NOw that the scripture hathe taught us to know that Christ is booth god and man . I will briuely intreat of his office ffyrst of his pryshed then of his Kyngdom and Raygne ouer his church till the woroldes end , then for euer in solace with his electes , in perpetual mercy and fauour : withe souch as contemne in this worold his holy commaundement and pleasure in seuere iustice and immortali hatred and Ire for euer Io. 3.

Saynct Paule in th epistole to the Ebrewes prouithe hym to be the prist callyd by god unto that function and office of the highe bishope Christus non glorificauit seipsum ut fierct Pontifex : sed is qui dixerat ei , Filius meus es tu , ego hodie genui te , & alibi , Tu es sacerdos in aeternum secundum ordinem meldizedek . Caput 5. by whos obedience unto the crosse he gaue euerlasting healthe to as many as obeyd hym . And in all thingis executyd the uerij trew office of à bishope . To whom it apperteynyd to teache the people whiche was the chefist part of the hishopes office and most diligently and streightly commaundid by God . As all the bookes of Moses and the Prophetes teach ad Christ commaundid Peter , Ioan. 20. Paule all the bishopes and pristes of his tyme , Act. 20. of Christes authorithe and preaching . Moses and Stephin , Acto . 7. Deut. 18. sayth thus Prophetam suscitabit uobis Deus uester è fratribus uestris similem mei , illum audietis . He that will not harken unto his uoyce . Shal be as none of the people of God . This authorite to preache te father gaue unto him in the hyryng of the Aposteles , Matth. 3. 17. and bound his churche to reeeaue his doctrine sayng this is mydere belouyd sone in whom I delite hyre hyme . He tawghe the will of his father . unto the worold and how they might be sauyd from deathe infernall . Ioan. 17. 6. Matth. 11. 5. 6. 7. so that they repentyd and beliuyd the gospel , Matth. 3. Mar. 10. leaffte nothyng untawght . But as a good doctor manifestyd unto his audiens all thynges necessarie for the healthe of man as the woman confessyd , Ioan . 4. Messias cum uenerit docebit nos omnia . he prechid not only himselfe . But sent his Aposteles an disciples to manifest unto te worold that the acceptable tyme of grace was com and the sacrifice for synne born into the worold , Matt. 10. Io. 10. and after his resurrextion . he gaue them commauadement to preche : and likwyce whatt hey shuld preache : Ite in uniuersum mundum & praedicate , quae ego praecepiuobis Euangelium omni creature , Matth. 28. Matth. ultimo , the whiche doctrine luk thus expoundithe , poenitentiam acremissionem peccatorum in omnes gentes in nomine meo , initio facto ab Hierosolymis , Lu ce ultim . In his name , to say in the knolege and faythe of his merites they shuld preche repentaynce and remission of synne unto all the worold . As they dyd moost syncerely and playnly without all glosses or addicions of there awne inuencion and were as testimonies of the truithe and not the auctors therof Act 1. 1. Ioan. 1. So doothe Paule theache withe grauite and manifest wordes what is to be iudgyd of hym selfe and all other ministers . Deus erat in Christo inquit , mundum reconcilians sibi , non imputans ei precata sua , & posuit in nobis sermonem reconciliationis . Itaque nomine Christi legatione fungimur tanquam deo hor tante uos per nos . Rogamus pro Christo reconciliemini deo . Allwayes in there doctrine they tawght the thyng that Christ fyrst tawght and godes holy sprit inspyrid them Gale . 1. 2. Cor. 3. holy Aposteles neuer toke upon them to be Christis uicar in the erthe nor to be his leaue tenent . But sayd sic nos estimet homo ut ministros Christi ac dispensatores mysteriorum dei . 1. Cor. 4. in the same Epistole he bindithe the Corinthious to folow him in nothing but where as he folowyd Christe 11. cap. Imitatores mei estote sicut & ego Christi . They ministryd not in the churche as thowghe Christ were absent althoughe his moost glorious body was departyd corporally into the heauens aboue . But as Christ present that all wayes gouernyd his churche withe his sprit of truithe as he promisid Matt. ult. Ecce ego uobiscum sum usque ad consummationem saeculi in the absence of his body , he hathe commendyd the protection and gouernaunce of his churche unto the holy gost the same god and one god with the father and his diuinae nature . Whoes diuinae puyssanc and poure ouer machithe the forse of the deuyll so that hel it selfe can not take one of Christes flock out of godes protection Ioan. 10. and this defense duty the not for aday nor here but shal demoure for euer till this churche be glorifieyd at the resurrexion of the fleshe Ioan. 15. it was no litle payne that Christe suffryd in wayshing away the sinnes of this churche . Therefore he will not committ the defense therof unto man : it is nolesse glorie to defend . And kepe the thing wonne by forse then it is by for se to optayne the uictorye . Adam , Abel , Abraham Moses nor Aron cold , not wynne this churche out of the deuilles tyranny . No more can they defend it delyuerid . For althowghe by imputation of Christes iustice these men and all other ffaythfulles be delyueryd from the tyranny of the deuyll and condemnation of the law , yet had and hath the deuyll his uery frendes Dwelling within the nature of man corrupt as long as he lyuithe . The concupiscence and rebellion of mannes nature who , seassythe nor day nor night to be tray man agayne to the deuill except with the motion of trew penitence this concupiscens be kept under in fere and faythe which , too uertewes be so infirme in man that be he neuer so perfet yet fallith he from god somtyme as Abraham , Isaac , Iacob , Moses and Aron , Esa. 43. Num. 19. therefore he kepithe the defence and gouernaunce of the churche only and soly hym selfe in whom the deuill hathe not à yot of right thowghe the Apostellis where instructyd in all truithe and lefft the same wroten unto his churche yet were they ministres seruantes testimonies and prechers of this uerite and not Christes Vicars in erthe and leaue tenent to kepe the Kayes of heuen hell and purgatory but only appoyntid to approue the thing to be godd that godes lawes commaundid ▪ And that to be yle , that the word of god condemnyd . Seing that Christ doothe gouern his church allwayes by his holy sprit and byndith all the ministers therof unto the sole word of god . What abhomination is this that ony bishope of Rome Hierusalem , antioche or else where shuld accleme to be Christis uicar in th erthe and take upon hym to mak ony lawes in the church of God to bynd the consciens of man besyd the word of God and in placyng of there supersticion and Idolatry 〈◊〉 word of God out of his place by what law by whom or where hathe ony this title yeuen unto hym to be Godes uicar , and leaue tenent upon th erthe . Moses and Aron the best Princ that euer was and most godly gouerner of the people , Aron that fidele high pryst and preacher of Godes word neuer usurpyd this title to be as à second Christ and master ouer mennes consciens : if godly Moses and his brother Aron neuer acclemyd this title in th erthe doutles it is affoule and detestable arrogancy that this ungodly bishopes of Rome attribut unto them selfes to be the hedes of Christis church the more to be lamentyd he that considerith there liefe and confer it with the scripture will iudg by the authorite therof , that they were not for this many yers worthy to be accomptyd ony membre of godis church But the membres of the deuyll and the ffirst begoten of Antichrist . Thus is trew these of Rome is not only à tyranny and pestilence of body ad saule . But the nest of all abhomination god yeue him grace ad all his successors , to leaue there abhominacion and to con un to the light of gods worde . This best is prechyd unto the people to be Aman that cannot er his auctorite to be à bone God , and his lawes and to be the Prince upon the erth of all Princes but God will iudge him as he is à Murtherer of booth body and Saule , and ponishe the Princes of the worold that upp hold his abhominacion Moses and Aron by the testimony of the scriptur neuer tawght but that they receauid of God and at the last booth they offendyd . Nume. 20. in so mouch that God gaue sentens agaynst them that none of them booth shuld enter into the land of promes for there Arrogan cij and pride the text sayth , because ye were unfaythfull unto me : this falce belyue was of no dout they had in the pore of God for the miracle was don as God sayd . But that they attributyd to mouch unto there awne poure and sayd : Audite rebelles , Num de petra ista nos educemus uobis aquas ? For the changyng of the therde person in this sentens in to the fyrst . The Ire of God pronouncid sentence of death agaynst these too uery godly ministres of his word . The sinnyd because they sayd not hyr ye rebellyās cannot Ieho ua the omnipotent yeue ye water of this stone , And is this ( fyrst uegoten of Antichrist the hishope of Rome with out syn that Chaungith not only the person in â sentence but the hole sentence ye the hole law of God and of man so that he reygnith in the consciens àboue the law of God and will saw hym that God hath damnyd and dam ne hym tat god hath sauid , yet person and man of sinne can not erre ? But he that sparyd not to kyl good Moses and Aron for th abuse of the word of god will not ffauore this wyckid man nor none of his holi doctors at the terrible day of iudgment . Nauum the prophet dooth yeue god â wounderfull name which the Latin nor the Grek cannot proporly expresse without circumloquution , noter huleobau , quafi iniuriarum memoriam retinens & ulciscendi occationem expectans . He is the god that writh all these blasphemies in his bok of remembraunce and when he hatth shewyd his mercy sufficiently . He reuengyth the yle that man thinkith , is for goten , It is of his superaboundaunt mercy that he throwithe not sodenly fire upon the worold for synne and not that he is à slepe or cannot do it right well iud gid Valerius maximus better than now the most part of Christiane men , lento quidem graduad uindictam sui proce dit diuina ira . Sed grauitate supplicij tarditatem compensabit . Because god hath yeuen this light unto my countre men which be all persuadyd or else God send them to be persuadyd that the bishope of Rome nor none other is Christes uicar upon th erth it is none de to use ony long or copious oracion it is so playne that it nedith no probacion the ueri proprietes , of Antechrist I meane of Christ great and principall ennimie is so openly knowen to all men that ar not blyndyd with the smoke of Rome . that they know hym to be the best that Iohan descrybyth in the Pocalipse , as well as the logition knowith that risibilitate distinguitur , homo â caeteris animantibus . This knoleig of Christes supremite and continuall presence in the churche admyttyth no leaue tenent nor generall uicar . likewice it admittithe not the decrees and lawes of men browght into the churche contrary unto the word and scripture of God which is only sufficient to teach all uerite and trueth for the saluacion of man as it shall apere in this Capiter folowyng .

CHrist the onli light of the worold sent from his father and born mortall mann according unto the scripture began to theache the word of God purelli and sincerly unto the worold and chose ministres and Apostelles conuenient for th expedicion therof and approuyd to be the uery Messias by God the father Mat. 3. 17. Ioan. 5. tawght his disciples the truith by the only law . Wroten by Moses and the prophetes and not by unwrytyne uerites . And in all contrauersis and dout full questions , he ausweryd his contrarijs by the word of god , in that wonderfull temptation of the deuill Matt. 4. by collation of the places of scripture he killyd the deuill with his awne swerde : falsly , and in a wrong sentence aleging the word of god by the word of god godly applyed . When his disciples were reprehendid by the Pharises as breakers of the sabboth Matt. 12. He excusyd there fact by the law . Non legistis quid fecerit Dauid , & qui cum eo erant , so lik wyce Matt. 15. 19. in all contrauersys he made the law iudge betwen his Ennymis and him . When he was desyrid to teach ayong man the way to heauen and to cum to eum lasting lief he sayd in lege quid scriptum est , quomo do legis ? Matt. 22. lik wice the Saduces that denied the resurrexion of the ded . Erratis inquit nescientes scripturas & uerbum dei . The Rych man in hell that was so desirous that his brothers lyuing in th erthe might haue knolege , and warning to beware thei were not damnyd in tyme to cum would gladly haue warnid them hymselfe for à more suretye Luc. 16. that the messayge shuld be done . Abraam Answeryd , habent Mosen & prophetas audientillos , the scripture teachith what heauen hell , and what man is , and what Christ is therfore Christ send dith us theter Io. 5. scrutamini inquit scripturas . Agayne being requirid in à ciuile mater concerning tribute and obedience unto the princes of the worold Matt. 22. he sayd . Reddite quae sunt Caesaris Caesari , & quae sunt dei deo . Yeue unto th emperour that that is deu unto th emperour and unto god that that is deu unto god . And under the Nam of th emperour he undrestondith , all superior poures apoyntid ouer the peple by god . And would to yeue dew honor unto them booth as Paule teachite Rom. 13. 1. Pet. 2. this law teachith man sufficiently as well what he is bound to do unto god as unto the princes of the worold nothing can be desyrid necessari for man but in this law it is prescribid . Of wbat degre uocation or calling so euer he be his dewty is shewid unto hym in the scripture . And in this it differith from mannes lawes because it is absolute perfeit and neuer to be Chaungid . Nothing addid unto it nor taken from it . And the churche of Christ the more it was and is burdenyd withe mannis lawes the farther it is from the trew and syncere uerite of godes word . The more man presumith and takith authorite to interpretat the scripture after his awne brayne and subtill wytt , and not as the uerite of text requirith the more he dishonorith the scripture and blasphemith god th auctor therof . It is the office of â good man to teach the churche as Christ tawght , to reuoke all Errours and souch as Er unto the fold of Christe only by the word of Christ . For the water at the foyntaynce hed is more halsom and pure then when it is caryd abrode in roten pypes or styn king diches . I had rather folow the shadow of Christ then the body of all generall conselles or doctors sith the death of Christe . The deuille neuer slept but allways by his ministres attemptyd to destroy the uerite of Christes relligion and cleane to put out the ligth of truithe . Which was perfet in Christes tyme and in the tyme of the Apostelles . Nonne sith that tyme so pure . Saynct hieromein uita malchi sayth that his tyme was darkenys in the respect of the Apostelles tyme .

The antiquite of the worold doth darken the uerite of godes word . As Varro sayth truith uetustatem multa deprauare . Multa etiam tollere . Et tercium seculum ( inquit ) non uidet eum hominem quem uidit primum . The truith of godes uerite the more it is usidd , practysid and taught aster the wisdom of man the more is the glory and perfection therof darkenyd it is the contrary in all Humane artes as Cicero sayth in humanis , nihil simul inuentum & perfectum fuit , usuque & exercitatione factum sit : Vt hoc praestantiores artes quaedam fuerint quo longius ab origine sua & inuentoribus essent deducte . The churche of god must therfore be bound to none other authorite than unto the uoyce of the gospel and unto the ministery therof as Esa sayth cap. 8. Obsigna legem in discipulis meis . the Prophete spekith of souch darkenis as shuld folow his tyme conserning the comming of Messias the trew Doctor of the churche therfore prayd to preserue the trew heres of the Prophetes and that it would pleac hym to confirm the doctrine of truth in there hartes lest the word and trew undrestonding of the word by the deuille shuld be put out and seing the church is bound unto this infallible truith the only word of God it is â false and usurpyd authorite that men attribute unto the clerge and bynd the word of God and Christis church to the succession of byshoppes or ony coleige of Cardinalles Scoles minystres or Cathedrall churches , Paule would noman to yeue fayth to ony person , or minystre in the church of God but when he preachith the word of God trewli , Gal. 1. Men may haue the gyfft of God to undrestond and interpretat the scripture unto other . But neuer authorite to interpretat it , other wyse then it interpretatithe it selfe whiche the godly mynd of man by study meditacion and conferryng of one place therof withe the other may fynd how be it some more some lesse as God yeuith his grace . For the ponyshement of our synnes God leuithe in all men à great imperfection and souche as were induyd withe excellent wytt and lernyng saw not allwayes the truithe . As it is to be seen in Basilius , Ambrose , Epiphanius , Augustyne , Bernerd , and other . thowghe they stayed them selfes in the knolege of Christ and Erryd not in ony Principall article of the faythe yet , they did inordinatly and more then Inowghe extolle the doctrine and tradicion of men . and after the deathe of the Apostellis euery doctors tyme was subiect unto souche ceremonye and mannes decrees , that was nether profetable ner necessari . therefore diligently exortyd Paule the churche of Christ principalto consider and regard the fundacion of all ueryte Menyng that Doctors of the chnrche had there imperfection and faultes . Fundamentum ( inquit ) non potest poni aliud praeter id quod positum est , quod est Iesus Christus . In these few wordes is stablyshe al oure faythe and all false religion reprehendyd upon this foundacion sommen buld gold to say godly and necessari doctrine as Policarpus that confutyd the he resy of marcion de essencia Dei . of the causis of sinne that the deuyll and man is the cause of sinne and not god nor fatall destiny , nor the influens or respectes of the planetes . He meynteinid the trew religion of god and gouernyd the church , As the scripture tawght whiche he lernyd of Iohan euangelist and defendyd this truith withe wounderfull constance and martyrdom Basilius and many other reteynid the articles of the faythe but they institutyd the lieffe and rule off monkes and preferryd that kynd of lief before the lief of souche as gouern in the comune wealth the people of god . and persuadyd men that souche kynd of lieffe was auery deuyne and acceptable honoryng of god . After hym folowyd souche as augmentid this yle and said it was not only acceptable unto God but also : that men might deserue therwithe remission of sinne . thus alitle and alitle the deuill augmentid supersticion and deminyshyd the trewth of Godes glory so that we se no where the churche of Christ as it was in the Apostelles tyme thowghe mani and godly uerites hathe byn browght unto light in our tyme by men of diuerse graces yet is not the truithe of necessary uerites playnly sheuyd by them lest man shuld to mouche glorye in hymselfe he permyttyd them to ar in certayne poyntes . As Luther of ablyssyd memorie . which wrote and preachyd the gospell of iustificacion noman better yet in the cause of the sacrament he arrithe concerning the corporall precens of Christes naturall body that there is no man can ar more . I shall haue occasion to writ the truith concerning this mater herafter it is no reproche of the did man . but myne opinion unto all the worold that the scripture soly and the Apostelles churche is to be folowyd and nomans authorite . Be he Augustine , Tertullian , or other Cherubim or Cherabim . unto the rules and Canones of the scripture must man trust and reforme his errores therby . or else he shall not reform him selfe but rather deform his consciens . The churche of the Romaynes , Corin thiōs and other . the seuen churches that Ioan . writithe of in the Apocalipses were in all thinges reformyd unto the rule and form prescribyd by the euerlasting God the ymayge of these churches I allwayes prynt in my mynd . And wher so euer I com I lok how nere they resemble the afore rehersid and whether there prechers preach simple without dispensation of ony part of godes most necessarie word . And whether all the occatious of Idolatre be taken away as ymagy ce whom Gregori callith the bokes of the lay men thowghe this title be agaynst the second commaundement and neuer approuid bythold testament nor the new ●y word or examplewhere as th occacion is not remouid the word of god must nedes stand in haserd for god will not , Say the wysdom of man what it list haue his churche pesteryd with ony kynd of Idolatrie : and to mak god and the deuill agre in one churche it is impossible . Saynct Iohn hathe wounderfull wordes in the Apocalippes cap. 3. Vnto the churche of laodicensium scio opera tua , quia neque frigidus neque feruidus : Vtinam frigidus esses aut feruidus itaque quoniam tepidus es & nec frigidus nec feruidus incipiam te euome re de ore meo . These wordes aruero necessarie to be bonr in mynd . For he that is nether hote nor cold , But indifferent to use the kolege of godes word and Christes churche , withe the word and glosse of man that teachith the use of ymagys in te church , before he can proue by tauctorite of godes word that they may besuffryd in the church doothe not well , they haue byn th occacion of greathurt and Idololatrye the church of the old testament nor the new neuer tawght the people with ymagys . Therfore it shal be the office of euery man that louithe god and his word to folow the scripture onli . And to be wayle the ignorancy of souche as hathe before our tyme or now in our tyme by wordes or wryting defend the same . And with all humilite and humblenys submitt hymselfe to the iudgmet and Censure of the iudge of all Iugdes the word of god that he may wysely and godly dissern what is to be belyuid and acceptyd of ony doctors wrytinges , and what is not to be acceptyd . What is to be perdonid and what is not to be pardonid . and by the perylles and dangers of other lern to be wyse that we commit not the same fault . à fyne glosse and fere interpretacion cannot make good an i le thing if I shuld say an ymage prouokyth deuocion . holy waterteachith that the blud of Christ was sprynklyd for my sinnes the holy breade teachith that Christes body was torn for my sinnes what shall thesse glosses excuse the fact nay nay , Christ that died for our sakes would not his deathe to be prechid this way . but out of the scripture by the tong of man and not out of the decrees of Bishopes by adrop of water or peyntyd post he that tok the paines to dy and suffre his passion for te redention of the worold soly and only . soly and only hathe taken the paynes to teach the worold how and which wai they shuld kepe this passion in mynd and lefft it unto the worold in wryting by the handes of his holy Aposteles unto the which wreting only he hathe bound and obligatyd his churche and notto the wretings of men . In this passaige I admonishe the Christiane reader that I speake not of the lawes of magistrates or princes that daili ordey ne new lawes for the preseruacion of there comune wealthe as they se the necessite of there Realmes or cites require . But of souche lawes as men hathe ordeinid for the churche of Christ whiche shuld be now and for euer gouernyd by the word of God . In this cause loke as eue offendid obeyng the persuacion of the deuill contrary unto the commaundement of God so doothe euery man offend obeyng ony lawes or decrees , that commaundithe ony thyng contrary unto the word , of God . This law must preuayle , Oportet Deo magis obedire quâm hominibus . The exampleherof we haue in Daniel of the thre chyldren that chose reather to burn in the firie furny se then to worshipp The ymiage that Nabucadneser had made . so did the Aposteles Act. 5. let all the worold consider whether these lawes of the Bishopes the Masse whiche is â prophanation of Christes supper to bynd mennes consciens to pray unto did saynctes , to say Imagis be to be suffryd in the temples and constrayne the ministres of the churche to lyue sole contrary unto there uocacion ar to be obeyd or not , they do no lesse offend God in obeyng these lawes then Eue dyd in obeyng the uoyce of the serpent . the wysdom of all the wittes in the worold cannot comprehend the greatnys of this yle . mak what lawes they will for the body so the leaue the consciens fre , with pacience it is to be suffryd : only I lament the bondayge of the consciens cursyd be these that make souche lawes , and cursyd be those that withe sophistrie defend them that parasitus and bond man of the bishope of Rome pigius in his writinges shamith not to say it is lesse synne for â prist to kepe an other mannis wief then to haue â wiefe of his awne . Conserning actes indifferent whiche of them selfes or nether good nether yle . as to refrayne from eating of fleshe the fryday obseruyng of the fests kept holy in the remembrance of souche holy martires as died for the faythe of Christ , or in keping holy Ester and witsonday there is too respeects most diligently to be obseruid th one good and to be suffrid the other yle and to be eschewyd . souche as abstayne from fleshe and think they do better seruyce to god and would lik wice obtayne remission of there synnes , by those workes : do declare boothe them selfes and there workes to be yle . But souche as abstay ne because the sprite may be more ardent and the mynd more yeuen to study and prayer doothe well and as they be bound to do , and to com unto the temple to pray for them selfes and the churche of Christ and to hyre the word of god doothe well for as god commaundithe his word to be preachyd and hard so he hathe apoyntid à certayne tyme as the sabbothe whenpeople shuld hyre it . And not only this order to be obseruid in the churche but also in euery familye and houshold of what degre so euer he be He shuld cause his familie and chyldren to rede some part of the Bible for there erudition to know god . Likwyce he shuld constrayne them to pray unto god for the promocion of his holy word and for the preseruacion of the gouerners of the commune wealthe so that no day shuld passe witheout prayer , and augmentacion of knolege in the religion of Christ . But our new Euangelistes hathe an other opinion they dreame of faythe that iustifieth the whiche nether repentaynce presedithe nether honesty of lyffe folowithe which shal be to there doble damnacion if they amend not . He that will conforme his knolege unto the word of god let hym likwyce conuert his Itef withe all as the word requirithe and as all the examplis of Christ and his gospelle teachithe or else what will he do withe the doctrine of Christ whiche only teachith and sufficiently teachithe all uerite and uerrewes lief let hym tary style in the doctrine of man and lyue as manly and as carnally as he list and not professe to know god nether his trewthe rather then , so to slaunder them boothe . This sufficithe to proueth only word of god to be sufficient to teache the truithe . All other mennes lawes , to be nether necessarie nether profetable . and certayne we be that the churche of the Apostelles dyd waunt these decrees , that papistre of late dayes faythyd the churche withe all

THe second office of Christ is to pray and to make intercession for his people . This office Iohan wrytithe of in his fyrst epistole , if ony man synne we haue an aduocate withe the father Iesus Christ that makithe intercession for us . And as Paule saythe . Christus qui mortuus est , imo qui & suscitatus , qui etiam est ad dexteram dei , qui & intercedit pro nobis , in his name and in the belyue and confidens of his meritis we may optayne the mercis of god and liffe euer lasting as Paule say the ▪ Accedamus cum fiducia ad tronum graciae , ut consequamur misericordiam & gratiam inueniamus ad oportunum auxilium , Ebre . 4. this intercession of Christ only sufficithe no man shuld secke ony other mediatour of intercession or expiacion of synne as Paule saythe declaring the sufficiency and abilite of Christes deathe and intercession Christus manet in aeternum , perpetuum habens sacerdocium : Vnde & saluos facere ad plenum potest qui per ipsum adeunt deum semper uiuus ad hoc ut interpellet pro illis . Vnto this intercession and prayer in Christes name he bound his churche by expresse commaundement . Petite & accipietis . Aske and yt shal be yeuen youe . and in the same place he shewithe the cause wherfore it shal be yeuen . Quicquid petieritis patrem in nomine meo , dabit uobis , What so euer ye aske in the belyue and confidence of my merites it shal be yeuen unto youe sainct Paule , callith Christ Sytting at the right hand of god the minister and seruant of the saynctes to say of souche as be here lyuing in this troblyd and persecutyd churche to solicitat and do all there affars as a faythfull Embassadour with the father of heuen untill the consummacion of the worold this doctrine of Christes intercession must be all wayes diligently preachyd unto the people , and like wyce that in all necessites calamites and troble the afflictyd person to syke none other meanes to offre his prayers unto God but Christ only according as the scripture teachithe , and as we haue example of holy saynctes in the same . Not only in the new testament were as he cōmaudithe us to pray in his name , and Stephin in his martyrdom , Acto . 7. commendid his sprit unto this only mediatour sayng domine Iesu : Accipite Spirituum meum , But also in the old Testament thus prayed the patriarks and Prophetis Iacob , Gen. 48. benedicat pueris istis Deus & Angelus qui eripuit me de cunctis malis . & Dauid Psal. 71. Et adorabunt ipsum semper . For asmouche as Christis daily in heauen and praythe for his churche the churche of Christ must pray , as Christe hathe towght it , As the Patriarkes , Prophetes and the Aposteles hathe yeuen us example whic neuer prayd unto ded saynct . ye as Christ hathe yeuen us example hangyng in the crosse saing pater in manus tuas commendo spiritum meum . What intollerable , Ile , blasphemy of God and Etnycall Idolatrie is this to admitt and teache the inuocacion of sanctes departyd out of this worold . it takythe from God his trew honor it makythe hym â foule that only hathe ordeynid only Christ to be mediatour betwen man and him , it dyminyshithe the merites of Christ takythe from the law of god here perfection and Maiesty where as God hathe openid his will and pleasure unto the worold in all thynges . It condēnithe the old churche of the Patriarches and Prophetis likewyce the churche of the Aposteles and Martyres that neuer thawght th inuocacion of saynctes . It accufithe the scripture of God to be false whiche saythe thow shalt nether ad nether dymynishe ony thyng it makith Christ alyer that sayd , Spiritum quem ego mittam â patre , docebituos omnem ueritatem . If the men that teache sancta Maria ora pro nobis . Be more holy then all the Pratriarches or Prophetes and Aposteles let the consciens of the Christia ne reader iudge . This distinction of mediatours . To be one of expiacion for synne Christ : and an other of intercession the saynctes departyd is nawght : it repugnythe the manifest text of the scripture . It is the office only of Christ to be the mediator for synne , and like wyce to offer the prayers of the churche to his father . Ioan. 1. Ecce agnus dei , qui tollit peccata mundi , as concerning intercession he commendithe us only to ask in his name . And prescribid the maner how to aske , and what to aske Luce 11. souche as say if the saynctes that we pray unto here us not ner profet adee , lyet it hindrithe notwe loost but our labour . this mouche it hindrth it declarithe hym that praythe to be aninfidele . To pray unto that god or goddes that is not able to healpe him nor hyre his prayer and no better than he that prayd unto the imayge of iubiter in creta that had nether yares nor yees . It declarithe hym to contemne boothe god and his worde who assurithe euery man in euery time and in euery distresse not only to hyre hym but also to yeue ayede . Mat. 11. so now this worshiper of saynctes departithe from the knowen and all mighty god to an unknowen god , and preferrith the doctrine of man and the deuill before the scripture of truithe and the lyuing god . I hope this detestable errour is cum to light and almen tawght to pray as the scripture Canonicall teachethe . But there is an other yle as great as this to be reprehendyd of all souche as know how to pray a right . the benig of ymagis in the temple whiche the worold saythe may be suffryd in the churches . And say they be godd to put the people of God in remembrance of souche godly saynctes as died for Christes sake . But this is allwayes the subtylty of the deuyll . when à manifest yle cannot be born withall , to syk â glosse and interpretacion that where ashe cannot walke in the churche openly like à deuill , and haue candelles , styctkyd before apost , and the ymayges kissyd , yet to desire some man to put â fere Cote apon his bake , that he may haue â place in the churche to lurke in untill souche tyme as occation be ministryd to shew hymselfe agayne as he is . The auctorite of Godes word requirithe me to pronounce this trew iudgmet in the cause of ymagyes that be not worshippid in the churche that there presence in the churche is agaynst godes word as well as to say : Sancta Maria ora pronobis , and as the on is to be eschewyd and banishid our of the hart so is the other out of the yye in the temple where as godes worde is preachid unto the people and the sacramentes ministryd . thus I proue by the authorite of boothe Testamentes . The old and the Newe the old saythe thow shalt make no ymayge , Exod. 20. Deu. 6. in the New there is nomencion made of ony ymayge . But that Christ concerning the law and preceptes of the commaundementes sayd : Non ueni soluere legem , sed adimolere , Matth. 5. For asmouche as Christ lefft the commaundementes of the old lawe unto the churche in the which he saythe thow shalt not make ony ymagye . From whens hathe this men authorite that say if ymagys be not honorid they may be suffrid in the church it is but there opinion contrary and besyd the lawe of god . and this commaundement non facies , non coles , for byddith as well the makyng of the ymayge as the honoring of it : Conserning the hauing of them in the place of puplik prayer and use of his Sacramentes . Souch as would this occacion of Idolatrie to remayne in the churche by diuision of the commaundementes would passe ouer this second commaundement whiche saythe : Non facies tibi sculptile , non adorabis ea , and mak of the tenthe commaundement to commaundementes . But the text will not suffre it . For as the lord there for biddyth the inward lust and concupistencence of his neigbors house so dothe he for byd the lust and concupiscence of his neygbours wiefe seruant , Or dawghter and all is but one commaundement Exo. 20. rede the text in the Ebrew and then it shal be more playne . The second commaundement which the defenders of ymagyce neglect . For bydith not only the outward reuerence and honor but also by the same expresse commaundement for biddith to make ony ymayge they do iniuries to the manifest text and there glose is to be abhorrid . And the playne text to be folowyd . The Kynges maiestie that ded is willyd not only all his trew subiectes to haue no familiarite withe Cardinal poule , but also to refrayne his companie and not to haue to do with hym in ony case and not without godd and necessary consyderation he that would : not with stonding this commaunde , of the kyngis maiesty , haue hauntyd Poules companye , and at the tyme of his accusation haue sayde he was not withe poule for frendshid , nor familiarite to do hym ony honor but hauntyd his company withe souch other persones as ment no yle to the Kynges maiestie or his Realme doutles this law shuld of right and equite condemne hym ( nether for frendishippe , nether oder cause no man shuld use his companie ) Doutles as the Kynges mayesti and euery other prince knowith it to be dangerous dayli to suffre his subiectes in the company of his treatorous Ennymies so God knew right well what danger it was to suffre man his creatur to haue company withe those ydoles and therfore sayde thow shalt nether worshippe them ner make them . All the princes of ther the hathe not had somany subiectes betrayd and made traytours by there Ennymyes , as God hathe loost sowles by the meanys of imagis I make all the worold iudge that knowithe the truithe . It is so childes an opinion to say that ymagys may be suffryd in the churche so they be not honoryd , that it nedithe no probacion at all the gentilles that Paule speakithe of , Roman. 1. knew right well that the idoll was not God . And all the Idolatres that usid ymagies that the new Testament speakyth of 1. Co. 5. & 10. 1. Pet. 4. 1. Ioan . 5. kew right well that these ymagys of gold or syluer was not the deuill that they worshippyd . The apostes condemnyd not only there false religion but also there ymagis . Iohan by expresse wordes callithe the ymayge , Idolatrye and byddith them beware of ymagis sayng cauete â simulachris Dauid Psal. 114. say the Idola gentium argentum & aurum he condemnithe not only there false religion but also the ymagis made by the hand of man . Which were of gold and syluer . There false god was nether gold nether syluer . But awyckid sprit who had entrid for lack of faythe in to there sprites . It is to be lamentyd that god for our sinnes thus suffrythe the worold to be illudid by the deuill . Of late yers the imagies were in the temple and honoryd withe pater noster , hart and mynd Withe legg and kne . This use of ymagis is taken away in many places . But now they be applyed to an other use , scilicet to teache the people , and to be the lay mennes bookes . As damascene and many other saithe . Oh blasphemous and deuillis he doctrine to apoynt the moost noble creature of god man indued withe witt and reason , resembling the ymayge of the euer lasting god to be instructyd and tawght of â mute . Domme blind and ded Idoll : the brut best that goithe by the way , and the Asse that seruithe for the mille is not tawght by the rod of the Carter , But by the prudens of him that usithe the rod . And shuld those pentyd blockes be the bookes of resonable man ? full well can the deuill transform himselfe into an angell of light . And to deceaue the people under the pretenc of trew religion . I had rather trust to the shadow of the churche that the scripture theachite , then to all the mennes writing sithe the deathe of Policarp 9. Christ sayth not go preache unto the people by ymagis . But sayd : Ite in uniuersum mundum , & praedicate euangelium , Matth. 28. They saye that ymagys adorn and semely deek the temple of God whether as people resort to hyre the word of god the more ymagys , the more dishonoryd is the temple Fyrst let them teache by the manifest word of God that the temple shuld be deckid withe souche ydoles that cannot teache nor speke some mannes tonge must declare the history of the Idole or else they know not what the ydole is parauenture take sanct Barbara for saynct Katheryn . And saynct concumbre , for the rode of Paules : Balaam and his asse that for lucre attemptid to curse the churche of god , for Christ and his Asse that came to blisse and sanctifie his churche with his precious biud : it is th abuse and prophanacion of the temple to suffre them , and a great occation for people to return to there acustomyd yle . I would all men shuld indifferently poundre these reasons and iudge whether they be to be suffryd or not . Fyrst the moost perfeite churches of the prophetes , Christe and his Apostelles usyd no souche meane to instruct the people . We owght to folow them and the word of god wroten by the prophetis and Apostelles . Also the greak churche neuer consentyd willyngly to admit the use of imaiges in the temples , the yle that hathe happenyd unto the , peple by the meanes of imagis is to playne and well knowen , god by Idolatrie robbid of his glory and the Idolater disheretyd of godes mercy except he repentyd in this lief , an imayge ons browght into the churche , lyuithe along tyme , graunt that at the begynning there was agodd preachet of the churche , The preacher diethe , the idole the lenger it liuithe the yonger it waxithe , as ye may se by the ydole of walsingham . Cantorbury and hayles the florishyd moost alitle before there desolation in the raygne of the Kynges maiestie that ded is henry the viij . of Ablyssid memori . at there setting uppe I suppose the preachers were more diligent and zelous of godes glory then afterward . But was not the originall damnable , agaynst the word of god to yeue the people souche aboke to lern by , that shuld scole them to the deuill ? The wordes of Gregorie ad Serenum Episcopum Massilien̄ . parte 10. Epistol. 4. shuldmoue Noman towgh he say quod legentibus scriptura : Hoc ideotis pictura praestat cernentibus . And doothe reprehend serenus for the breakyng of ymagyes sayng that the like was not seen don by ony other Minister . This is but saynct Gregories opinion . Epiphanius , writithe in â certayne Epistole ad Iohannem Hierosolimitanum Episcopum . Interprete D. Hieronymo hathe this sentence : Audiui quosdam murmurare contra me , qui quando simul pergebamus ad sanctum locum , qui uocatur Bethel , & uenissem ad uillam quae uocatur Ana blatha , uidissemque preteriens Ardentem lucernam , et interrogassem quis locus esset ? Didicemque esse ecclesiam , & intrassem ut orarem , inueni ibi uelum pendens in foribus eiusdem ecclesiae , tinctum aque depictum , habens imaginem quasi Christi uel Sancti cuiusdam . Non enim satis memini cuius imago fuerit . Cum autem hoc uidissem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem , scidi illud &c. Where as he willithe th occacion of yle to be taken owt of the churche as Paule commaundithe , 1. Thess. 5. this Doctor as all men knowithe was of singuler lerning and uertew Agayne agaynst th auctorite of Gregori the great . I set the auctorie of Athanasius the great . Who denyyth by expresse wordes the imagyes to be the bookes of the lay people . Aduersus gentes sic scribit : Philosophi gentium , & qui apud eos eruditi dicuntur , cum urgeri â nobis coeperint , non negant hominum & mutorum animalium formas atque effigies esse , qui apud eos uidentur dij : uerum hanc afferant rationem , iccirco se illas imagines fingere , ut per eas sibi Deus respondeat & reueletur , non posse enim inuisibilem aliter nosse , quâm per huiusmodi signa atque taletas . Alij his sapientiora se dicere arbitrantes eas esse ueluti literas hominibus , quae relegentes possint per eam , quaeex illis insinuatur coelestium spirituum reuelacionem & dei intelligenciam consequi . Ita quidem illi per quam fabulose , neque enim racionabiliter dicunt . Withe great grauite and godly reasons this great clerke confutithe this fond opinion ymagis to be the bookes of the lay men the great and excellent clerk Lactantius firmianus crieth so out agaynst ymagyes that he saythe there can be no trew religion where they be Tertullian de corona militis iudgith the same : the law of God doothe not only condemne the use of them in the churche and these holy Doctors : but also the name of an ymage declarith it to be abhoiaciō . Red all the scripture and in euery place whereas thow findift this word ezeb Idole or image it signifithe ether affliction , rebellion , sorow , tristes , trauell , or peyne or else the wikyth Muk and Mammon of the worold or the thyng that allwayes prouokythe the ire of God as Rabbi Dauid Kymhy well expoundith Psal. 115. this Iew saythe that the idolles bryng men into hattred of God expounding these wordes of Dauid , quibus similes euadant , qui ea faciunt & quicumque fidit eis saythe the text must be undre stond by the maner of prayer as tow dauyd prayed allmigtie God to make these grauers and caruers of ymagis as doumme as blind as mute and as in sensible is the ydolle that can nor spekener here . oure lord amend it what shuld moue men to defend in the churche of Christ , so necessarye an ile and pestilent treasure that hathe seducyd boothe oure fathers and great graunt fathers . Where the churche of the Patrearches , Prophetes and Aposteles neuer usyd them but in all there wrytynges abhorrid . Louid we god we wold by content with scripture . euery scoler of Aristotell takythe this for â sufficient uerite , Magister dicit : he wil be contentyd assone as he herythe his masters Name . Cicero lib. 3. De Oratore , was thus persuadyd of those that were excellent Orators & sic estimat suauitatem Isocratis : subtilitatem lysiae . Acumen Hiperidis , sonitum aeschinis : Vim Demosthenis ac orationem Catuli , Vt quicquid inquit aut addideris , aut mutaueris , aut detraxeris , uitiotius aut deterius futurum . And shuld not The patriarches , prophetes Christ and the Aposteles as well suffice the churche of god ? What all thowghe meny lernid men hathe approuid imaginis shuld there wysdom maintayne ony contrary unto the word of God ? no â Christiane man must not care who speakith but what is spoken the truithe to be acceptyd who so euer spekythe it Balaam was as wyce lernid and replinishyd withe godes yeste as man could be . Not with stonding his Asse telling the truithe must be belyuid better then he . The law of god , teachithe no use of ymagys but saythe , non facies , non coles , Exod. 20. be lyue it . Yet the art of grauyng and pentyng is the yefft of God , to haue the picture or ymayge of ony martyr or other so it be not put in the themple of God , nor other wyse abusyd it may be suffryd Christ by the picture of Caesar tawght his audience , obedience uto the ciuile prince sayng , cuius est haec imago Caesaris inquiunt : ergo redditte quae sunt Caesaris Caesari . But if man will lern to know God by his creatures let him not say good morow master to an old mothe etyn post . But be hold the heauenes whiche declarythe the might poure of god , Psal. consyder the erthe how it bryngithe forthe the frutes there of , the water withe fys his , the ayere withe the byrdes . Consyder the disposition order and amite that is betwene the membres of mannes body the one allwayes redy to helpe the other , to saue the other . The hand thehed the hed the fote , the stomake to disparse the meat and drinke into the exteriall partes of the body , yea let man consider the hawke and the howne , that obey in there uocacion and so euery other creature of th erthe and withe trew hart and unfaynyd penitence come to the knolege of hymselfe and say , all the creatures that euer the lyuing god made obey the in there uocacion sauing the deuill , and I , moost wreachid man . those thinges were made to be testimonijs unto us of Godes mighty pore , and to draw men unto uertew not these Idoles , which the deuill causid to be set in the temple to brinig men from God thus did Christ teache the people his most blessyd death and passion and the frute of his passion By the grayne of Corn cast into the erthe and sayde : Nisi granum frumenti cadens in terra mortuum fuerit , ipsum solum manet , si aūtmortuū fuerit , mul tūfructū affert . He hankyd not the picture of his body upon the crosse to theache them his deathe as our late lernyd men hathe donne . The plowghman be he neuer so unlernyd , shalle better be insructyd of Christes deathe and passion by the corn that he sowithe in the fyld and likwyce of Christes resurrextion , then be all the dedpostes that hang in the churche or pullyd out of the sepulchre withe , Christus resurgens . What resemblaynce hathe the takyng of the crosse out of the sepulchre and goying à prossession withe it withe the resurrexcion of Christ : none at all , the ded post is as ded , when they sing , iam non moritur , as it was , when they buryd it , withe , in pace factus est locus eius . If ony preacher would manifest the resurrexcion of Christe unto the sences . Why doothe not he teache tem by the grayne of the fyld , that is rysyn out of the Erthe , and commithe of the ded corn , that he sawid in the winter . Whidoth not the preacher preache the death and resurrextion of Christ , by souche fiqures and metaphors as the scripture teachith Paule wounderfully 1. Co. 15. Prouith with argumentes the deathe and resurrextion of Christes and ours like wyce that nothyng may be more playnly tawght , â ded post caryd à prosession as mouch resemblyth the resurrextion of Christ As uery deathe resemblyth lief , people shuld not be tawght nor by ymayge nor by reliques as Erasmus Rothorodam in his 3. book of Ecclesiastes well declarithe . Lactanci us Firmianus usyth â wounder deuyne , eloquent , and playne maner in the declaring of this resurrextion which is song yerly in the church , De resurrectionis dominice die with mani godli and deuine uerses . The same Lactancius saythe that there can be no trew religion wher these ymagis be . Augustad Mercellū reprehendithe them wounderfully in these wordes of Dauyd os habent & non loquuntur . seythe men may be son decreauid by imagis likwyce in the fyrst boke de consensueuangelistarū . Souche as defend them haue nothing but sophisticall argumentes to blynd the people withe the scripture nor Apostelles churche usyd none as for Gregorie the great and Theodosius with other that defend them , all the historis declare that men of greater lerning then they by the scripture condemnyd them as leo 3. th emperour . Constantinus 5. Who assemblyd all the lernid men of Asia and Graecia and condemnyd , the use of imagis that Gregory and Martine the fyrst had stablishid but it forsith not , had all Asia , Affrica and Europa and Gabriel th archangell descendyd from heauen approuid the use of imagis , for asmouch as the Apostelles nether tawght , nor wrote of them there authorite shuld haue no place , the word of god soly and only is to be preferrid Galat. 1. whiche for byddith imagys .