockes? Also S. * 1.27 Hierome, Be it knowen vnto the Kyng. &c. the properties of the wordes be to be marked that he he sayth, we will not worship thy gods nor yet honour thy image, for neither of both be come the ser∣uauntes of God to doe. &c. Here haue you that neyther worshipping nor honouring belōgeth to Images.

But now to y^t worshiping of saints, which hath a greater shadowe of holy∣nes * 1.28 then these dumme Gods haue. In primis you say that sayntes must pray for vs and bée mediators to God for vs, that by them wée may bée able to receiue our petition. This is Rich∣ardes

opynion De media villa, there can not a thing bée inuented by y^t craft of the deuyll that may bée a greater blasphemye or more derogation to Christ and his blessed bloud then this is. For if Saintes bée necessary to bée mediatours for vs, then is Christ vn∣sufficient: for phylosophers did ne∣uer put ij. causes where as one was sufficient: and if any thing bée geuen vs of God for sayntes sakes then bée not all thinges geuē for Christes sake, y^t which is plainely against S. Paules saying, God for vs all hath geuen his sonne, and shall he not geue Ʋs * 1.29 all things with him? Let euery christ en man iudge what a blasphemy that is. But let vs prooue that Christe is all onely our mediator. S. Paule sayth. There is one mediatour be∣tween God and man, the mā Christ * 1.30 Iesus, the which hath geuen him selfe for the redemption of all men. Marke that hée sayth, one medyatour betwéen God and man. Where there is but one, there can no sayntes come in. Moreouer sayntes bée men, there∣fore they must haue a mediatour for them selues, and then they can not be mediatours for other men. Farther∣more * 1.31 the mediator between God and man, is cauled Christ Iesus. Now is there any saynt that hath this name? if there bée none that hath the name, then is there none that can vsurpe this office, without blaspheming of Christ.

Farthermore hée hath redéemed vs onely without the helpe of saints, and why shal hée not bée onely media∣tour without saintes? is not redemp∣tiō the chief acte of a mediatour? Also the holy ghost sayth, He shall bee cal∣led Emanuell the which is as much to say as God with vs, what is this * 1.32 God with vs, is hée with vs but as one man is with an other? And as my * 1.33 cote is with my backe? Nav, hée is an other wayes with vs, That is to re∣déeme vs, to saue vs, to kéepe vs, to defend vs from all euell: yea and is with vs, that is, hée is on our syde, he holdeth with vs, hée speaketh for vs, hée excuseth vs, hée maketh our cause good: briefly hée obtayneth all thinges for vs. Of what saynct can this be spo∣ken? What doe sayntes now for vs? Also S. Iohn sayth, If a mā doe sinne * 1.34 we haue an aduocate by the father Christ Iesus, what is this? hée is our aduocate to the father? and here bée none assigned but Christ Iesus, and by hym haue we onely remission of our synnes.

Now what shall the Saintes ob∣taine * 1.35 for vs? what shall they desire for vs? if our sinnes bée remitted, then hath the father of heauen no displea∣sure agaynst vs, what shall they then pray for vs? Also S. Paule sayth. The spirite of God maketh intercession mightyly for vs with mighty de∣sires, that cā not bee expressed with toung. Marke how the spirite of God desireth and prayeth for vs, and that no man should recken that we had néede of other mediatours, hée sayth that hée prayeth mightyly for vs, and with great feruēcie that it can not bée expressed.

Now is not hée able to obtaine all things for vs, and hath taken this of∣fice on him for vs? it were doubtles a great rebuke to him, that Saintes should bée set in his steade, & ioined w^t him in his office as though hée were vnsufficient. You thinke to doe saints a great honour when you make them Godes, and set thē in Christs steade: but you can not doe them a great dis∣honour nor displeasure, for they will bée but Saintes, and no Gods, yea & that by Christes helpe & not by their owne. Also S. Paule faith, Christ sit∣teth * 1.36 on the right hād of the father the whiche doth also praye for vs, marke that hée prayeth for vs, can the father of heauē deny any thyng of his prayer? Doth not hée aske all thinges necessarie for vs? And as Scripture sayth? He is our wisedome, he is our * 1.37 iustice, he is our satisfactiō, and our redemption made of God.

Now what resteth for Saintes to aske? what will you desire more then * 1.38 wisedome, iustice, sanctificatiō and re∣demption? all these hath Christ obtei∣ned for vs, yea and hée alonely there∣unto was ordeined of God: which of all the Saintes can say that, but hée? &

if all saintes & all the world would say the contrary, yet hée him selfe stādeth fast against them all, & cōdēneth them for lyars & blasphemers, saying, No * 1.39 man commeth to the father but by me, note these wordes. First he saith, no man. &c. Ergo, as many as euer shall come to the father of heauen bée here cōteined: then addeth hée, but by * 1.40 me, bée not all saintes, all your fayned mediatours with merites & all other thinges cleane excluded in this word, but? wherfore it is plaine that what so euer hée bée y^t maketh any other medi∣atour or goeth about by any meanes (séeme it neuer so holy) but by Christ onely to come to the father of heauē, first he despiseth Christ, & if he despise Christe, hée despiseth also hys father whiche hath alowed him onely to bée * 1.41 our mediatour & way to him, as it is writtē. I am the way onely in the fa∣ther, therefore let thē bée sure y^t séeke any other waye or any other media∣tour, but Christ alonely to heauē, that they (accordyng to the word of y^t veri∣tie which cā not lye) shall neuer come there, but as many as trust in him onely, let thē not doubt but they shall not onely obteyne to come to heauen, but also what soeuer they desire bée side in his name according to his own promise & word, which cā not deceiue * 1.42 vs, What soeuer (saith hée) you aske in my name the father shall geue it you. Marke these woordes, what soe∣uer, & that we should runne to no o∣ther hée addeth also, in my name.

Here is nothing excluded, but all thinges fréely bée geuen vs, and that for his names sake: not for no sainctes name, not for none of our holynes or merites, but for Christes name. Now what is it to runne from thys swéete promise of our most louing Sauiour, redemer, and onely mediatour Iesus Christ, to saintes, & to other workes, but a playne and an euydent token of our infidelity, of our vnthankefulnes, yée that we thinke hym vntrue, and will not fulfill hys promise, yée that he is not able to do it, and to make hym a lyar, & vntrue in his worde. Also S. Paul sayth. He hath geuen his onely sonne for vs, how can it bee y^t hée shall not geue all things with him? Marke he sayth with hym, & not with saints, he sayth all thinges, and not certaine things, hée that faith all, excludeth not the tooth ake, & leaueth it to S. Appo∣lyne. &c. but hée excludeth nothing.

Now you Infidelles and mistrust∣ers of Christ, what will you haue of the father of heauen? or what cā your hartes desire, that Christ is not able to obtaine for you? if you béeléeue him able. It is his office, and thereunto onely appointed of y^t father, & none o∣ther, yea all other bée excluded w^t ma∣nifest * 1.43 scriptures. Moreouer, will you or bée you so foolish to aske a thing of one y^t hath it not to géeue, nor cā not geue it, yea hath néede of it hymselfe, & leaue hym that hath aboundaunce, yea and that hath made an open pro∣clamation, that fréely without goulde or siluer, or any marchandise, hée will géeue the selfe same thing to as many as come and aske of him, whatsoeuer they bée. Now the Lord hath not al∣onely goodnes, but hée is all goodnesse himselfe: and all Saintes haue sinned * 1.44 and néede of his goodnes: and he hath made this proclamation by his blessed and euerlasting worde, that whosoe∣uer commeth vnto hym, shall haue of his goodnes aboundauntly: now will you leaue him and goe to the saintes? the which if they euer had any good∣nes, they receaued it of the father, as S. Iames sayth: All good giftes cō∣meth * 1.45 from the father of lyght. Marke how hée sayth all good giftes.

But here haue you a distinction, y^t onely God is good of his own nature, and Saintes are good by receauinge goodnesse of him. Well to doe you a pleasure, I will allow your distinctiō to bée good, for of it can you make no more with all your subtiltie, but that Saintes haue no more goodnes then they haue receaued. Now the goodnes * 1.46 that they haue receaued, was for thē∣selues onely, yea and they can géeue none of it to you: for they receaued it not for you, but for themselues, yea and no more then was necessary for them, and that but alonely of mercy, as it is open in Mathewe in the para∣ble of the fiue wise virgines, and the fiue foolishe: where as the wyse vyr∣gins

had not so much oyle to lend the foolishe virgins as would kindle their lampes: finally, they had nothing at all that they coulde spare them, and yet were they wise virgins, and yet were they Saints, and yet were they admitted to enter into heauen.

Farthermore, doe you not openly against God when you desire any thing of saintes, whether it bée pros∣peritie, wealth, health, remission of sinnes, or in aduersities consolatiōs, or comfortes, or any other thyng? sée∣ing that Scripture onely knowled∣geth all these thynges to bée receaued of him, and that hée is the onely gée∣uer of them, yea and that all the pro∣phets and fathers in all their tribula∣tion cryed alonely to hym, as Dauid testifieth of him selfe in these wordes, When I am troubled, I will cry vn∣to * 1.47 the Lord and hee will helpe me. Hée cryed not to any Saint to speake to God for him, but sayth: I will cry vnto the Lord, yea and hée doubted not that hée woulde not heare hym béecause hée was a man and a sinner, but faithfully said, hée will helpe mée, as hée testifieth in an other place, say∣ing: my helpe is of God that hath made heauen and earth. * 1.48

Now will you runne from God, and aske of Saints, comforte, prospe∣ritie, health, or wealth, or any other thyng? séeing it béelongeth alonely to God to géeue? seing hée alonely is the fountayne and auctor of all goodnes? and not Saintes which haue no more but their parte, and that, that is gée∣uen vnto them. Also our M. Christ teaching al creatures to pray, biddeth them not to goe to any other thynge, but alonely to the father of heauen, hée maketh no mention of Saintes, no not so much as to bée a meane be∣twéene them and the father, but com∣maundeth them that pray, to pray thē selues to the father. The which thing I doubt not but hée would haue done if hée would that there shoulde haue béene other mediatour, or géeuers of any goodnes. Moreouer is not this a madde manner of prayer that men vse to our Lady? O our father which art in heauē halowed be thy name. &c Thus doe you learne men to mocke * 1.49 our Lady when you learne them to say our Ladyes Psalter. You infidels and mockers both of God & man, are you not ashamed of these open blas∣phemies? Doubt you not (if you call not for grace to y^t Lord that you may amēde yea and that shortly) but God shall straitly auēge this blasphemy on you, hée hath suffered long & no doubt but of his infinite mercy. Notwithstā∣dyng I wil neuer béeleue that hée wil much lēger suffer, séeyng that hée hath brought so graciously his glorious ve¦ritie into the world and that so open∣ly, and so clearely that you can not de∣ny it nor withstand it, neither by rea∣son, nor by learnyng: but your owne consciences bée confounded and mar∣ked with hote yrons, notwithstādyng you persecute it by tyranny to the in∣crease of your damnation. Our Lord bée mercyful vnto you. But now that you may bee knowen what you bée, when you deceiue the people with these woordes fathers fathers, holy Doctours holy doctours: I shall recite certeine of your fathers and doctours sayinges, that you may be knowē not alonely open lyers and blasphemers of God and his blessed eternal word, but also of his holy saintes & fathers, vnto whom hée hath reuelated by the Scriptures his veritie.

First S. Augustine sayth these * 1.50 wordes. Let vs haue no deuotion in honoring of dead men, for if they lyued well, they may not be coūted for such men, as to desire such ho∣nours, but they will that God shall be honored of vs, by whose lighte∣ning they reioice, that we are made cōpaniōs of their glory. Wherefore Saintes must be honored by folow∣ing them, but not by honoring thē of deuotyon &c. Bée not these plain * 1.51 wordes? S. Augustine was a father and a doctour, And hée sayth, y^t saints will not bée honoured of vs, but that God shall bée onely honoured. Secon∣darily, we may folowe their good ly∣uing, and so honour them, but in no wise to pray to them, or honour them of deuotion. It foloweth in S. Augus¦tine, wherfore we doe honour them,

by loue, or charitie, but not by seruice, nor we build no temples vnto them. For they wil not so be honored of vs, for they know well that we (if we bée good) bée the temples of God. Wher∣fore it is well written. That man was forbidden of the angell to worship * 1.52 hym, but all onely to worship one God, vnder whom the angell was also a seruanut &c. Can you desire a¦ny playner wordes then these? we cā no more doe but loue sayntes of cha∣ritie, but in no wise to serue them: we may also build no temples to the ho∣nour of them. Marke also how hée bringeth scripture for hym, how the Angell of God would not bée hono∣red of man. How cā you auoyde this saying of S Augustine, & his example of scripture? Also Chrisostomes say∣ing * 1.53 on this text, woman thy fayth is great. Doost thou see this woman which was vnworthy, but by her perseueraunce was made worthy? wilt thou learne also, that we pray∣ing vnto God in our owne persons, doe more profyt, then when other men doe praye for vs. This woman did crie, and the disciples came and praied him that he would speed her for shee cryeth on vs. But to them he aunswered, I am not sēt but vn∣to the sheepe whiche are perished of the house of Israell. But when shee came her self and did perseuer crying and saying, Yes lord, for the whelpes doe eate the crūmes that * 1.54 fall from their masters tables: then did he geue her the benefyt & said, bee it vnto the as thou wilt. Doost thou not se how he did repelle her, whē other men prayed for her? but when shee came her selfe and cried, hee did graunt her. Ʋnto them hee said. I am not sent but vnto the lost sheepe. But vnto the womā he sayth bee, it vnto thee as thou wilt. &c.

Heare you not playnly how we do sooner obtayne our petityon of God our owne selfe, thē by any other mid∣lers? Marke also how y^t Apostles did pray for this woman, and they repel∣led: and shée was heard. Also the same * 1.55 Doctour wrighteth these wordes. We haue no need of Patrōs afore God, nor nede of much processe to speak fayre vnto other men, but though they be alone and wantest a patrō, but prayest God by thy selfe, yet for all that shalt thou haue thy de∣sire. God doth not so lightly graūt, when other men pray for vs, as whē we pray our selfe, yea though we bee full of sinnes &c. Bee not these * 1.56 wordes playne, that we haue no neede of patrons? but God heareth vs soner, when we pray in our owne persons, then when other mē pray for vs. Wherefore they that make other mediators then onely Christ, doth mistrust Christ, and beleueth that he is not omnipotēt God, nor mercifull Lord, and therefore flye they vnto this Saint, and vnto that Saint, trusting to fynde more mer∣cy at their handes, then they could fynde at Christes. But a trew Chri∣sten * 1.57 man leaueth his fantesye, and remembreth these wordes of holy scripture. Heare thou mā, I am thy God, and therfore he setteth all his trust, and his confidence, all his be∣lief, all his hope, all his harton him onely. And if he wil haue any thing necessary to body, or soule of him, hee asketh it all onely, as the pro∣phet Dauid learneth vs saying, I will pray vnto the Lord, and in the * 1.58 morning thou shalt here my voyce, what is this in the morning but shortly, quickly. Thou art so mer∣cyfull, that thou wilt not prolong the tyme, but shortly here me. And therefore when I am in any distres of body, or soule, to thee I call for deliuerace, and trust to obtayne it of thee onelye. For thou Lord, rhou hast set me, in thy hope onely. * 1.59

Thus doth euery good man pray & * 1.60 trust in God, for hée taketh him not alonely for his God but also for his merciful God, yea and for his father, which will deny him nothing. But cō¦trarywise doe the infidels and the fai∣ned Christen men, for they mistruste hym and recken him to bée a tyraunt and a terrible and a fearefull Iudge, which looketh for much intercession, and that regardeth persons, and ther∣fore runne they hither and thither, to séeke an other mediatour, to séeke

an other helper, to séeke an other de∣liuerer then Christ: for with him bée they not satisfied; yea they reckē him to bée so proude and so stately, and so cruell and so hygh, that they dare not speake first to him, nor desire him, for they clearely mistrust him, that is the ••ūme therof. And for that cause seeke * 1.61 they to this Saint, and to that Saint, and desire of one riches, of an other health: of one they will holpen to hea¦uen, & of an other they will bée deliue∣red frō hel. Of one they wil haue frēd¦shyp of this worlde, of an other long lyfe, of one they will bée saued from sicknes, of an other they wil bée made whole, & all this is bycause they mis∣trust Christ, & reckē y^t hée is either not able, or that hée wil not obtaine these thinges for them. This is the very grounde of their hartes, let them lye with their mouthes what they will, & of this are they compelled to flye frō Christ. Is not this making of many Godes? S. Paule saith that in coue∣tousnes is Idolatrie, bycause that mās hart is of his goodes, how much more is here Idolatrie whereas mās faith, hope, and trust is set so much on * 1.62 creatures. Trueth it is that Saintes bée holy, and worthy to bée béeloued in in Christ, and for Christ, but yet bée they but creatures, and no Godes. I loue them as wel as you doe & prayse and magnifie them, but wherfore? by¦cause they haue Christ in them which is the author of all goodnes whiche if hée were away, I would spit at them and despise thē. But I doe not make them Christ (that is my Sauiour, my redéemer, my cōforter my trust & my hope) bycause y^t Christ of his mercy & of his grace dwelleth in them, but I séeke alonely to him y^t hath made thē holy, & hath also alonely power both me and all men likewise to make.

Wherfore deare brethren, if you wyll bée Christes, make hym alonely * 1.63 your mediatour and your interces∣sour to the father of heauen, and all thynges that you desire, desire them in hys name onely. Make hym first your frende, and then haue you all Saintes on your side. For they can not chuse but bée your frends. Wher¦fore, set all your trust, hope and confi∣dence in Christ onely, and directe all your desires, all your petitions, all your prayers vnto hym onely. And as for Saintes, you shall loue them, fauour them, and magnifie them, & praise them for Gods sake, and to Gods honour: and where they liued well after Christes worde, therein shall you folow them, but in no wyse shall you béeléeue, hope, or trust in them, or make any prayers vnto thē, or desire any petition of them: nor their lyuing shall bée any rule to lyue by farther then they folowed y^t word of Christ, for you bée cauled Christen men of Christ, and not of Saintes.

But now will I answere to their * 1.64 carnall reasons. First they haue a lawe whose wordes bee these: Chri∣sten men doe not call worshipfull I∣mages Gods, nor they doe not serue them as Gods, nor they set no hope of their saluation in them, nor they doe not looke for of them the iudge∣ment that is to come: but they doe worship them, and effectually pray vn¦to them in remembraunce and recor∣dation of the first fruits, but they doe not serue them, nor yet any other cre¦ature with godly honour. &c.

Let euery Christen man consider * 1.65 well in his conscience the wordes of this lawe, and call also to remem∣braunce what God is hymselfe? that is to say, how omnipotent hée is, how liberall hée is, how mercifull hée is, how gracious hée is vnto vs: and thē I thinke hée shall well perceaue, that this decrée is neyther made wyth faith, with learning, nor yet with rea∣son, but an open blasphemy agaynst God, and a great mistrusting of our mercifull maister Christ Iesus. Brief¦ly there is nothing, but an heape of blinde and vnfaithfull wordes, inuē∣ted to béeguile simple men thereby.

To the firste worde venerabiles, what faith, what learning, what rea∣son will that Images shoulde bee iud∣ged worthy veneration (this doth y^t lattin worde venerabiles signifie) sée∣ing they bée but deafe, dumme and dead, what reason is it then to call them venerabiles? Maister Doctour

Rydley will say that no mā is so mad to worship and to honour the stocke and the stone, and yet his owne law caulleth them venerabiles, that is as much to say as worthy to bée worship¦ped & honoured. Call you them one thing by name, and recken them vn∣worthy in déede? It foloweth, Chri∣sten men call them no Gods, what néede these wordes? All the worlde knoweth that they bée no Goddes in déede: But then why call you them venerabiles?

Farthermore, I would knowe of all my maisters y^t lawyers, why they bée such blasphemers of God, such in∣fidelles, and such mortall enemyes vnto God, as fo suffer, yea and to compell simple men, to géeue to those stockes and stones such exteriour ho∣nour, as béelongeth onely to God, sée∣ing you call them no Goddes? What maketh it matter for y^e name, so long as you géeue them the very thynge? Assigne you what exteriour worship∣ping * 1.66 and honouring béelongeth to God, or that wée may doe or can doe to God, and I will prooue that yee compell men to geeue that same to stocks and stones, and yet you thinke your selues sufficiently discharged, because that men call them no gods. It foloweth: they set no hope in thē. Then what neede men to pray vnto them? what néede men to aske petiti∣ons of them? what néede men to offer vnto them? what neede men to vowe to them? what néede men to runne to them barefooted and barelegged, and to kisse them and licke them? doe they aske that thyng of them which they haue no hope to receaue by them? then doe they mocke them.

It foloweth, but they pray vnto thē and worship them, how thinke you by this? You say they be no Godes & yet men pray vnto them & worship them, adde to this that the Latine word sig∣nifieth as much as to aske forgeuenes of them, and fully and effectually to pray to them. If this stād with fayth, and with the honour of God, let eue∣ry Christen mā iudge. But how stan∣deth it with your decrée, where in you call them no Godes? this is as much to say as you bée very hypocrites and dissemblers with God and man, for you say one thing in wordes and com¦pell the people to doe the contrary in déedes, that is to honour them as Godes▪ Is not this contrary to these woordes of Scripture, thou shalt ho∣nour thy Lorde God and serue hym onely?

Marke the holy ghost sayth, Thou * 1.67 shalt serue God onely. Here is the selfe Latin word, adorare, that your de¦crée hath, Scripture will it shall all onely bée geuen to God, and you will geue it to your worshypfull Images. Marke also the occasion that our M. Christ spake these wordes. The deuil required that hée should fall downe and honour him, hée required no faith nor no hope on him, nor yet that hée should make any prayers, or desire a∣ny petition of him, or licke or kisse his foote, or make any oblation to him, but alonely to fall downe, and so with ex∣teriour seruice to honor him, but our maister sayd that y^t belongeth alonely to God, & neither to the deuill nor yet to your woorshipful images. Now say of your conscience doe not you that same thing to your stockes & stones, that the deuil required of our maister Christ? how can you auoyde thys? * 1.68 but now commeth your glose wyth a distinction and will learne our may∣ster Christ how that hée shall honour the deuill, and excuse hym with an i∣dle and a damnable distinction, whose woordes bée these: there is cultus latriae, which includeth thrée things in him, loue, multitude of sacrifice, and veneration: this béelongeth onely to God saith hée. There is an other wor¦shipping which is cauled dulia, & thys hath but one thing in him, that is ve∣neration, and it hath neither loue nor multitude of sacrifice in it, and thys béelongeth to all creatures. &c. What bée these but an heape of idle wordes without any sentence inuented of the deuill to deceaue simple men.

Here saye you that Cultus Latriae which includeth loue, multitude of sa∣crifyce, and veneration, belongeth to God onely. Tell mée of your cōsciēce, are you not ashamed of these wordes?

Fere you not the vengeance of God? that thus mocke and trifle both with God and man? There can be nothing * 1.69 more agaynst you then these wordes bée. For fyrst do you not loue your I∣mages, and your sayntes? Seconda∣rilye doe you not offer vnto them? cal you that no sacrifice? yea it is so much that you can hange no more on them. Thyrdly, doe not you geue veneratiō vnto them, yea, and that with al your hartes? or els bée you hipocrites and dissēblers. So that you geue to your stockes and stones, Cultum Latrie, which by your owne distinction bée∣longeth to God onely. How can you now auoyde Idolatrie? Now to the seconde parte of your distinction, you say that you do to saintes, & to all cre∣atures y^t worshipyng of Dulya, which is without loue, and without the mul∣titude of sacrifice. What cal you this? what meane you by this? what wor∣shipping is this that is without loue, and without sacrifice? Is not this opē hipocrisye to honor a thing outward∣lye, and neather to loue it, nor to fa∣nor it inwardly? nor yet to offer any sacrifice vnto it? this is nothing els but open mocking, and I may well * 1.70 compare you vnto the wicked Iewes that crouched, & knéeled vnto Christ, but they did it neyther of loue, nor fauour, but of mockage, as you doe honour your sayntes, and Images. This commeth all wayes to thē that will mocke, and trifle with gods holy word, that whē they thinke to auoyde it with a damnable distinction, then is it most agaynst them, so that all christē men may sée, that the hand of God is heare. Also an other baulde reasō you haue, which is of M. Rychard. If saintes when they were here, and * 1.71 not confirmed in grace, did of their charitie pray for vs. Therefore now must they pray much more, seing they are now confyrmed in charitie &c.

Is not this a goodly bauld reason to cast at a byshops cure? How can hée proue this? what scripture hath hée for hym? I heare well his carnall rea∣son, but I heare no probation, I will make him a lyke reason. The sayntes when they weare heare, did of their charitie cloth naked men, and fede the * 1.72 hungrey, and gaue drinke to y^t thirsty, and visited them that were in prison: therefore much more now, for they be confyrmed in charitie, and these bée déedes of charitie.

Lykewise. S. Paule when he was heare, dyd of hys charitie, wryte epis∣telles to declare the veretie, therefore now must ••ée much more wryte: so y^•, where afore hée wrot but one epistell, now must hée at y^t least write thrée, or els hée is not confyrmed in charitie. & I thinke hée dyd neuer a greater dede of charitie, then now to wright an epistell, and to declare his owne pis∣tels, for all the world is at variaunce, for vnderstāding of them. You blynd gydes, who hath learned you to de∣clare, wherein the charitie of sayntes doth stande? who hath geuē you auc∣toritie, to geue a déede of charitie vnto sayntes, that scripture doth not geue. Wherfore is it a déede of charitie for one to pray for an other? is there any other cause then that the holy Ghost so declared it in his word? Wherfore that is charitie in this lyfe, that the worde of God byddeth you doe, and as for the workes that charitie shall haue in an other lyfe, it belongeth not to you to iudge farther then the word of God.

Also you haue an other reasō, God sheweth myracles in this place, and in * 1.73 that place, to the honouring of this saynt, and that saynt, therefore we must lykewise honour them. I aun∣swere as to your myracles, though I haue aunswered to them beefore, yet will I adde this vnto it, that God is no God of superstition, nor that fa∣uoreth one place more then an other, or that hath any affectiō to this place, more then to that, wherefore this is your superstition inuented of the de∣uill, for God will neyther bée honored in the mountayne, nor yet in Ierusa∣lem, but in mens hartes. And as to * 1.74 your myrakles the great Godes Dia∣na did also myrackles, as you may * 1.75 reade in scripture, consyder her ho∣nour, that scripture speketh of, and compare it to the honour of your I∣mages,

& you may sée they doe agrée. Farthermore Apollo, Castor, Aescu lapius and such other did also greate myracles, as stories doe make menti∣on, and also many men which were both wyse, well learned, and also ma¦ny men of a great reputation and ho∣nour as you bée, yea and mē of great holynes doe beare witnesse of y^• same. Therfore by this reason we must also honour them. Also an other reason you haue out of Iob. Conuert thy selfe vnto some of the sayntes. Of * 1.76 this you conclude that we must pray vnto sayntes. I aunswere of this you may conclude that you bee blinde, and dull Asses, and vnlearned stockes, * 1.77 peruerters, tearers, renters, of holy scripture. I pray you what sayntes dyd y^t old fathers know before Christ∣es comming? whom did they recken to be in heauen before Christes assen∣tion? why did they desyer so sore his cumming if they beléeued that they should haue ascended vp to heauen? But this is the sentence of that place, Elephas reproued Iob, and sayth y^t hée is not Gods seruaunt, and there∣fore God punished him sayth hée, and to prooue this hée biddeth Iob call to memory all holy men, and seruaunts of God, and recken one if hée can a∣mong them all, whom God did so pu∣nish: wherefore hée concludeth that Iob is not the seruaunt of God, but a foolyshe man (which in Scripture is the enemye of God) whom God shall slaye in his wrath. This is the sentence of that place.

Fynallye you haue an other reson, you shall praise God in his sayntes, * 1.78 therefore sayntes must bée honoured. I aunswere is not this a good conse∣quent? I must praise God in Beares and Apes, therefore Beares, & Apes, must bée worshipped. Adde that y^t fo∣loweth in y^e text, you must praise God in timbrels, in orgens and in pypes, therefore after your conscequent tim∣brels, orgens, and pypes, must bée * 1.79 worshipped, but if you weare learned in scriptures, you should fynde an o∣ther sentence in the holy Psalme then this is for the very trewe text is Lau∣date dominum in sanctititate sua. Praise God in his his holynes, but let vs graunt that hée sayth, prayse God in his sayntes, doe not you knowe that scriptures say, blessed is God in all his giftes? out of this can not follow that we shall worship, and pray to Gods giftes, but God shall bée praysed, and honoured in all his giftes, as in saint, man, and Angell.

An other reason you haue of a si∣militude: * 1.80 Like as a mā can not come to the speach of a kyng, but that hée must haue certayne mediatoures, (as Dukes, Erles, and such men as bée in fauour betwéen him and the king) that may entreate his matter: So likewise béefore God. I aunswere: you Infidelles and mistrusters of God, what will you make of God? will you make him a fleshely and a carnall stocke, full of passions and of affections? Ʋnto a mortall Prince you make mediatours béecause hee knew not your hart, and béecause hée is more affectionat to one man thē to an other, and beecause hee iudgeth after the sight of hys eye, and after y^e percialnes and affection of his hart. But so doth not God, but alonely of mere mercy and grace. But to your similitude: you can not haue no Dukes to speake for you, excepte you géeue them rewardes, excepte they haue carnall affection to you: therfore by your similitude you must likewyse doe to Saintes.

But S. Ambrose answereth clear∣ly to this damnable reason of yours, saying: Men are wonte to vse thys * 1.81 miserable excusation, that by these thinges may wee come to God, as we may come to the kyng by Erles. I aunswere, wee doe come vnto the kyng, by the meanes of Dukes and Erles, because that the kyng is a man, and knoweth not to whom hee may committe the common wealth, but vnto God (from whom nothing can bee hidde) hee know∣eth all mens merites, wee neede no spokesman nor no mediatour but alonely a deuoute mynde. &c.

Here are you clearely aunswered of S. Ambrose to youre carnall rea∣son. Item, an other reason out of

your lawe, that Images bee vnto vn∣learned * 1.82 men, that same thyng that letters and writinges bée vnto them that bee learned, that they may there∣by learne what they ought to folow.

If your Images bee no more to vnlearned men then writinges be to learned men, therefore they may no * 1.83 more doe to them then learned men doe to their letters: woulde you suf∣fer learned men to come and kneele, and offer to my booke, and sette vp candels before it, and to make vowes to come yearely thereunto? and to de∣sire petitiōs béefore my booke of those Saintes y^t bée written therein? Sée how your owne example maketh a∣gaynst you, and all thing that I can bringe. Wherefore, if there bée any grace in you, or if there bée any shame in you of the worlde, for Chri∣stes sake leaue of this false▪ learnyng and colouring of Idolatrie. For you doe not onely deceaue your simple brethren, but you doe also blaspheme the immortall God of heauen, which doubtles will auenge shortly this re∣buke on you, if you doe not amende: whose violēce and might you are not able to withstand. Wherefore I ex∣horte you in y^e blessed name of Christ Iesus, that you repent in tyme, and take vpon you to learne the veritie: which is, how God is onely to bée honoured, and onely to bée sacrificed vnto, hée is onely to bée prayed vnto, of hym onely must our petitions bee asked, it is hée onely y^t géeueth wealth & prosperitie, & hée only must deliuer and comforte vs in all aduersities, & hée onely must helpe vs out of all di∣stresse: vnto whom as Saint Paule sayth, be alonely glory and honour * 1.84 for euer. Amen.

Now most excellent and noble Prince, I haue here after the poore * 1.85 gifte that God hath géeuen mee set out vnto your grace certain articles, which though they séeme at the firste sight to bee newe, yet haue I prooued them openly with the euerlastynge worde of God, and that not wroonge, nor wrested after my lyghte brayne, but after the exposition of clarkely doctours, yea and that of the oldest & of the best. Wherfore most excellent Prince, most humbly, & most méeke∣ly I beséeche your grace, that I may finde so great indifferencie at your graces hand, as that the Byshoppes shall not condemne this booke, after the maner of their olde tyranny: ex∣cepte they can with open Scriptures and with holy Doctours, refell it as I haue prooued it.

But I would it should please your grace to call them beefore you, and to commaunde as many as will condemne this booke, euery one of them seuerally without others coun∣sell, to write their cause, why they will condemne it, and the scriptures whereby they will condemne it, and to bryng them all to your grace, and your grace may iudge betwéene both parties.

I doe not doute but they wil bring your grace maruailous probations, and such as were neuer hearde. And if thrée of them agrée in one tale (if they bée deuided) let mée dye for it, and that your grace shall well sée. The father of heauen and hys most mercifull sonne Iesus Christ, kéepe your grace in honour, to his pleasure and glory.

Amen.

Notes

• * 1.1

  Christ as∣cended into heauen by his owne power.
• * 1.2

  Exod. 20. Deut. 5.
• * 1.3

  Wee are forbidden of God to make I∣mages.
• * 1.4

  Wee must neither ho∣nour Ima∣ges nor worshippe them.
• * 1.5

  Duns. 3. Distin. 9.
• * 1.6

  Esay. 44.
• * 1.7

  Vayne I∣maginatiōs of men.
• * 1.8

  3. Kyng. 12.
• * 1.9

  Howe wee haue beene by ig∣noraunce led to wor∣ship stockes and stones.
• * 1.10

  Stockes & stones the Papistes honour as Gods.
• * 1.11

  Practise of Papistes to cause I∣mages to worke my∣racles.
• * 1.12

  The hipo∣crisie of the Papistes hath great∣ly preuailed in the prac∣tysyng and aduauncing of Idola∣try.
• * 1.13

  Baruch. 6.
• * 1.14

  A notable declaration of Baruch the Pro∣phet a∣gainst I∣dols and Idolatry.
• * 1.15

  There is no di••ferēce betweene an Idoll & on Image.
• * 1.16

  The des∣cription of an Idoll or Image.
• * 1.17

  Deut. 13.
• * 1.18

  Idolles or Images worke no myracles. Hipocrites fayne them to bee the workers of myracles.
• * 1.19

  A notable myracle done by false gods in Turkie.
• * 1.20

  A stinking myracle.
• * 1.21

  Libro 5. ad Iacob.
• * 1.22

  To relieue thy poore neighbour that is Gods I∣mage, is to honour God.
• * 1.23

  There is no true I∣mage, but onely the Image of man which few doe ho∣nour.
• * 1.24

  Of the liue¦ly Images of man, ma¦ny haue the Byshops burned: But of theyr worme ea∣ten images not one.
• * 1.25

  Clemens in codē libro.
• * 1.26

  De ••er•• ro∣li. ca. vlti.
• * 1.27

  Super Da∣ni.
• * 1.28

  Saintes sayth Pa∣pistes are to bee wor∣shypped, for they pray for vs
• * 1.29

  Roma. 8.
• * 1.30

  God hath geuen vs one media∣tour which is Iesus Christ and not appoyn¦ted any Saint to bee our me∣diatour.
• * 1.31

  The medi∣atour be∣tweene God & man is named Iesus, but there is no Saint so named.
• * 1.32

  Esay. 7.
• * 1.33

  How God by Christ is euer with vs.
• * 1.34

  1. Iohn 2.
• * 1.35

  Saintes cā obteine no∣thyng for vs.
• * 1.36

  Roma. 8.
• * 1.37

  1. Cor. 1.
• * 1.38

  Christ is all in all for vs, and therefore wee neede not y^t helpe o•• Saints.
• * 1.39

  Iohn. 14.
• * 1.40

  Saintes can not bryng vs to the fa∣ther of hea∣uen, but it must bee Christ one∣ly.
• * 1.41

  Iohn. 14.
• * 1.42

  Iohn. 16.
• * 1.43

  If wee aske in Christes name wee shal obteine but so shall wee not in any other name.
• * 1.44

  Luke. 18.
• * 1.45

  Iaco. 1.
• * 1.46

  Saintes re¦ceaued Gods good¦nes for thē selues and not for vs.
• * 1.47

  Psal. 119.
• * 1.48

  Psal. 120.
• * 1.49

  A fond prayer made to our Lady.
• * 1.50

  August. d•• vera relig. cap. vlti.
• * 1.51

  The right honoring of Saintes.
• * 1.52

  Apoc. 19. and. 22.
• * 1.53

  Mat. 15. tom 6. ho. de profect. •…•…nge.
• * 1.54

  An authori¦tie declara∣tion that Christ hea∣reth vs for our selues and not the Apostles for vs.
• * 1.55

  Chri. To•• 6. ho. de pro∣fect•• euan∣geliorum.
• * 1.56

  We neede no patrons for God heareth.
• * 1.57

  Exod. 20.
• * 1.58

  Psal. 5.
• * 1.59

  Psal. 4.
• * 1.60

  The Chri∣sten mā put¦teth his trust in God that hee will heare him.
• * 1.61

  If we mis∣trust not Christe, there is no cause why we should runne a gad¦ding to this Saint for any thyng that is ne∣cessary for vs.
• * 1.62

  Saints are holy, but yet are they no Godes.
• * 1.63

  Christ is our onely intercessor.
• * 1.64

  The Pa∣pistes car∣nall reasōs.
• * 1.65

  God onely is omnipo∣tent and al∣mighty.
• * 1.66

  The Pa∣pistes geeue the saints y^t worshyp to stockes and stones that we should geue to God.
• * 1.67

  Math. 4.
• * 1.68

  Glos•• de cō∣sec. Dist. 3. c. venera∣biles.
• * 1.69

  The blind∣nes & igno∣raunce of the malici∣ous Pa∣pistes.
• * 1.70

  Math. 27.
• * 1.71

  De media villa. 4. sent
• * 1.72

  A papistical reason, well aunswered & confuted.
• * 1.73

  An other Papisticall reason.
• * 1.74

  Iohn. 4.
• * 1.75

  Actes. 19.
• * 1.76

  Iob. 5.
• * 1.77

  Papistes are wrest∣ers of the scriptures of God.
• * 1.78

  Psal. 150.
• * 1.79

  A foolishe & papisticall argument well auns∣wered.
• * 1.80

  A foolishe reason of y^e papistes.
• * 1.81

  Ad. Ro. c. 1.
• * 1.82

  De consec. Dist. 3. c. perlatum.
• * 1.83

  Images are no more to bee wor∣shipped thē the bookes that learned men reade.
• * 1.84

  1. Tim. 1.
• * 1.85

  Doctour Barnes conclusion.