Whole Works, Tract 13
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 hauehave, this article were open of it ſelfe without any farther probation: for if men did béeléeue firſt that Chriſt were God and omnipotent, and mighty, to géeue all thinges: Secondarily, that hée were mercifull, gracious, & louing towarde vsus, and ſo louing, that wée coulde deſire nothing of hym, but yt he woulde géeue it vsus: if men (I ſay) had thys fayth, and this louelove towarde Chriſt, they would goe no farther but to him onelyonly, they woulde make, inuente, & deuiſe no mediatours, but faithfully receaue hym (according to ye Scriptures) for their onelyonly mediatour, Sauiour, 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 onelyonly and méere mercy, is able, & alſo woulde make them worthy to receaue 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 mediatour, 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 inough, yea & ſo mighty and ſo mercifull, that all other fayned and inuented 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 hauehave, that of him and by him they could not obtaine? Truely nothinge that they coulde righteouſly aſke, as all Scriptures beare witnes.
But nowe, let all theſe makers of new Gods cumilate themſelues togither on a heape, and ſhewe mée but one place, yea but one iot, or one example in holy Scripture, that euer men did pray to Saintes? or one that entered into heauen by Saints prayers? Chriſt aſcended (as the Scriptures Chriſt aſcended into heauen by his owne power.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 interceſſion 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 onelyonly, why may hée not alone helpe vsus thither? His power is not weakened: his mercy is no leſſe towarde vsus then it was towarde him. Now here you ſée all the cauſes that brought the firſt Sainte to heauen, & theſe cauſes bée ſufficient, yea & alonely allowed of the Scriptures of God: therfore they bée alſo ſufficient for vsus, 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 Moyſes Exod. 20. Deut. 5.theſe wordes. Thou ſhalt make thee no grauen Images, nor ſimilitude of any thing that is in heauen Wee are forbidden of God to make Images.aboue, or in earth beneath, or in waters vnderunder 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 vnderunder the earth, here bée their figures excepted, either to bée honoured, Wee muſt neither honour Images nor worſhippe them.or worſhipped: and marke that hée excepteth both honouring and alſo worſhipping. Now what can you géeue to Images that is neither hohonour nor worſhip? It maketh no matter to mée, whether you call it latria or dulia, if it bée eyther honour or worſhip, then is it againſt Scripture: and if it bée neither, then is it nothyng but a voyde name inuented of your inſaciable couetouſnes, to deceaue ſimple men with, and to heape innumerable good to your ſelues. For if you had no more profite by Images then you hauehave 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 vsus returne to our purpoſe, Duns on this text ſaith, that by it was Duns. 3. Diſtin. 9.it forbydden to make images béefore the incarnation of Chriſt. &c. Now muſt you prooue where they bée allowed ſince the incarnation and ſhew with manifeſt ſcriptures where this text is condemned in the new Teſtament or els it ſtādeth faſt agaynſt you after your own. M. Duns, whom you dare not deny. Alſo yt Prophet ſaith, a mā dyd plante a pinaple tree, and Eſay. 44.the raine did nurriſh it, and therof was made a fire vntounto 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 vntounto it ſaying, deliuer me for thou art my God. Marke the proceſſe of yt 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 honoured 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 eueryevery thyng that you will deſire, you hauehave 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 yt prophet bée verified, but of your images? And if it may be verified of an hūdred other things, yet is it alſo true of your Vayne Imaginatiōs of men.images: and vntounto them agréeth moſt peculiarly. The prophet ſpeaketh not of one onelyonly, but of all thinges that bée lyke. Now deliuer your Gods if you cā. They wil not bée deliuered wt the aunſwere that Doctour Rydley did once make vntounto 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 Senatours of Rome? did they not honour that ſame thing that ſtoode béefore thē (and yet as you ſay) they did referre it vntounto the thing that was thereby repreſented. Theſe men were wiſe mē and as well learned in their tyme as you, & yet you ſée (for lacke of knowledge 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 alonely for honouring of the the thing that was repreſented.
Alſo what dyd Roboam when hée dyd ſet vp two golden calues in Bethell 3. Kyng. 12.and ſayd to the people, Go… no more to Hieruſalē behold thy Godes Iſraell. Was not this done to the honour of God? for they were not ſo mad (as ye ſay) to thinke that thoſe calues were Goddes, but they did honour them in the honour of God, and that was well declared in their ſacrifice 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 alwayes offer to god calues, as Abrahā wt many other which, oblatiō was accepted of God. Wherfore they might well thinke that God would bée honoured 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 vntounto you, and vntounto 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 hauehave you nothynge of the Sainte more then in an other place, ſauing onelyonly the ſtocke & ſtone.
Now, when you hauehave founde thē, Howe wee hauehave beene by ignoraunce led to worſhip ſtockes and ſtones.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 hauehave 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 yt 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 Cicero with all the Romaines to their ſtockes and ſtones? what did Roboam to his Calues, if this bée not honouring, define mée what honouring is: what more exteriour honour can you deuiſe then this is? and yet you doe ſay yt you honour no ſtockes nor ſtones. But worldly ſhame, and inuincible Scriptures, hauehave 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 collour or ſhadow of holynes that might bée an occaſion of Idolatry. But béecauſe you bée hypocrites and vnſaciable 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 ſuffer and dayly béefore your eyes to ſée, ſo great exteriour honour geuen vntounto them. That no toung can expreſſe nor hart can deuiſe more: yea if you will béeleue your ſubtile Duns, they Stockes & ſtones the Papiſtes honour as Gods.geue vntounto them (as I ſhall well prooue by his diffinition) honour whiche is called Latria: the which Latria after your owne learnyng ought to bée geuen to God onelyonly. This ſayth Duns, Latria is called an exteriour honouryng or a bodely ſeruice. &c.
Now if that bée trewe, it followeth that they geue that honour to ſtockes and ſtones that onelyonly 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 concluſion, 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 hauehave no leaſure. Thinketh your doctourhed that the children of Iſraell wt their hie Prieſt Aaron could not hauehave 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 ye 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 perſon among the people, or one of none auctoritie: But the moſt wiſeſt eloquenſt and chiefe amonge them: yea hée was that tyme the very hed of the Church or congregation. Alſo note ye 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 ſacrifyce 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 béefore the worde of God.
Brieflye would you alowe that the people ſhould geue that ſame honour to mée ye they doe géeue to your ſtokes and ſtones? And vnderunder y• ſame colour that it ſhould bée in ye 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 fayning, I am the Image of God and repreſent 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 hauehave. 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 myracles eueryevery day, were taken out of your hands, & ſet againe in ye Caruers & his makers houſe, hée ſhould bée no better thē a ſtock or a ſtone, nor could doe no myracles: yea if hée were prayed Practiſe of Papiſtes to cauſe Images to worke myracles.neuer ſo much: no not ſo much as if ye houſe were a fyer, to ſaue either ye 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 bringeth 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 defeneth 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• The hipocriſie of the Papiſtes hath greatly preuailed in the practyſyng and aduauncing of Idolatry.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 hauehave nothing to lay for you but becauſe ſhée was a woman, then is your Image as much ye ſimilitude of an harlot of the ſtues the which bereth all the ſhape y• belongeth to a naturall woman as wel as of our Lady. Notwithſtanding that our bleſſed lady is a vergin and the other a ſtrumpet, yet in exterior formes and ſhapes that may bée ſéene and iudged by ſenſes, bée they all one, yea and your Image in all exterior ſignes is a great deale more lyker vntounto an harlot, then to a pure and a bleſſed méeke virgin. And yet are you not aſhamed wt theſe damnable ſhadowes, both to priuate God of his honour and alſo compell your ſimple bretheren to this ſhamefull 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 Baruch. 6.of the carpenter, and they bee gilded & ſiluered, but they be falſe & A notable declaration of Baruch the Prophet againſt Idols and Idolatry.cā not ſpeake. How thinke you, hauehave not your Images theſe properties? Their Gods hauehave golden crownes on their heades from whom the Prieſts doth take away golde & ſiluer & ſpend it on themſelues: They geeue alſo of it vntounto their ſtrūpets, and decke their harlotes: And whē they hauehave takē it away frō their harlots, 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 hauehave 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 yt they cā not hurte their enemies: wherefore hée biddeth vsus that we ſhall not feare them.
Now if you think that this bée not ſpoken of your Gods (not with ſtanding 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 hauehave any honour y• they will now auēge themſelues of their enemyes. If they can doe nothing, thē will we lay vntounto them this mocke of the profyt and will not feare them. They hauehave a ſworde in their hande, and an axe, but they can not delyuer 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 hauehave not your Gods all theſe tokens? how many théeues hauehave 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 mightier 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 reaſon? 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 hauehave 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 Imago There is no di…ferēce betweene an Idoll & on Image.in Latin? which wée call in ingliſhe an Image, but wée will not varry for the name: let vsus goe to y• properties. HaueHave not your Images all theſe properties that ye Prophet layeth to theſe thinges which you call Idols? cā you ſay nay? can you prooue the contrary? Doth not experience learne vsus 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 Dauid doth define an Idole wyth theſe properties: Firſt it hath eyes & can The deſcription of an Idoll or Image.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 ye 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 cultus dulie may you not doe to your Images then the Prophet woulde that wée ſhould not doe to Idols: for they bée one in all properties and conditions. And as for your myracles that you defende them by, they bée but illuſions of the deuill, inuēted of your owne imaginations, and cōtrary to the woorde of God, vntounto 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 onelyonly to the magnifiing & declaratiō of his bleſſed woorde. As for all other myracles may bée ſuſpected 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 Deut. 13.midſt of thee a Prophet, or a man that ſaith I hauehave 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 vntounto thee, let vsus goe and follow ſtrainge Gods which thou knoweſt not, and let vsus ſerue them, thou ſhalt not heare the Prophet, nor the dreamers wordes, for God doth prooue you, that it may bee open whether you louelove 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 vntounto other things béeſide God, therefore ſhall hée not bée heard: your Images bée not here excepted. Farthermore, what ſignifieth this, that God will hauehave all our hartes and all our ſoules. If God hauehave all, then can your Images hauehave 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, Prophet Idolles or Images worke no myracles. Hipocrites fayne them to bee the workers of myracles.true, nor falſe, ſhoulde draw our harts frō him, or frō his word: but alonely 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 agaynſt 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 openly 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 therto, and therfore was it deſtroyed. Not withſtāding it was inſtituted of God, and ſo bée none of your idolles, wherfore miracles can not helpe. And among 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 hauehave, the oblations of the people. The Prieſts layd that they were beſt worthy béecauſe they were miniſters 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 A notable myracle done by falſe gods in Turkie.kyng, the whiche had thought to hauehave 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 preuy, which whē hée came there, ye preeuy 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 vntounto hym a religious mā wt a glorious light, ſaying vntounto hym. Now where bée they y• thou woldeſt hauehave 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 ye préeuy and layd agayne in his bed or hée wiſt it: and the day folowyng gaue hée ſentence that the religious men ſhould hauehave the oblations.
How thinke you was not here an open miracle? and was it not done on A ſtinking myracle.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 togither can not doe a more open miracle then this is.
But let vsus ſée what the Doctours ſay agaynſt your Gods, Clemēs writeth theſe woordes, We doe honour Libro 5. ad Iacob.viſible Images to the honour of the inuiſible God, the whiche is a falſe thyng: but if you will honour the image of God in doing well to man, To relieue thy poore neighbour that is Gods Image, is to honour God.in hym ſhall you honour the true image of God. Wherfore if you will truely honour the image of God, we will open that thynge vntounto you that is of trueth, ſo that you muſte doe well vntounto man the whiche is made vntounto the Image of God: geue hym honour and reuerence: geeue hym meate when hee is hungrye: geeue him drinke when hee is thyrſty: Clothe him when hee is naked: ſerue hym when hee is ſicke: geeue hym lodgyng when hee is a ſtraunger: and when hee is in priſon miniſter 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 figures, and to deſpiſe man in whō is the very true Image of God. Wherfore vnderſtāde you that this is the ſuggeſtion of the Serpent that lurketh 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 yt honour of God. Hée ſheweth you alſo that there is no There is no true Image, but onelyonly the Image of man which few doe honour.other true Image but mā. Which of you all goe a pilgrimage to yt Image? whiche of you all doe offer to that Image? which of you all doe honour that Image? You land lepers, you inuenters of new gods, you Idolaters, what ſay you to this? how can you auoyde 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, wtout 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 vntounto God onelyonly, 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 hauehave burnt many a poore mā for ſpeakyng againſt theſe dumme Idolles. But tell me when all the Byſhops 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 deſtroy it them ſelues, then it ſhould bée vndeſtroyed. Let the kynges bookes bée ſearched throughout the Realme Of the liuely Images of man, many hauehave the Byſhops burned: But of theyr worme eaten images not one.and there ſhall bée no ſmall number founde of theſe Images that bée troubled and vexed and caſt in priſon for trifles, yea and vtterly vndone by the Byſhops and by their Prieſtes: & yet wil they bée yt honourers of Images, yea and that to the honour of God, and of all holy Saintes. Is not this againſt all wiſedome? yea is it not agaynſt nature? and yet no man may tell it.
Alſo the ſame doctour in an other Clemens in codē libro.place, What thing is there ſo wicked & ſo vnthākfull, as to receaue a benefyte of God and to geue thankes vntounto ſtockes and ſtones? wherfore wake and vnderſtād your health. &c.
How thinke you, are you not vnthankfull vntounto God of whō you hauehave De …er… roli. ca. vlti.receiued all thing, and for them you thanke your worme eaten Gods? farthermore. S. Auguſtine ſayth, Let vsus not louelove any viſible ſpectakilles leſt by erring from the veritie, and by louing ſhadowes we be brought in to darknes, let vsus hauehave no deuocyon to our phanteſies. It is better to hauehave 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 ſhadowes? and yet you will louelove them & honour them. Aunſwere to Saint. Auguſtine. You Infydels hauehave not we a lyuing God, and will you bring vsus from hym to dead ſtockes? Alſo S. Super Dani.Hierome, Be it knowen vntounto 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 ſeruauntes of God to doe. &c. Here hauehave you that neyther worſhipping nor honouring belōgeth to Images.
But now to yt worſhiping of ſaints, which hath a greater ſhadowe of holynes Saintes ſayth Papiſtes are to bee worſhypped, for they pray for vsusthen theſe dumme Gods hauehave. In primis you ſay that ſayntes muſt pray for vsus and bée mediators to God for vsus, that by them wée may bée able to receiue our petition. This is Richardes opynion De media villa, there can not a thing bée inuented by yt 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 vsus, then is Chriſt vnſufficient: for phyloſophers did neuer put ij. cauſes where as one was ſufficient: and if any thing bée geuen vsus of God for ſayntes ſakes then bée not all thinges geuē for Chriſtes ſake, yt which is plainely againſt S. Paules ſaying, God for vsus all hath geuen his ſonne, and ſhall he not geue Ʋs Roma. 8.all things with him? Let eueryevery chriſt en man iudge what a blaſphemy that is. But let vsus prooue that Chriſte is all onelyonly our mediator. S. Paule ſayth. There is one mediatour between God and man, the mā Chriſt God hath geuen vsus one mediatour which is Ieſus Chriſt and not appoynted any Saint to bee our mediatour.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, therefore they muſt hauehave a mediatour for them ſelues, and then they can not be mediatours for other men. Farthermore The mediatour betweene God & man is named Ieſus, but there is no Saint ſo named.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 vsus onelyonly without the helpe of ſaints, and why ſhal hée not bée onelyonly mediatour without ſaintes? is not redemptiō the chief acte of a mediatour? Alſo the holy ghoſt ſayth, He ſhall bee called Emanuell the which is as much to ſay as God with vsus, what is this Eſay. 7.God with vsus, is hée with vsus but as one man is with an other? And as my How God by Chriſt is euer with vsus.cote is with my backe? Nav, hée is an other wayes with vsus, That is to redéeme vsus, to ſaue vsus, to kéepe vsus, to defend vsus from all euell: yea and is with vsus, that is, hée is on our ſyde, he holdeth with vsus, hée ſpeaketh for vsus, hée excuſeth vsus, hée maketh our cauſe good: briefly hée obtayneth all thinges for vsus. Of what ſaynct can this be ſpoken? What doe ſayntes now for vsus? Alſo S. Iohn ſayth, If a mā doe ſinne 1. Iohn 2.we hauehave 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 hauehave we onelyonly remiſſion of our ſynnes.
Now what ſhall the Saintes obtaine Saintes cā obteine nothyng for vsus.for vsus? what ſhall they deſire for vsus? if our ſinnes bée remitted, then hath the father of heauen no diſpleaſure agaynſt vsus, what ſhall they then pray for vsus? Alſo S. Paule ſayth. The ſpirite of God maketh interceſsion mightyly for vsus with mighty deſires, that cā not bee expreſſed with toung. Marke how the ſpirite of God deſireth and prayeth for vsus, and that no man ſhould recken that we had néede of other mediatours, hée ſayth that hée prayeth mightyly for vsus, and with great feruēcie that it can not bée expreſſed.
Now is not hée able to obtaine all things for vsus, and hath taken this office on him for vsus? it were doubtles a great rebuke to him, that Saintes ſhould bée ſet in his ſteade, & ioined wt 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 diſhonour 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 ſitteth Roma. 8.on the right hād of the father the whiche doth alſo praye for vsus, marke that hée prayeth for vsus, can the father of heauē deny any thyng of his prayer? Doth not hée aſke all thinges neceſſarie for vsus? And as Scripture ſayth? He is our wiſedome, he is our 1. Cor. 1.iuſtice, he is our ſatisfactiō, and our redemption made of God.
Now what reſteth for Saintes to aſke? what will you deſire more then Chriſt is all in all for vsus, and therefore wee neede not yt helpe o… Saints.wiſedome, iuſtice, ſanctificatiō and redemption? all theſe hath Chriſt obteined for vsus, yea and hée alonely thereunto 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 Iohn. 14.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 Saintes can not bryng vsus to the father of heauen, but it muſt bee Chriſt onelyonly.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 yt maketh any other mediatour or goeth about by any meanes (ſéeme it neuer ſo holy) but by Chriſt onelyonly to come to the father of heauē, firſt he deſpiſeth Chriſt, & if he deſpiſe Chriſte, hée deſpiſeth alſo hys father whiche hath alowed him onelyonly to bée Iohn. 14.our mediatour & way to him, as it is writtē. I am the way onelyonly in the father, therefore let thē bée ſure yt ſéeke any other waye or any other mediatour, but Chriſt alonely to heauē, that they (accordyng to the word of yt veritie which cā not lye) ſhall neuer come there, but as many as truſt in him onelyonly, let thē not doubt but they ſhall not onelyonly 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 Iohn. 16.vsus, What ſoeuer (ſaith hée) you aſke in my name the father ſhall geue it you. Marke theſe woordes, what ſoeuer, & that we ſhould runne to no other hée addeth alſo, in my name.
Here is nothing excluded, but all thinges fréely bée geuen vsus, 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 onelyonly 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 onelyonly ſonne for vsus, how can it bee yt 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. Appolyne. &c. but hée excludeth nothing.
Now you Infidelles and miſtruſters of Chriſt, what will you hauehave 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 onelyonly appointed of yt father, & none other, yea all other bée excluded wt manifeſt If wee aſke in Chriſtes name wee ſhal obteine but ſo ſhall wee not in any other name.ſcriptures. Moreouer, will you or bée you ſo fooliſh to aſke a thing of one yt 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 proclamation, 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 alonely goodnes, but hée is all goodneſſe himſelfe: and all Saintes hauehave ſinned Luke. 18.and néede of his goodnes: and he hath made this proclamation by his bleſſed and euerlaſting worde, that whoſoeuer commeth vntounto hym, ſhall hauehave of his goodnes aboundauntly: now will you leaue him and goe to the ſaintes? the which if they euer had any goodnes, they receaued it of the father, as S. Iames ſayth: All good giftes cō meth Iaco. 1.from the father of lyght. Marke how hée ſayth all good giftes.
But here hauehave you a diſtinction, yt onelyonly 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 hauehave no more goodnes then they hauehave receaued. Now the goodnes Saintes receaued Gods goodnes for thē ſelues and not for vsus.that they hauehave receaued, was for thē ſelues onelyonly, 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 parable of the fiue wiſe virgines, and the fiue fooliſhe: where as the wyſe vyrgins 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 proſperitie, wealth, health, remiſſion of ſinnes, or in aduerſities conſolatiōs, or comfortes, or any other thyng? ſéeing that Scripture onelyonly knowledgeth all theſe thynges to bée receaued of him, and that hée is the onelyonly géeuer of them, yea and that all the prophets and fathers in all their tribulation cryed alonely to hym, as Dauid teſtifieth of him ſelfe in theſe wordes, When I am troubled, I will cry vntounto Pſal. 119.the Lord and hee will helpe me. Hée cryed not to any Saint to ſpeake to God for him, but ſayth: I will cry vntounto 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, ſaying: my helpe is of God that hath made heauen and earth.Pſal. 120.
Now will you runne from God, and aſke of Saints, comforte, proſperitie, 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 hauehave no more but their parte, and that, that is géeuen vntounto 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 betwéene them and the father, but commaundeth them that pray, to pray thē ſelues to the father. The which thing I doubt not but hée would hauehave done if hée would that there ſhoulde hauehave 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 A fond prayer made to our Lady.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 blaſphemies? Doubt you not (if you call not for grace to yt 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 veritie into the world and that ſo openly, and ſo clearely that you can not deny it nor withſtand it, neither by reaſon, nor by learnyng: but your owne conſciences bée confounded and marked with hote yrons, notwithſtādyng you perſecute it by tyranny to the increaſe of your damnation. Our Lord bée mercyful vntounto 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, vntounto whom hée hath reuelated by the Scriptures his veritie.
Firſt S. Auguſtine ſayth theſe Auguſt. d… vera relig. cap. vlti.wordes. Let vsus hauehave no deuotion in honoring of dead men, for if they lyued well, they may not be coūted for ſuch men, as to deſire ſuch honours, but they will that God ſhall be honored of vsus, by whoſe lightening they reioice, that we are made cōpaniōs of their glory. Wherefore Saintes muſt be honored by folowing them, but not by honoring thē of deuotyon &c. Bée not theſe plain The right honoring of Saintes.wordes? S. Auguſtine was a father and a doctour, And hée ſayth, yt ſaints will not bée honoured of vsus, but that God ſhall bée onelyonly honoured. Secondarily, we may folowe their good lyuing, and ſo honour them, but in no wiſe to pray to them, or honour them of deuotion. It foloweth in S. Auguſtine, wherfore we doe honour them, by louelove, or charitie, but not by ſeruice, nor we build no temples vntounto them. For they wil not ſo be honored of vsus, for they know well that we (if we bée good) bée the temples of God. Wherfore it is well written. That man was forbidden of the angell to worſhip Apoc. 19. and. 22.hym, but all onelyonly to worſhip one God, vnderunder whom the angell was alſo a ſeruanut &c. Can you deſire any playner wordes then theſe? we cā no more doe but louelove ſayntes of charitie, but in no wiſe to ſerue them: we may alſo build no temples to the honour of them. Marke alſo how hée bringeth ſcripture for hym, how the Angell of God would not bée honored of man. How cā you auoyde this ſaying of S Auguſtine, & his example of ſcripture? Alſo Chriſoſtomes ſaying Mat. 15. tom 6. ho. de profect. …nge.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 praying vntounto God in our owne perſons, doe more profyt, then when other men doe praye for vsus. This woman did crie, and the diſciples came and praied him that he would ſpeed her for ſhee cryeth on vsus. But to them he aunſwered, I am not ſēt but vntounto 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 An authoritie declaration that Chriſt heareth vsus for our ſelues and not the Apoſtles for vsus.fall from their maſters tables: then did he geue her the benefyt & ſaid, bee it vntounto 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 vntounto the loſt ſheepe. But vntounto the womā he ſayth bee, it vntounto 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 midlers? Marke alſo how yt Apoſtles did pray for this woman, and they repelled: and ſhée was heard. Alſo the ſame Chri. To… 6. ho. de profect… euangeliorum.Doctour wrighteth theſe wordes. We hauehave no need of Patrōs afore God, nor nede of much proceſſe to ſpeak fayre vntounto other men, but though they be alone and wanteſt a patrō, but prayeſt God by thy ſelfe, yet for all that ſhalt thou hauehave thy deſire. God doth not ſo lightly graūt, when other men pray for vsus, as whē we pray our ſelfe, yea though we bee full of ſinnes &c. Bee not theſe We neede no patrons for God heareth.wordes playne, that we hauehave no neede of patrons? but God heareth vsus ſoner, when we pray in our owne perſons, then when other mē pray for vsus. Wherefore they that make other mediators then onelyonly Chriſt, doth miſtruſt Chriſt, and beleueth that he is not omnipotēt God, nor mercifull Lord, and therefore flye they vntounto this Saint, and vntounto that Saint, truſting to fynde more mercy at their handes, then they could fynde at Chriſtes. But a trew Chriſten Exod. 20.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 belief, all his hope, all his harton him onelyonly. And if he wil hauehave any thing neceſſary to body, or ſoule of him, hee aſketh it all onelyonly, as the prophet Dauid learneth vsus ſaying, I will pray vntounto the Lord, and in the Pſal. 5.morning thou ſhalt here my voyce, what is this in the morning but ſhortly, quickly. Thou art ſo mercyfull, 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 onelyonly.Pſal. 4.
Thus doth eueryevery good man pray & The Chriſten mā putteth his truſt in God that hee will heare him.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 fained 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 therfore runne they hither and thither, to ſéeke an other mediatour, to ſéeke an other helper, to ſéeke an other deliuerer 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 If we miſtruſt not Chriſte, there is no cauſe why we ſhould runne a gadding to this Saint for any thyng that is neceſſary for vsus.they to this Saint, and to that Saint, and deſire of one riches, of an other health: of one they will holpen to heauen, & of an other they will bée deliuered frō hel. Of one they wil hauehave frēdſhyp 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 miſtruſt Chriſt, & reckē yt 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 couetouſnes 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 Saints are holy, but yet are they no Godes.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 louelove them as wel as you doe & prayſe and magnifie them, but wherfore? bycauſe they hauehave 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 yt Chriſt of his mercy & of his grace dwelleth in them, but I ſéeke alonely to him yt 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 Chriſt is our onelyonly interceſſor.your mediatour and your interceſſour to the father of heauen, and all thynges that you deſire, deſire them in hys name onelyonly. Make hym firſt your frende, and then hauehave you all Saintes on your ſide. For they can not chuſe but bée your frends. Wherfore, ſet all your truſt, hope and confidence in Chriſt onelyonly, and directe all your deſires, all your petitions, all your prayers vntounto hym onelyonly. And as for Saintes, you ſhall louelove 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 vntounto thē, or deſire any petition of them: nor their lyuing ſhall bée any rule to lyue by farther then they folowed yt word of Chriſt, for you bée cauled Chriſten men of Chriſt, and not of Saintes.
But now will I anſwere to their The Papiſtes carnall reaſōs.carnall reaſons. Firſt they hauehave a lawe whoſe wordes bee theſe: Chriſten men doe not call worſhipfull Images 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 iudgement that is to come: but they doe worſhip them, and effectually pray vntounto them in remembraunce and recordation of the firſt fruits, but they doe not ſerue them, nor yet any other creature with godly honour. &c.
Let eueryevery Chriſten man conſider God onelyonly is omnipotent and almighty.well in his conſcience the wordes of this lawe, and call alſo to remembraunce what God is hymſelfe? that is to ſay, how omnipotent hée is, how liberall hée is, how mercifull hée is, how gracious hée is vntounto vsus: and thē I thinke hée ſhall well perceaue, that this decrée is neyther made wyth faith, with learning, nor yet with reaſon, but an open blaſphemy agaynſt God, and a great miſtruſting of our mercifull maiſter Chriſt Ieſus. Briefly 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 reaſon will that Images ſhoulde bee iudged worthy veneration (this doth yt lattin worde venerabiles ſignifie) ſéeing 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 worſhipped & honoured. Call you them one thing by name, and recken them vnworthy in déede? It foloweth, Chriſten 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 yt lawyers, why they bée ſuch blaſphemers of God, ſuch infidelles, and ſuch mortall enemyes vntounto God, as fo ſuffer, yea and to compell ſimple men, to géeue to thoſe ſtockes and ſtones ſuch exteriour honour, as béelongeth onelyonly to God, ſéeing you call them no Goddes? What maketh it matter for ye name, ſo long as you géeue them the very thynge? Aſſigne you what exteriour worſhipping The Papiſtes geeue the ſaints yt worſhyp to ſtockes and ſtones that we ſhould geue to God.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 vntounto them? what néede men to aſke petitions of them? what néede men to offer vntounto 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 hauehave no hope to receaue by them? then doe they mocke them.
It foloweth, but they pray vntounto thē and worſhip them, how thinke you by this? You ſay they be no Godes & yet men pray vntounto them & worſhip them, adde to this that the Latine word ſignifieth 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 eueryevery Chriſten mā iudge. But how ſtandeth 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 compell 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 honour thy Lorde God and ſerue hym onelyonly?
Marke the holy ghoſt ſayth, Thou Math. 4.ſhalt ſerue God onelyonly. Here is the ſelfe Latin word, adorare, that your decrée hath, Scripture will it ſhall all onelyonly 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 any petition of him, or licke or kiſſe his foote, or make any oblation to him, but alonely to fall downe, and ſo with exteriour ſeruice to honor him, but our maiſter ſayd that yt 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? Gloſ… de cō ſec. Dist. 3. c. venerabiles.but now commeth your gloſe wyth a diſtinction and will learne our mayſter Chriſt how that hée ſhall honour the deuill, and excuſe hym with an idle and a damnable diſtinction, whoſe woordes bée theſe: there is cultus latriae, which includeth thrée things in him, louelove, multitude of ſacrifice, and veneration: this béelongeth onelyonly to God ſaith hée. There is an other worſhipping which is cauled dulia, & thys hath but one thing in him, that is veneration, and it hath neither louelove 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 louelove, multitude of ſacrifyce, and veneration, belongeth to God onelyonly. 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 The blindnes & ignoraunce of the malicious Papiſtes.more agaynſt you then theſe wordes bée. For fyrſt do you not louelove your Images, and your ſayntes? Secondarilye doe you not offer vntounto 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 vntounto 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 béelongeth to God onelyonly. How can you now auoyde Idolatrie? Now to the ſeconde parte of your diſtinction, you ſay that you do to ſaintes, & to all creatures yt worſhipyng of Dulya, which is without louelove, and without the multitude of ſacrifice. What cal you this? what meane you by this? what worſhipping is this that is without louelove, and without ſacrifice? Is not this opē hipocriſye to honor a thing outwardlye, and neather to louelove it, nor to fanor it inwardly? nor yet to offer any ſacrifice vntounto it? this is nothing els but open mocking, and I may well Math. 27.compare you vntounto the wicked Iewes that crouched, & knéeled vntounto Chriſt, but they did it neyther of louelove, 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 hauehave, which is of M. Rychard. If ſaintes when they were here, and De media villa. 4. ſentnot confirmed in grace, did of their charitie pray for vsus. 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 reaſon, 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 A papiſtical reaſon, well aunſwered & confuted.hungrey, and gaue drinke to yt 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 epiſtelles to declare the veretie, therefore now muſt …ée much more wryte: ſo y•, where afore hée wrot but one epiſtell, now muſt hée at yt 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 piſtels, for all the world is at variaunce, for vnderſtāding of them. You blynd gydes, who hath learned you to declare, wherein the charitie of ſayntes doth ſtande? who hath geuē you auctoritie, to geue a déede of charitie vntounto 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 hauehave in an other lyfe, it belongeth not to you to iudge farther then the word of God.
Alſo you hauehave an other reaſō, God ſheweth myracles in this place, and in An other Papiſticall reaſon.that place, to the honouring of this ſaynt, and that ſaynt, therefore we muſt lykewiſe honour them. I aunſwere as to your myracles, though I hauehave aunſwered to them beefore, yet will I adde this vntounto it, that God is no God of ſuperſtition, nor that fauoreth 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 deuill, for God will neyther bée honored in the mountayne, nor yet in Ieruſalem, but in mens hartes. And as to Iohn. 4.your myrakles the great Godes Diana did alſo myrackles, as you may Actes. 19.reade in ſcripture, conſyder her honour, that ſcripture ſpeketh of, and compare it to the honour of your Images, & you may ſée they doe agrée. Farthermore Apollo, Caſtor, Aeſcu lapius and ſuch other did alſo greate myracles, as ſtories doe make mention, and alſo many men which were both wyſe, well learned, and alſo many men of a great reputation and honour 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 hauehave out of Iob. Conuert thy ſelfe vntounto ſome of the ſayntes. Of Iob. 5.this you conclude that we muſt pray vntounto ſayntes. I aunſwere of this you may conclude that you bee blinde, and dull Aſſes, and vnlearned ſtockes, Papiſtes are wreſters of the ſcriptures of God.peruerters, tearers, renters, of holy ſcripture. I pray you what ſayntes dyd yt old fathers know before Chriſtes comming? whom did they recken to be in heauen before Chriſtes aſſention? why did they deſyer ſo ſore his cumming if they beléeued that they ſhould hauehave aſcended vp to heauen? But this is the ſentence of that place, Elephas reproued Iob, and ſayth yt hée is not Gods ſeruaunt, and therefore 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 among them all, whom God did ſo puniſh: 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 hauehave an other reſon, you ſhall praiſe God in his ſayntes, Pſal. 150.therefore ſayntes muſt bée honoured. I aunſwere is not this a good conſequent? I muſt praiſe God in Beares and Apes, therefore Beares, & Apes, muſt bée worſhipped. Adde that yt foloweth in ye text, you muſt praiſe God in timbrels, in orgens and in pypes, therefore after your conſcequent timbrels, orgens, and pypes, muſt bée A fooliſhe & papiſticall argument well aunſwered.worſhipped, but if you weare learned in ſcriptures, you ſhould fynde an other ſentence in the holy Pſalme then this is for the very trewe text is Laudate dominum in ſanctititate ſua. Praiſe God in his his holynes, but let vsus 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 hauehave of a ſimilitude: A fooliſhe reaſon of ye papiſtes.Like as a mā can not come to the ſpeach of a kyng, but that hée muſt hauehave 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 ye 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 hauehave no Dukes to ſpeake for you, excepte you géeue them rewardes, excepte they hauehave carnall affection to you: therfore by your ſimilitude you muſt likewyſe doe to Saintes.
But S. Ambroſe anſwereth clearly to this damnable reaſon of yours, ſaying: Men are wonte to vſe thys Ad. Ro. c. 1.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 vntounto 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 vntounto God (from whom nothing can bee hidde) hee knoweth 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 reaſon. Item, an other reaſon out of your lawe, that Images bee vntounto vnlearned De conſec. Diſt. 3. c. perlatum.men, that ſame thyng that letters and writinges bée vntounto them that bee learned, that they may thereby 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 Images are no more to bee worſhipped thē the bookes that learned men reade.more doe to them then learned men doe to their letters: woulde you ſuffer 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 deſire petitiōs béefore my booke of thoſe Saintes yt bée written therein? Sée how your owne example maketh agaynſt 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 Chriſtes ſake leaue of this falſe▪ learnyng and colouring of Idolatrie. For you doe not onelyonly deceaue your ſimple brethren, but you doe alſo blaſpheme the immortall God of heauen, which doubtles will auenge ſhortly this rebuke on you, if you doe not amende: whoſe violēce and might you are not able to withſtand. Wherefore I exhorte you in ye bleſſed name of Chriſt Ieſus, that you repent in tyme, and take vponupon you to learne the veritie: which is, how God is onelyonly to bée honoured, and onelyonly to bée ſacrificed vntounto, hée is onelyonly to bée prayed vntounto, of hym onelyonly muſt our petitions bee aſked, it is hée onelyonly yt géeueth wealth & proſperitie, & hée only muſt deliuer and comforte vsus in all aduerſities, & hée onelyonly muſt helpe vsus out of all diſtreſſe: vntounto whom as Saint Paule ſayth, be alonely glory and honour 1. Tim. 1.for euer. Amen.
Now moſt excellent and noble Prince, I hauehave here after the poore Doctour Barnes concluſion.gifte that God hath géeuen mee ſet out vntounto your grace certain articles, which though they ſéeme at the firſte ſight to bee newe, yet hauehave 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 méekely 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: excepte they can with open Scriptures and with holy Doctours, refell it as I hauehave 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, eueryevery one of them ſeuerally without others counſell, 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.