A book made by a certain great clerk, against the new Idol, and old devil/ which of late time, in Misnia should have been canonized for a saint. ❧  
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☞ ☜   woodcut of a clerk writing on his lap in the country outside a city  

FIrste of all I do make protestation, that in this book mine intent is not that Benno the bishop, which is deed many years ago/ should either be judged or else condemned. For he hath his judge, like as all other have/ which have departed from this life: of whom it is not lawful for any man to pronounce or give sentence, whiles it be so, that god hath peradventure revealed it unto him. first by words, & afterwards by signs/ for we do only here touch & rebuke that living Satan, 
Satan.  which now in this time (in which that gospel is again risen up by the grace of god, & shineth all abroad) knoweth none other way how to avenge himself/ than unto the scorning of god, and to the rebuke and slander of his word, to take unto himself such manner disguised apparel/ that under the name of Benno, (which forsooth would more gladly have rested in his grave) he might suffer himself with great ordinance of gold and silver and with solemn and royal pomp to be consecrated and worshipped for a saint. But the Ire and wrath of god worketh this, and bringeth it to pass, that those obstinate and blind tyrants and pursuers (such as is the Pope with his adherents) which do not receive, 
The Pope.  no nor yet can suffer the gospel unto their own salvation: are compelled to believe leasings & great errors, and the deceits of the devil, 
2 Thessa. secundo.  As Paul saith unto their greater condemnation. And I do this so much the more gladly, and with more ready mind, for that I do know of a surety, that it is nothing pleasant nor acceptable to Benno (if it so be that he is a saint in very deed) to be canonized. Like wise as it was never pleasant to any of all the saints that they have been consecrated of the Pope/ how be it this same thing (I mean to be canonized) hath chanced to very few of them. For these mere Papistical saintis have been for that most part of them no true christians, specially for this cause, that (as we do see commonly to come to pass) of this canonisation and consecration of saints, men do turn themselves from the grace of god and from the faith & trust in Chryst: & do lean unto the merits & suffrages of saints. And so much goods and riches is bestowed upon their temples, that the work of charity towards our neighbour is well near extinct/ & that the saints are accounted & taken in the stead of god/ and stones & stocks in the stead of our neighbour/ & of the said goods, 
Images.  only slow belies, & idle swine are fat fed in the temples, churches, and monasteries. Now to the lawful & very saints, there can be nothing more pleasant and acceptable: than that pure & uncorrupt faith and lively & strong charity do endure & continue among men. And for this cause god would that Moses should be in such wise buried, 
The Butyaff of Moses.  that no man should know his grave: lest else he might happily in that place be worshyhped, called upon, and prayed unto. Yea moreover he did not suffer so moche as any honour or worship to be given unto god in any certain place appointed, or by any spiritual name, whiles he had commanded it before his own self. For which cause also Ezechias did break the brazen serpent into pieces, 
Esechias  albeit that god had commanded it to be made: because he did perceive that the jews would there set up honour unto god: though the false prophets also did often times cry, that it was done to the honour & glory of very god, even likewise as the Pope with his adherentes doth now of this Benno. How moche less than is it to be suffered now these days, that in the new testament, in the clear light of the gospel any manner honouring or worshipping of god should be set up of any man's own wits & devotion, beside that only honour and worship which he hath commanded in faith & charity, 
The true honourring of god.  with the oblation & offering up of every man's own self, so as Paul doth teach in the xii Chapitre to the Romans. first to begin at the highest, the matter went gaily forward, that that Satan was in Misnia advanced & set up by Adryan, 
Adryan the vi  (whiles he lived) his own peculiar and special minister and servant/ For albeit that he was accounted & taken to be of a certain good & commendable life, (as the fame goeth of him). Yet (as all such manner hypocrites are wont to be) he was the sorest enemy of all men unto god and his word/ because I will not speak here, that at Bruxelles he suffered that double murder to be done, and two martyrs to be made unto Chryst and to be taken for very saints, all though he was ignorant thereof, 
johan & Henry vetye martyrs.  and it was sore against his will. For murder was committed and done, as if they had been than heretics, which in very deed they were not). For true christian men, & those in especial which have any administration in spiritual things? do neither torment nor slay any man: but they do only (as Christ & Paul teacheth) eschew the company of wicked men, & beware of them. And though neither I ought nor yet can judge, what manner end he had at his death: yet this doubtless I may judge, that except he did amend before that he did depart from this life, & did revoke or repent him of such murder. And did with his heart unfeignedly favour our gospel: it is undoubted, the he is not free from damnation. This matter no doubt of it is handled in all points after the Papistical manner. 
Iohn hus and Hierome of prague.  For likewise as in the counsel of Constance, Iohn Hus, & Hierome of prague, those very saints & martyrs of god, were condemned and brent. 
Thomas de aquino the fountain of all heresy.  And on the other side Thomas de Aquino the original fountain and spring of all Heresy, the pestilence and (as his books do witness) the overthrower & destroyer of the gospel, was canonized & made a saint. Even so now (if god be pleased) our master Adrian doth at Bruxelles/ he hath 
Adryan the vi  brent those very saints, Iohn and Henry: & now on the other side maketh I wot not what of Benno a saint, nay rather the very devil. For this is the peculyare & proper work of the pope's/ they must needs labour about these things, that is to wit, to rid the very saints out of the world, and to advance & lift up on high counterfeit saints/ to condemn the word of god, & to establish their own doctrine/ & than say afterwards, that this thing doth turn to the honour and glory of god & of his saints, likewise as Christ doth say in the xvi chapiter of Iohn when he saith.  

THe time shall come the who soever doth kill you, shall ween that he doth honour and service unto god. Forsooth this their noise should have more worthy of silence/ and pope Adryan with those which do so busily promote and set forward the canonisation of Benno, 
Pope Adryan.  aught, (& not without great cause) to be heartily ashamed, if there were but even one little spark of wisdom left in them, for that they have not been afraid to put in writing all those holy manners and examples of Benno, and to rehearse them in the bull, & openly to publish them unto the hole world, the is to wit, how he did join himself to Gregory the. 
Gregory the vii Henry the seven. Emperor.  seven. and took part with him against Henry the vii Emperor/ and did excommunicate the Marchion of Misnia and the Emperor also with him/ and than afterwards did run like a false traitor unto the Pope/ I would have said went in pilgrimage to fulfil his vow. O how worthy and seemly a deed was this for a knight? For he ought of right to be called not only by the name of an holy bishop: but also of an holy knight, & he were worthy to be digged up with golden mattocks and spades, that he might be all together of red gold. I will not here rehearse nor bring forth the histories, which do effectually show or declare, how holelye the Gregory the vii did demean himself towards Henry the viii 
Henry the viii.  doubtless full like a traitor and a false disceyvoure, if a man do mark well the fashion of him. For he doth provoke the son against the father, & deposeth him from the Emperpall dignity, and suffered him at the last to die excommunicate: and all only for cause of worldly riches, honour and tyranny/ unto such manner Pope did Benno convey himself (as the bull doth report & make boast of him) & such a pope as this, he confirmed and maintained in his perversytie & wickedness. Neither was there so much wit in that holy man as to perceive the the pope did wyekedlye and wrongfully, which did stir up the son against the father, to whom god had commanded obedience and honour to be given. But he is so desperately blind, that he doth join himself unto the pope, & doth maintain & defend his part, and together with him doth excommunicate the Emperor and the Marchion: where as he ought even with the jeopardy of his own life to have cried against the pope, and to resist and with stand him/ I will not (I say) make rehearsal of those things. 
th'emperor Henry.  And let us grant, that Henry had an unjust cause, & the Pope a righteous cause, (which thing for all that the histories do deny:) yet doubtless this thing can not be denied, the Ceasar embraced the faith, which is according to the word of god. But (as I have said) all this business was only for cause of money and riches besides this for honour and tyrannies sake/ for which things heathen men are wont to strive among themselves/ here in this thing (I say) the pope did not Euamgelycally. For else he ought not to have resisted that evil, but to have let that thing go which would not continue as Christ doth openly teach in the .v. chapiter of Mathewe. yea more over all though th'emperor had done any thing also against the word of god/ yet for all that the Pope ought to have suffered/ and as being the faithful vicar of christ his lord, he ought rather to have suffered death in the cause. But here the Pope not only did resist evil, and did revenge himself: but also he did much evil and moche injury and vexations to his adversary. For he did shed so moche blood, & he brought in so much discord and the: that a man would even abhor to read of it. And yet did he not cease nor take up so, 
The Popesdede.  until he did spoil the Emperor of his authority/ did spoil him and deprive him of his Empire, and of all his friends, & also of all his honour/ finally of his body and life, yea and (asmuch as in him was to do) also of his soul. And with such a Pope doth that holy man Benno conspire, which god wot hath declared the gospel even with doing of miracles also. These are those excellent & noble virtues, for which he was judged worthy to be digged up out of the ground with golden spades, peradventure to th'intent that we also should learn by his examples to keep the gospel after the same fashion. And verily I do suppose that this was the miracle & virtue of Benno, which did most move and stir the see of Rome, and which was principally accepted of it. For had not this been adventure he should have lain yet still a great while in the ground. For who soever can work such a miracle that he can prove, and promote or set forward the riches, the pomp, the authority, & the honours of the see of Rome, that man alone doth more than if he did raise up ten dead men, yea & that though all the world in the mean season should perish together with body, and soul, substance and honour. But thou Benno a pleasant hypocrite unto the Pope, how gaily well hast thou deserved to be canonized: which couldst find in thine heart to be partner with the Pope of so many horrible & abominable sins against the gospel/ and all common reason: and to charge & burthayne thyself with them. But verily (as I do suppose) these virtues of Benno are but feigned & forged of the Misnianes to flatter the Pope with all, and to move and stir him to consecrate and canonyse him a saint: because they know well, that the Pope hath not a little delectation and pleasure in such manner tyckeling/ and is not a little glad, 
The ambition and vain gforyousnesse of the pope.  when he heareth such manner songs to be sungen unto him. And for this cause therefore they did forthwith even at the beginning lay these virtues forth before, all miracles: that by that means the Pope might be taken & made fond/ and that all those other virtues & miracles being else imperfect, feeble and of none efficacity or strength in compary son of those miracles of the Misnians (alas for very shame) should be the more acceptable unto him. Now if it be so that they do work with lies & false deceits: who can from henceforth doubt, that the canonisation of this Benno is a mere disobeyed of the devil? so that now not Benno, but the devil himself under the name of Benno doth suffer himself to be extolled and magnified as a saint. And if these things be true & unfeigned: this one thing I may boldly say and affirm, that Benno, if he died having knowledge hereof, and did not repent him and be sorry for this sinful deed, was undoubtedly cast down headlong into hell. For the gospel must needs be truly, exactly, & perfectly, kept and fulfilled. 
The gospel is to be observed & kept.  For Chryst saith, who soever shall break one of these least commandments: he shallbe called least in the kingdom of heavens. 
Math. v.    

WHat manner thing than do those Misnianes consecrated to us for a saint? doubtless a strong and an erraunte thief, & a blood sheder/ the cause of all the calamities and miseries of all Germany/ the enemy of the gospel, the fellow of antichrist/ to whom he did convey himself, and was made part taker of his impiety and wickedness. And this thing may evidently be gathered of the high and exceeding great boast, which is made in the bull of our master Adryan, of that excellent virtue, 
The bull of master Adryan.  and holiness, which did shine in Benno/ what other thing I beseech you is meaned by these words/ we do consecrated him for a saint, which lived contrary to the rule of that gospel, what other thing (I say) is this, than to say: We Misuianes are peevish, and utterly mad, which being distract and beside ourselves do not consider nor mark what is the very gospel self, or what is repugnant to the gospel/ and which do make that thing holy which we do praise/ and which do boast him for this cause, that he did live & demean himself contrary to the gospel? But thus shall our wood prelate's stumble and fall: which do persecute the word of god. A like thing and of the same fort is that noble and delicate miracle, which also is boasted in that excellent and goodly bull, not without the great wickedness & shame of Benno/ & not of Benno alone, but also of all them, which do make him a saint. For the bull doth boast, how boldly & manfully Benno, for worldly riches sake, 
The Marchion of Misnia.  did rid the Marchion of Misnia out of the world, which had given him a buffet/ and that same day twelvemonth after that he was slain, likewise as he had also before manased & threatened him, that he would do. Here (god wot) Benno did well interpret that place of the gospel, and also express it in his living, where Chryst doth say: 
Mathe. v.  do good unto them that are noyous unto you, and pray for them which do defame & pursue you.   

BUt contrariwise in this bull thou seest, that Chryst doth with miracles confirm and fortify clean contrary things to this doctrine, and with words doth teach to suffer, and afterward with miracles doth compel the contrary, to be done. O worshipful bull, O goodly canonysers/ when will you once be ashamed? but the bull not contented so, 
The impiety & Bsasphemye of the Buss.  nor thinking it enough that it doth extol such a blasphemy for a miracle, proceedeth further forth also/ & maketh of Benno a god, when it saith: hereof it may easily be perceived, that divine power was communycated to that godly man. almighty god punish you, & forfend this, you most ungracious & wretched blasphemers/ For here by these words they will that the saints do work miracles for themselves, and not Chryst alone, so as it is red in the lxxi psalm, where it is said, which only doth work great wonders.   

BUt go to now, let us grant here again, that this gross and exceeding great lie was forged & imagined of good Benno, to th'intent to bow and supple the mind of the Pope, & to tender his heart. For the holy see of Rome is more moved and stirred, and taketh more delectation & pleasure of princes be in any place evil entreated & sharply handled, when they have been bold to lay hand upon spirptuall goods: than of the hole world were made holy. And therefore they have also heaped together, and repeated in so many legends and examples and books those things, which did appertain unto this matter: to th'intent doubtless, that they might purchase and get unto themself plenty of goods and pleasures in this world/ & that they should not be constrained to observe & keep or fulfil the gospel. And if this thing be true: than (I say) this again that Benno is none other wise a saint, than are Annas & Cayphas: 
Annas. Cayphas.  whiles peradventure he took repentance afore his death for his life afore led/ And they do not a little dishonour and shame to Benno: which do boast and openly report such deeds of him. For if those things be true, which they do carry about and boast in the bull: than is Benno one of the devils saints. And if they be but feigned things: than are they with their consecration & canonisation all together moved and stirred and ruled by the devil. For where it may be proved, that any man hath not lived according to the rule and doctrine of the scripture: without doubt that man can not be holy, neither ought he of right to be consecrated and canonized for a saint/ no though he did raise up all deed men, and did work all manner miracles. 
The gospel.  The gospel is more mighty & of more strength to condemn a man, than any manner signs and miracles are to make him a saint. For the gospel can neither err ne lie: but miracles do often times deceive, 
Suspect miracles.  as Paul hath showed unto us, witnessing that antichrist should work with false countrefayte miracles, that he might also beguile even the very elect persons/ and as Moses also doth write in the xiii chapiter of Deuteronomium, that no credence should be given to miracles, when the thing seemeth to be against the word of god. For miracles ought to serve the word, and to follow it: & not to go before it, & to do prejudice unto it/ wherefore it is necessary and must needs be that either the doctrine of Benno be approved, or else that his miracles, be of no weight nor value, 
Miracles to be proved.  as it is written in the last chapter of Mathewe. confirming the word the they preached with signs & miracles following/ he saith not with miracles going before, or else miracles appearing without any word. And much like unto these things, is that also, where it is said, that Benno many years ago even after his death, did for temporal goods sake ponisshe William Marchion/ that is to wit being moved at the petition and prayer of a certain master or provost, 
William the Marchion of Misnia.  did strike out the Marchions eye (as for the most part holy are wont to be governors of church's collegiate). For these noble prelate's do all that ever may be done for money's sake, and for cause of ambition. This their ambition they will to be confirmed & established even of the saints, that be departed out of this world. But this example came from the devil, as sure as god liveth in heaven. For so that unclean spirit is wont to work, and to do his business by visions of deed folk, 
Wysyons of dead men.  that he might make men mad, and to make them afraid. This is undoubted, & of a very surety, that patryarches and kings in the old testament did sometime fight and handle weapons: but that was only for the word of god, & for his people's cause, by the testimony of scripture. But it pleaseth our lords of Misnia & the blind see of Rome, to call all that miracles, what soever doth fortify & maintain temporal honours and riches/ yea moreover I do think this thing also in a manner to be but a forged & feigned thing, (likewise as all the miracles are well near, which are rehearsed in all that bull) that the Pope with the Misnianes by such manner leasings & error would put good Benno to martyrdom, that not only they might have a confessor of Benno, 
Benno a martyr.  but also a martyr. For if he was a good & virtuous man, it is undoubted that they do put him unto greater punishment, than ever was any martyr put unto. For with what contumely & rebuke could he be more foul blotted & stained, than this that he is said to have lived otherwise than the gospel doth teach/ and that those visions are ascribed unto him, which even the devil himself is wont to handle? How moche more wisdom than should it have been for you, O you worshipful Misnianes, to have kept you still at home with your Benno & such manner miracles? And I would counsel you, and advertise you to be more ware and more wise hereafter, and not to continue & hold on with over many such foolish and peevish things to dishonour & blaspheme god. For here you do see, that your boasting, either is but forged and untrue: or else doubtless that Benno is dampened. And if it be so, that you do hold on with obstinate minds to run headlong, and to maintain and defend your lies, or so open & many feast vices of Benno: then am I innocent from your blood, and from the blood of all those, which do take part with you. It might seem that you have hitherto mocked enough & more than enough/ and that it is time once to take up with such things. And the other miracles are so vain, and so nothing worth and very trifles: that the thing is worthy to be petyed because I will not speak here, that blind men are soon and easily beguiled, & they which are ready to tell and here lies. For who I pray you would not laugh at this, that the bells which were hallowed of Benno, do drive away tempests of wether? as who should say that other bells could not do the same, or as though the devil, which conjured into a glass doth suffer himself to be sent away again, could not bring in, & chase away a tempest, that so by the permission & sufferance of god he may deceive wretched men. For if every thing that is rare, ought the same forthwith to be a miracle comen from heaven: than should there never any false miracle be done any where. Of which sort is this also, that Benno went beyond Albi, & was seen in this place & that place, both at one tyme. Who knoweth, I pray you whether this were Benno, or else some devil? For how many times hath the devil played such pranks? For how hard a thing, or how great a mastery shall it be, think you, to the devil, 
The prince of this world.  which is prince of this world, to make feeble, or to bewytch any man that is his own all ready through unbelief in Chryst, and afterward to bid and command him to be led unto some saint, where he may be delivered and rid from his disease or evil? And than this thing straight ways shall be ascribed god wot, unto that saint. But O good lord, how uncircumspectelye & unwisely do we all things? How rashly & unadvisedly do we run on forth as it were certain blind men? How piteously did the devil deceive saint Gregory in his dialogues? 
saint Gregory.  For there is in every place so moche plenty of such manner juggling casts and deceits, which he hath exercised, & yet doth exercise, that I could of them make ten other such saints, as Benno is/ who again can sufficiently prove, that the holy fountain was brought forth by Benno: saving only that the common opinion goeth so about of it? For a man may find many like things/ the nature and original cause whereof is strange and unknown/ of which sort there are many things at Rome. Brieffely, who soever will describe and imagine that good life of an holy bishop: He ought of necessity to bring forth the words and doctrine, 
Signs of true holiness.  wherein he was excellent. And also faith, charity and the cross of persecution which was laid upon his back for his doctrines sake. These things only are the true tokens of an holy man/ But now this bull saith in deed, that Benno did preach: but what he did preach, or what he did utterly believe, it maketh no mention at all/ neither is there so moche as any mention at all made of charity, and of the cross/ only it speaketh of his ceremonies, & how that in great anger he ran away & afflicted and vexed certain men for the goods of the church. Besides this there is carried about tales of certain spirits and fantasies or imaginations of uncertain and feigned miracles, which should need much more probation, whether they did chance accordingly and verily or not, than this, whether Benno be a saint or not. But this thing might easily be persuaded unto me, that Benno in deed was a good man, but yet was in many things seduced and deceived of the Pope: 
Benno sedused and beguiled.  and yet nevertheless at the last through the unmeasurable mercy of god was saved in like manner as it hath chanced to bernard, & to very many other elect & chosen persons. But that he did such miracles, or wrought such foolish wonders as the bull doth assign & ascribe unto him: I suppose no man shall prove/ or at the least wise if he can prove it: than they do make Benno the child of damnation, and heir of hell/ for asmuch as his life is clean repugnant and contrary to the gospel. Wherefore, as for my part, I would give counsel, that no man should be any whit moved or stirred with this consecration or canonisation: but rather that good Benno should be left quiet and in rest to the judgement of god, which above doth know what is done with Benno, and what condition & state he is in/ For these miracles do prove nothing at all. More over even his very doctrine also seemeth to have been clean repugnant & contrary to faith, charity, and the cross/ what needed than this so great canonisation of him: sith it forceth little, whether he be made a saint or not. For every man may be a christian man, & saved, all though neither Benno, neither yet any other man were made a saint: (to pass over and speak no word here that it can not be, but that lucre is sought here in this thing. last of all, if it be so, that for all these things which we have hitherto recited, yet thou art not persuaded good loving reader: at the least wise the very bull itself, (if I be not beguiled) will persuade thee, in which the Pope himself doth confess & grant, that he himself with his adherentes did make their prayers unto god, that he would not suffer them to err in this business. Here I beseech, see and consider thine own self, how the pope doth lie unto us: 
The false lie of the Pope.  and how through overmuch desire and study to beguile other men he doth beguile his own self. For if he do pray, that god will not suffer him to err in declaring & publysshing of Benno to be a saint: How can he, I beseech you, be assured and out of doubt? How can he prove, that his prayer was herd, and his petition granted? What angel did appear to him, & show him this thing, that he might be assured of it? But some such thing it must needs have been, saying that he doth here prescribe a new article of the faith: which thing to do, is as lawful to him, & as much authority he hath to do it, as I have to command heaven and the son. On the other side again, when he reporteth and reciteth so oft, that by the miracles he was certified and assured of his holiness: wherefore I pray you doth he ask counsel of god, concerning that thing, whereof he was all ready assured? dost thou not think, that this is to tempt god, and to scorn him: when thou dost ask & desire to know a thing, which thou haste perfit knowledge of all ready? But after this fashion and manner the devil is wont to shame himself/ for lies can not agree nor stand together, but they must needs always impugn themselves. Likewise as this our pope, 
The inconstancy of the Pope.  which when he goeth about to work most holy and wittily, calleth upon god, and desireth to be certified: and in so doing showeth himself to be in doubt and unassured, where as yet before he hath concluded it to be certain and undoubted, & also willeth it to be taken for undoubted/ nothing pceyving nor marking, that whiles he prayeth & desireth to be certified, he doth acknowledge and confess himself to be unassured and in doubt. It is therefore certain & undoubted that he doth lie, either when he doth pray, or else at the least when he doth make his saint. And he lieth loud and with full mouth, as the comen saying is/ For he doth but only make a countenance and semblance of prayer: and in very deed doth mock and scorn god. How be it in that he doth pray as uncertain, he prayeth truth. But again on the other side he lieth when he saith that he is certified & assured by miracles. For asmuch than as this matter is handled and done by mere deceits and lies/ by blinding of men's eyes, and subtlety: it remaineth, that thou, who soever thou art, do beware of this new Idol, which usurpeth & taketh upon him the name of Benno/ whom if thou wilt not confess and acknowledge for a saint, at the least wise let it grieve thee, that we do commonly so foolish and so chyldysshely abuse deed men, 
We abuse deed men.  that by them we do cast down headlong the wretched kind of men into mischief/ what shall Benno do, if we do use his bones and his relics to idolatry, for cause to wrest out money from men, to the destruction of so many souls? wherefore as concerning these things, let this suffice that hath been spoken hereto of us.  
Now let us speak of the very right and true canonisation, & which is the sure, undoubted, & wholesome consecration and making of a saint. first of all it is to be considered and marked, that the scripture doth make but small mention, or else none at all any where of saints that are in heaven: 
Saints in the scripture.  but only of those saints & holy men that are conversant & abiding here in earth, as saint Paul doth write to the Romans in the xii chapter. give pte of your goods to relieve the necessity & need of saints. And in the .v. chapter. of the first epistle to Timothe. if she shall have washed the feet of saints.   

ANd to make an end in few words, Paul in all his epistles calleth them saints, unto whom he writeth/ showing that every christian man in his life is a saint. But the Papists do know no saint saving only those which are in heaven: and whom they do daily set in heaven: and for this cause doubtless they do not understand the scriptures, and do depyse and have in contempt all the very saints of god. if than we will make our life to agree with the rule of the scripture: we ought to bring away ourselves from the saints which are in heaven, & to turn ourselves unto them that are in earth/ we ought to extol these saints, and these we ought to honour. This thing, no doubt of it, is pleasant and acceptable unto god, which hath also commanded the same. For as concerning them that are departed out of this world, he hath given us no commandment at all: wherefore it is not acceptable nor pleasant unto him, what soever it be, 
Idolatry  that we do bestow upon them/ For this manner idolatry hath been invented of men, because this thing doth bring in some lucre/ as other men before me have sufficiently declared, and have largely treated of all this matter. For hitherto I have written no special thing as yet of the veneration of saints, (which thing also certain of my bokis do witness) all though it be imputed to me, and laid to my charge, as though I had been the author and first beginner. And who soever hath been the author by the pleasure & will of god, of a surety he doth not mystyke nor displease me, neither doth it grieve me to bear part of another man's dishonour and rebuke/ to pass over in the mean season, that I do not covet to challenge another man's writings for mine, but I do acknowledge (as right is) that god doth also work some thing by other men, because I will not seem to do the business of the gospel, all myself alone. It is evident therefore, how many things, and how great cost & labour is necessarily required to the making of saints as touching their bodies: 
The honour and worshipping of saints, mentioned in the scripture.  & again on the other side how easy and how ready a thing that true worshipping of saints is/ which is spiritual, that is to wit such as Paul doth write to the Romans in the xu chapter. when he saith.  
give part of your goods to the necessity of saints/ & again prevent each one of you another with honour/ again let every man esteem another man at more than he doth esteem his own self.   

THis only is to worship saints duly to the glory & honour of god. For in asmuch as we are the temples of god, every man ought to submit himself to his neighbour, and to worship god in that temple/ to give place unto him/ to love him/ to deal kindly and lovingly with him/ and if he may at any time, to provoke him unto better things. Now these things are not done (I suppose) with shovels or spades covered with silver, nor yet with guilt rakes. And would god those men which do consecrate and canonyse Benno with the other saints, would here give ear unto me, & would suffer themselves to be monished with these words: Tell me who knoweth, whether these things be true or not? Doubtless this thing can not be denied, that all that costly ordinance, and all that expense, and all that labour with the honour and veneration, & briefly what soever such manner thing shall be bestowed in Misnia, is neither so well bestowed nor is so acceptable unto god: as it should be if any man did give unto a poor christian man a dinner or a garment. Ye that thing is rather unpleasant unto almighty god & is honouring of the devil: and this thing is spirytuallye acceptable to god, and hateful to the devil. For god hath commanded this thing, and the other thing he doth not know at all. How many thousands of ducats, dost thou suppose or think, that Benno hath cosre, besides that he shall cost in time to come: with which (being cast away every one of them before god, not without his great & anger) so many very saints might have been helped and fed/ dost thou not suppose, that god with his angels will turn themselves unto that place, where some good man the same day had pity and compassion of some christian man being in necessity or affliction: and will leave Misnia behind their back, where Benno is tormented and afflicted: I would have said is made a saint? when shall we once begin to be wise? How often times shall we need to repeat one thing? why dost thou not even by comen reason learn, whether it is better to do alms upon poor saints that are a live: or else upon this, that some man that deed is might be made a saint, which hath no need at all of such humanity & kindness? And if it be better and more profitable: to bestow it upon poor living creatures: why are we such niggards & so scase in laying forth of our money here in this thing: 
A foolish and dysordred liberality.  and so prodigal & lavish in the other thing? But certainly the judgements of god are upright & righteous/ that is to wit, that where it doth grieve us to bestow ten florence freely & for nought upon the very saints, which thing should be most acceptable and pleasant to god: that there the devil should make us so mad with the spirit of Gedynes, and should so handle us that we do not doubt wastefully to bestow golden spades and rakes, yea and otherwiles a thousand florennes upon deed men's bones, and besides this to seche and purchase unto ourselves all kind and manner of calamity and indignation. But wretches have neither delight to here these things, neither to be leave them. But be it so/ yet doubtless it can not be avoided, but the we must needs once here & have experience of it: though we do never so much put of from morrow to morrow/ We do seche shame, and therefore we shall also find shame and rebuke, which verily is even now at hand. Besides this (to add this also) though those things also were true, which are reported of the signs and miracles of Benno, and that the said miracles were of effect & wrought of god himself by Benno, though these miracles (I say) were wrought even for the gospel sake, so as Chryst doth promise in the last chapiter of Mark: (which thing in very deed can never be proved) yet for all that, we ought not so foolishly, so rashly, nor with so mad a beginning to leap forth so hastily to consecrate & canonyse saints. For such manner signs & miracles though they do never so moche declare the holiness of a man's life/ before the working of them: yet can they not assure us & put us out of doubt, whether the same man did continue steadfast and holy also in his death or else not. 
The judgements of god.  For asmuch as the judgements of god are hid & utterly marvelous and dreadful/ For he himself saith in the vii chapter of Mathewe.  
Many men shall say to me, lord have we not in thy name cast forth devils & wrought many myraclas? And than I shall answer unto them. Go from me you workers of iniquity.   

THese forsooth are far greater & more sure & undoubted miracles, than are those, which Benno hath wrought/ and christ also doth acknowledge them: yet for all that he doth condemn the persons by whom they were wrought. To the same effect and purpose. Moses' also doth write in the xiii chapypytre of Deuteronomium, that god doth permit and suffer miracles to be wrought by false prophets, to th'intent to tempt and prove his people. 
False prophets.  Wherefore it maketh nothing to the purpose, though any saint do work miracles after his death at his grave/ For who knoweth whether god doth prove us and try our faith by those miracles, the holy man in the mean season being condemned at the time of his death. Likewise as were then false prophets in their life tyme. But in especial this is a suspect thing, when those miracles are wrought to th'end, that through them holy life in deed may be commended: but not that the faith and word of god may be confirmed. And such for the most part are all the miracles of this Benno, of which there is nothing that doth appertain to the confirmation of the word of god, but only to his ceremonies, his prayers/ to the glories & boasts of the church of the Misnianes/ and finally to the pomps and authority & power of the church of Rome/ Doo you not think it to be an excellent miracle, that Balaam (as it is written in the. 
Balaam.  xxiiii. chapter of Numeri) whether he would or not was compelled to preach the word of god, and to bliss the children of Israel? Was it not also a marvel that Saul did prophecy among the prophets? 
1. Regum. & Saul.  doth it follow therefore, that they must needs be saints: if the holy ghost did speak or did work such manner things by them? Wherefore before th'extreme judgement no man ought of christian men to be judged & called a saint, as saint Paul doth teach in the four chapiter of the first epistle to the corinthians when he saith.  
Do not judge any thing before the time until the lord shall come, which shall bring to light the things that are hid in darkness.   

spiritually sith we do know that Chryst and Paul have prophesied before, that in these last days so goodly & so gay painted miracles should be done, that even the very elect & chosen persons, if it were possible, should be beguiled. 
We ought to have good opinion of saints.  Nothing doth let, but that we may of a simple and a plain mind account them for saints, & judge of them as one christian man ought to think and judge of another christian man: But it is in no wise to be received or suffered, that we will be as sure of it as of an article of the faith and hang upon it, so as the pope tyrannously with his Benno doth require: saving only peradventure of those whom god in scripture hath declared and pronounced to be saints/ of which sort are the patriarchs, the prophets, the apostles, and the disciples. I do with a good will believe, that Elysabeth which was buried at Magbrughe is a saint. I believe the very same also of Augustyne, of Hierome, of Ambrobrose, of bernard, & of Frauncyske: but yet so that I will not lean and ground upon this belief, and defend it to the death. For the certainty and the groundewarke of our faith ought to be fetched at the scripture, 
The certainty of our faith.  and to be taken out of it. And except it be expressed in the scripture: neither the Pope, no nor yet any Angels have any power to make so moche as only one article of the faith. But hitherto we have spoken sufficiently against the devilish work: Now it remaineth to speak somewhat besides, against the devilish words/ to th'intent that the said work may be set forth to the comen people as it were in a table, and so at the last be dispraised. For I am not ignorant, what manner sermons shall be made every where through out Misnia, and with what craft they shall mock and beguile the people, to make them set moche by their Idol, and to open their purses wide unto blessed Benno/ that is to wit to the profit and be hoof of their own belie/ wherefore here I do faithfully & with a christian mind (as I am bound to do) exhort and monish all men, as many as shall be present at such sermons: that they do not consider only the outward appearance and the disguised face of the thing, but rather the thing itself/ and the very foundation and ground/ I can guess well enough what manner rotten foundation of scripture they will lay under their deceitful and false building, and such one doth the bishop of Misnia begin to boast even now in his writing, theffect whereof is this. Laudate dnm in sanctis suis. That is to say, praise you god in his saints. These laudes and praisings doubtless they do stretch out very far both in length and breadth, affirming also that this is lauding and praising of god in his saints, if they be canonized and called upon by the prayers of men. But thou who soever thou art which dost here these sermons, I pray the think, yea & know thou for a very certainty, that thou hearest a lie, & the prince and father of all lies, whose property is to paruerte the scriptures & the word of god. For this place maketh against the in asmuch as it is taken of the old testament, when not only no saint was yet in heaven & prayed unto, but also it was commanded, that god only should be called upon and only prayed unto, as himself doth witness in the. xlix. psalm saying.  
call upon me in the day of tribulation, and I shall deliver thee/ and thou shalt honour me.   

ANd therefore he willeth also it to be preached of him, that he is the saviour of men, as it is written in the four chapter of the first epistle to Timothe/ and he doth also witness in the xxxv. psalm himself to be preserved both of men and also of beasts. Wherefore health & salvation ought to be asked and desired of none other, saving only of him. Moreover this place of the serypture doth not speak of holy men or of holy women, but rather of holy places/ for thus it is red after the verity of the Hebrew text. Laudate dominum in sancto vel in sanctuario suo, that is to say/ praise you the lord in his sanctuary or in his holy and devout place: Likewise as it is written in the xix 
The place of the psalm. Laudate dominum in sanctis eius, is declared & expounꝭded.  psalm. Emittat tibi auxilium de sancto/ the is to say, help mought he send the from his holy place, and again in the xxi psalm. Tu autem in sancto habitas, that is to say, thou dwellest in a holy place.   

ANd likewise in many other places which are easy to be found here and there in the scripture. And in these words he willeth us to express & fulfil the manner of honouring of god, which was exercised and used in the old testament by the Levites and singing men with songs and bells, as it is written in the first book of Paralipomenon the xu chapiter. Sith than it is so, the now in the new testament there is no place appointed unto us of god, but we ourselves are the temple of god, as Paul witnesseth in the iii chapter of the first epistle to the Corinthians/ and christ himself also in the. iiii. chapter of Iohn doth take away all prescript and determinate places, when he saith. The time shall come when you shall worship the father neither here in Jerusalem, but in spirit & truth.   

THese words therefore must be understand now in these days of a spiritual sanctuary, so that Laudate dominum in sancto suo, is asmuch to say, as among us, and in the congregation and company of christian men/ wherefore it can not be wrested nor applied to the canonisation of saints, or to the calling upon them by prayer. And if because of this place it might be proved and concluded, the saints are to be canonized or prayed unto: than by the same reason bells, symballes, taberettes, & haps, should be made saints & prayed unto. For it followeth in the same psalm.  
Praise the lord in shrylle sounding symballes, praise him in haps and organs.   

GO to than now, if thou dost praise god in these musical instruments: pray also unto them, & make them saints/ as that Misnicall & Episcopal writ doth teach us by this place of the scripture. Laudate dumm in sanctis suis. For I list not here to rehearse, lest I might seem to tedious, how those men for the most part are not wont to praise god in his saints, which do honour saints and do pray unto them: but contrary wise do far dishonour and blaspheme god/ For they do put their hope and their trust in the saints/ which thing what is it else, than to forsake the faith/ to deny god/ and to set up the saints for an Idol? of which matter we have sufficiently treated in another place They allege also that place in the xv. chapiter of job. Voca et ad aliquem sanctorum convertere/ that that is to say. Call, 
The place of job, is eupouned and declared.  and turn the to some of the saints.   

FOr those papists are so blind and so foolish hardy that if it happen them to find this word, sancti, in any place: thereof they will forthwith confirm and establish the venerations and merits of saints, even as rightfully as they go about to prove purgatory, if in any place they do find this word fire or this word purgatory/ or else to prove holy water, if they may find this word water in the scripture. But as for this place of job, understand it thus, that Elyphas doth reprove the good man job of sin even for this cause, that god had punished him/ for he saith.  
Call, I beseech thee, even one and look about unto some of the saints.   

AS who should say/ God never punished any holy man/ neither cannest thou show that ever any of the saints hath been afflicted, which way soever thou do turn the. But saying that god doth punish the so sore: it is undoubted that thou art no holy man, but a wicked and a sinful man. Here I beseech the consider how gaily they have wrested these words to the veneration of saints. They have no consideration nor no regard in the world unto any manner thing, but what soever they have thought and put posed in their own mind: there is no remedy but that the thing must needs straight ways for their pleasure be contained in the scripture. The third place is the twenty chapter of the proverbs. It is ruin and destruction to a man for to devour a saint, and afterward to seche vows/ the words in latin are these. Ruina est homini devorare sanctum, et postea querere vota.   

HEre in the stead of this word devorare they do read devotare, to th'intent that so (if god be pleased) the authority of saints should be established. But the true text, & as the Author left it, is this Laqueus est homini exprobrare rem sacram et post ea vota qrere. That is to say it is a stumbeling stock & sure & undoubted destruccy on to a man to corrupt & pollute holy things and holy words, and than afterwards to desire to be accounted holy because of his ceremonies, sacrifices, & works. As for example, the Papists, which when they do psecute the word of god, & what soever thing else is holy in very deed: yet nevertheless they do in the mean season say masses, & do many good dedis, thinking nothing at all to change their wicked state of living, & once to make an end to destroy and devour holy things. But now when they are brought to that point that they can not by the authority of scripture in any wise prove the saints are to be prayed unto, or to be accounted for mediators, but clean contrary the scripture doth prove & fortify that there is none other mediator or intercessor, than that only mediator & intercessor Chryst jesus, 
christ.  as Paul doth teach in many other places, but spiritually in the iii & .v. chapi. to the Romans, & in the ii chap. of the first epistle to Timothe, they yet (as becometh valiant men) do not give over their hold, but do sech some way, by which they may escape out, & put by the scriptures from themselves. For this word mediator (say they) is taken two manner ways/ one way it is taken for a satysfactory mediator/ or a satisfactor. Another way it is taken for an intercessorye mediator or an intercessor. Now to speak of a satysfactory mediator or mean, there is but only one/ that is to wit christ, which hath satisfied for us/ but the saints (after their minds) shall be accounted intercessorye mediators. Now if any man do ask of them, where these things are had in the scriptures, than forthwith they lay against us the authority of holy church, 
The church.  that is to wit of their own selfꝭ, whom the holy ghost doth not suffer to err any thing at all. These men (say they) are of this opinion and do think thus, ergo it is thus: (how be it if they should play the fools thus in their scoles, it should be called petitio principii) when they ought to prove that saints are mediators, which the scripture doth in no place teach. But yet nevertheless they proceed forth on/ & even as though the matter were now proved and known for undoubted, they do of their own brain imagine two kinds or sorts of mediators. Therefore when thou hearest any such manner thing: thou mayst well know the wolf by his voice. 
The holy ghost.  For the holy ghost teacheth nothing, which is not prescribed in the scripture/ as Chryst saith.  
He shall teach you all things and he shall bring into your remembrance all things, what soever I have said unto you.   

ANd so at length it shall be made open and manifest, that this tragedy which is played concerning Benno in Misnia is played only by mere lies & deceits, of the devil both in words and also in deeds/ wherefore look thou that thou do take heed to thyself, and think thus in thy mind/ though we do grant also these things to be true and undoubted, yet that not withstanding sith it is a thing not greatly profitable, and which thou mayst be without full well, see that thou do keep thy money to the relieving and helping of thy children and of poor folks, which have principally need thereof/ and upon whom it shall be best bestowed. But now much more thou oughtest to do this, sith it is evident and undoubted, that this thing is not only unprofitable, but also falsely feigned, deceyteful & plainly devilish/ yea consider and look well upon the fashion of them thine own self (if thou wilt) which if they did any thing at all unfeignedly and heartily intend and seche the honour and glory of god & of saints: without doubt they should find more than two thousand occasions by which they might succour and relieve their neighbour/ of which every one should be six hundred times more commendable, than all that pomp & royalty wherewith Benno was translated and made a saint. But now saying that they despising their neighbour and nothing regarding his necessity, are all together set upon this thing: every man may easily perceive that they are blind & mad, and by the canonisation of Benno do seche their own profit and glory, & thy money. How be it I do hope, that they are come after that time, 
proverbs.  (as it is commonly said in the proverb) and that they have all in vain spread a net before the birds eyes, as Solomon saith in the first chapter of the proverbs. But if thou will worship saints duly, & praise them worthily: thou shall do thing as far forth as the ensamples of scriptures shall teach & prescribe unto thee, 
The form & manner of worshipping of saints.  of which scriptures thou mayst see after what manner the grace & the benefits, which have been given of god unto the saints, are proponed and laid forth before god, whether it be in petition, or in thanks giving, or else in complaint/ as for example. Moses prayeth in the xxxiii chapiter of Exodi, when he saith.  
Remember Abraham, Isaac, and jacob, to whom thou haste sworn. etc. And Solomon in the xxxi psalm/ lord remember David, and all his calamity. And Chryst upon the cross said that verse of the xxi psalm.  
Our fathers have hoped in the and have been delivered. But I am a worm. etc. And in the xlv psalm. O god we have hard with our ears, and our fathers have told us the work, that thou haste wrought upon them.   

ANd in many other places of the scripture/ here thou seyste that no saint is prayed unto/ but that god is praised in them, which did promise unto them such manner benefits, and hath fulfilled his promise: to th'intent that he would monish and teach us, that such manner grace ought with all confidence to be asked and hoped of him alone/ unto thobtaining whereof that faithful and only mediator is sufficient, yea & more than sufficient/ that is to wit, jesus christ of all saints most holy. To whom only, with the father, & the holy ghost, be praise & glory for evermore. Amen.    

Thus endeth the work made against the false canonisation of Benno the bishop.  
☞ Translated and printed in english, in the year of our lord god, a thousand CCCCC. xxxiiii. ☞ ❧ ☜ ☞ ☜ ❧ ❧  
Imprinted by me Robert wire dwelling in saint martyn's parish, besides charing Cross.   

¶ Cum privilegio. ❧ ❧ ☞ ☜  
 printer's device of Robert Wyer