¶ A consolation for christian people to repair again the lords temple, with certain places of scripture truly applied to satisfy their minds for the expelling of idolatry, & to instruct them, of love and obedience.  
Compiled By nycholas wise   

¶ A preface of the prophets.  

The prophet Esay made an exclamation  
That heaven and earth should hearken to the lord  
which for the people's great abomination  
Provoking him to anger displeasure and discord  
Their fastings/ their prayers/ & offerings he abhor●●  
yet mercifully exhorting them to mend & to live well  
He promised them pardon their sins for to expel.   

¶ The prophet jeremy elected was of god  
And sanctified before that he was borne  
Commanded to threaten the people with his rod  
And fearful plagues on cattle, grass, and corn  
With other punysshmentes to cause them for to morn  
Declaring their captivity their pains & cruel bands  
To come for their sin and idols made with hands   

¶ The prophet Oseas likewise did prophecy  
Against the priests that people do deceive  
And also rebuked Israel and Samary  
For their idolatry/ but they would not receive  
God's grace & promises/ nor his sweet words conceive  
They were unthankful, wherefore he did them blame  
Reciting their sin and punishment for the same.   

¶ The prophet Aggeus, came to zorobabel  
The prince of juda declaring him the will  
Of god the lord, whose goodness doth excel  
exhorting the people his pleasure to fulfil  
Rebuking their slackness as it was right and skill  
For that they applied not their bodies to some pain  
Their temple destroyed for to build up again.   

¶ The prophet Mycheas reproved the wickedness  
Of them that inclined unto idolatry  
Expressing the pain for their ungodliness  
rehearsing their sin, and if I should not lie  
The cause he expounded of their misery  
alleging it to rulers which truth did not regard  
And unto priests that preach for profit and reward   

¶ The prophet zachary spoke by the spirit of grace  
Comforting the people to turn unto the lord  
which for their offences dispersed were long space  
Among the heathen the scripture to record  
But god purposing that they should be restored  
Out of thraldom as stories do me tell  
delivered the people of Jude and Israel.   

¶ The prophet Malachy spoke of the joyful day  
Of Christ'S coming the people for to save  
And also of him that should prepare his way  
Expressing the pleasure that godly men should have  
As for the ungodly he greatly doth deprave  
Declaring their diversities through god omnipotent  
And their unlike rewards when he shall give judgement.   

¶ Chryst the true prophet and lord of prophets all  
Of whom the prophets before did prohcey  
Being the only son of god celestial  
Approved the prophets, their prophecies he did verefy  
For he of whom they prophesied the world to justify  
Performed their prophecies, from heaven he descended  
His father's will fulfilled, and up again ascended.   
¶ In regnum dei.   

¶ The prologue.  
COnsidering in my mind the great decay of Christ's church that hath continued of a long season (being the faithful congregation, 
● Cor vi  which Paul calleth his temple.) It hath impelled me of a true & unfeigned heart to take pain (as the common saying is) where at mought more truly be counted a pleasure, to write this little volume. But for as much as I stood in stay and doubted the judgements of the unlearned multitude lacking yet knowledge to deserve the spiritual light from darkness, ye & not that only, but also doubted the judgements of such as have learning, which in time past feared not to pervert the scriptures. Truly it troubled so my mind, the I was in twenty wits whether I mought set forth this work according to my first purpose, either else let fall my labours, keeping it secret to myself and taking only to my reward my pain for my travel. Thus stagering as a man being in an open, large, and wild forest knowing not which way to resort or ride to his lodging, sometime fearing the uncertainty of the way, sometime doubting whether the end of the way did lead unto a wood or covert full of bushes and briars, sometime fearing robbers, thieves, and cruel beasts to spoil and devour him. And last of all fearing lest the night should come upon him before he came to his journeys end. So I being in this open forest of the world though I know the way of the scripture to be certain, and the end thereof to lead to quietness and rest, and that it is the only rule for all men to frame their works thereunto. By the which rule I have fashioned & framed this work (as near as God hath given me grace. yet I doubted the uncertain judgements of other men, the one sort that know not the way, & the other sort knowing it having no pleasure to walk therein, taking upon them to be guides unto the simple & unlearned. Where in very deed many of them have rather played the part of cruyll spoilers and devourers as it may appear to all them whom it hath pleased god, either to preserve from spoiling or else of his infinite goodness, to call & conduct from false & feigned paths, unto the true & perfit way which Christ hath appointed us to walk in. Unto the which way to comfort, counsel, & courage all men. I have applied this my labour, first to comfort them in the truth, to courage them to stick unto the truth, & to counsel them to follow the same 
i. cor vi. two. cor. vi  that the lords temple may be restored and repaired again. But after my labours ended, the thing that hath encouraged me to set forth my good will unto all men (being in this many doubts & troubles of mind) I will show you. I counseled with myself and if it were best for me to dedicate it unto some noble man, as ye may see in divers prefaces & prologes of books, some are dedicated unto one man, and some unto an other, which thing truly I would that all men did no less praise & allow then myself, for it is an occasion to all them which unfeignedly bear loving minds unto the person whom the thing is dedicated to have that more favour and love unto it, and to be the more desirous to read & peruse it for his sake. But as there is in this world no pleasure without pain, no comfort without care, no joy without sorrow and to be short nothing without his contrary. So in this I was not so much encouraged forward one way but I was more discouraged backward an other way. For when I called to my remembrance the froward imaginations and untrue reports of such as be evil which also have cedused the poor and unlearned to think all thing to be as true as the gospel that they speak my heart was quite discouraged to dedicate it unto any noble man. The lack of eloquence to set forth this work and to make it more meet and convenient to be presented unto such an estate or person (for as moche as I have compared and framed it to the infallible truth of god's blessed word) did little or nothing discomfort me. But because I would not have the truth to be slandered by the malicious tongues of those that would say. This fellow hath taken pain to set forth a work to please such a man withal. I was at a plain point with myself to keep it undefamed that way, and not only to save the truth from false suspicion, but such persons also from offending that would untruly report it. For it is undoubted that many which have not feared to speak evil of the gospel, (saying it would make men heretics) would not pass upon the sclaundring of any good purpose or pntence of man. Thus weighing the matter as it were in a balance, I perceived yet in all things that the truth overcometh at length, and then considering the joyful and acceptable time that is now, 
two. cor. vi.  so that the evangelical light shineth over us, 
Ro. xiii.  the night being past and the day come to give light unto all men that list to labour in the lords work, it entered in to my heart (though I mistrusted not the coming of the night again) yet that I ought not to be negligent in the lords work according to the gift which is given me. But when I could find nothing to quiet my mind for the setting forth thereof, without the danger of some evil report, the word of god (being the true salve for all manner of sores, and the perfit medesyne for all manner spiritual diseases) gave me comfort provoking me to stay no longer therein by the parable of certain men which received of their lord and master sundry talents to be put in use for his advantage until his return out of a strange country, in to the which he took his journey. And after a long season the lord of those servants came and reckoned with them. Then he that had received .v. talents said master thou deliverdest unto me v. 
mat. xxv  talents, behold I have gained with them .v. talents more. Then his master said unto him, well good servant and faithful, thou hast been faithful in little, I will constitute the over moche, enter in to thy masters joy. And he that had received ii talents had gotten other ii unto whom like answer was made. But the servant which had received but one talon and applied it to no profit, but hid it in the earth came and said. Master I considered that thou wast an hard man, which repest where thou sowest not, and gathered where thou strowest not, wherefore I was afraid behold, thou hast thine own. But for his slothful and evil service he was rebuked, his talon taken from him and given to him that had many, and the unprofitable servant cast in to utter darkness. When I remembered this saying of the lord which have received but one simple talon in comparison of other which have applied their wits and learning to fulfil the lords pleasure as it appeareth by their excellent works and books that they have written, yet fearing lest this small talon should be taken from me, and so to receive the displeasure of my lord, which ought more to be feared then the displeasures and dysprayses of all men, and his favour and love more to be esteemed desired and sought for, than the favour of all creatures. I thought it more convenient to follow his will then to regard the false judgements and the untrue reports of such as know not the truth. And also of them which know it abusing their knowledge to their great danger and apparel. Wherefore as one intending to save all thing as upright as may be, I have attempted to set forth this my rude work, being as the common term goeth as plain as a pack staff. And for it shall appear that I seek not the favour of man, I have not dedicate it unto one man. But because I would that all men should seek the favour of god I have dedicate it unto all men, ye I would that the poorest begget which can read or here it red should have it. But whether they be poor or rich, to whose hands this little book shall happen to come I hertely desire them not to stick to any thing which is here written ferther than they shall think it approved by the scripture & word of god, & as I have written in the book following so I admonish you in this prologue before to take this work for an exortation to comfort and counsel all men to read and here the scripture, 
ephe. v.  that they may understand what the will of god is. And after that they are once called that they may labour also to be chosen, 
mat. xx. & xxii.  for many are called and few be chosen. But surely who soever be chosen will put to his helping hands for to repair again the lords temple which is not made with men's hands. 
act. xvii  I trust in God to see this temple in his perfection that I may rejoice as the people of jerusalem did at the repairing of the temple and city again. 
i. ●●d. iii.  whereof ye shall perceive more in this work following, unto the which work I have caused my name to be set, not for any praise that I intend to seek therein, but for certain considerations moving me thereunto. The one is that I have herd by report of other men that divers be offended with sundry books, which being without name or author have rather troubled their conscience then set it in a quietness, and that many have been suspected to be doers thereof which were never of counsel nor knowledge therein. And I may believe the thing to be the more true, for in a small piece of work or twain which I have set forth myself giving it no certain name, divers persons of divers men have had the fame & report to be doers of it. And though I pass not who have the praise, so that the glory of god & his truth may be rooted & take place in the hearts of men. yet as there is nothing so perfit, but that of some men it is dispraised & no marvel seeing the very truth (which is the word of god) hath been evil reported of many. Therefore I think not the any work of man can content all men. And for these considerations with other necessari that I omit I have put unto this my name as one being content to take dispraise with praise, pain with pleasure & to be ready if any fault should be to bear the burden thereof myself as he that knoweth the secrets of men's hearts be a witness & judge unto me to whom be honour praise & glory for ever & ever. 
Sapi. i.  Amen.  
¶ Finis.   

¶ These be the faults escaped in the printing. In the first page of B the ix line these for their. In the first page of E the xiiii. line liberty for liberality. In the four page of F the xii line of Christ In the xiii page xvii line of G the for their. And in the last page of the same say for lie,   

WHat christian heart way lieth not, which doth cogytate and remember how uncharitably the people of god have been deceived & that of no little time, through crafty school masters. And false preachers. 
Coll. two.  which more regarding the satisfying of these detestable apetytes than the salvation of the precious souls of men, have kept them from the true knowledge of his holy gospel, that should instruct them the perfit and ready way unto him, which said. 
Mat. xi Eccl. vi  Come unto me all ye that labour and are ladyn and I shall refresh you. 
i Pe. two. Esa. liii  So that the people have been as sheep straying in wilderness knowing not whither to go. 
Iohn. x Pro. xxxvii.  And if any hearing the voice of their true shepherd, begun to take the straight path or way towards him, 
mat. seven  there were a sort of ravening wolves always waiting ready to rent and devour them, but our merciful christ being the good shepherd of his flock. 
Iohn. x Ezech. xxxiiii. Miche. v.  Now having compassion upon the great destruction of his sheep. Sends abroad his servants and faithful ministers to seek and gather them which were scattered abroad, togethers again/ whom the wolves and papistical foxes dare not abide to try withal. But yet alas for pity/ there is a great number of Christ'S flock, which have been kept so long from hearing the voice of their shepherd, that scarcely they know him, 
joh. iiii  now calling them unto him. They stand in a stay doubting whether it be he and his ministers that calls them or not. And some will hearken nothing at all unto his voice, so that many run headlong still into such snares as were invented to take them in. Whose miserable estate I know not what to say unto. What would you that Christ should do more for you then he hath done, 
joh. iii. Rom. v i. Pe. iii  he hath given his life for the redemption of your souls, & hath left unto you his holy Testament that therein ye may behold and understand what his godly will is. And though it have been long kept from you. yet now of his merciful goodness ye have free liberty to peruse it. Also he hath appointed unto you true & faithful ministers of his word/ with sure & strong defenders/ against such as were wont to be devourers of his sheep. What thing else do you lack/ these things are the excellent gifts of the grace of god, and if ye lack grace & strength to come unto him/ why call ye not for it. And ask it of him in whom ye have a promise by christ that what so ever ye desire of the father in his name/ it shallbe given you I marvel ye consider and remember not how such as took on them 
Iohn. ● Mat. xxi. Mat. xi  to be your pastors in time paste have pilled you. If ye will still follow them/ ye may well be resembled to a froward or foolish sheep that will run among the briars and rent the will from his own back/ or in to a dyke & drown himself/ your wits in this doth appear to be no better than a sheeps wit/ god hath given you the use of reason/ & to none other creature but unto man only. And for as much as ye will obstinately abuse that noble and excellent gift/ whereby only ye excel that bruyt beasts. I can not see but your folly is inexcusable. Think you it shall be a sufficient excuse for you to say/ the bishops/ the priests/ and such as were our ghostly fathers taught us this to do/ & our fathers this many years before us have followed this way. Truly what way so ever your fathers followed/ if it were not the same way/ that christ appointed them by his gospel to walk in/ without the great mercy of god be reserved unto them, 
ma●. tv  the blind followers with the blind guides are fallen both in the pit. Howbeit I suppose verily if the gospel of god had been so preached unto your fathers as it is unto you, they would have repent there yngnoraunces and iniquities moche more than many do now at this time/ ye and if the gospel might have had free passage and to be preached unto all creatures as Cryst commanded his disciples to do, 
Ma● xvi. i Mat● xxviii. joh. xi  I think verily that idolatry should never have crept in to the church of christ as it hath done. For it is to be supposed that when the bishop of Rome/ with such as pretended to be the successors of Christ & his apostles/ delighted not in poverty/ but took pleasure in pride, and could no longer away with the rule that their master Chryst had prescribed unto them/ supposing they should never attain to be lords and masters by that science. Then they laid their heads together how they might pervert and suppress the gospel, and to oppress all those the contrary to their minds would stick there unto, then made they decreys and laws to serve for their own purpose, & under a holy pretence set them forth to beguile the people withal. And when they had beguiled kings and princes/ & such as had their authority by the word of god. Then they soon persuaded that most part of the people thereunto. And such as would cleave to god's gospel/ and not to their constitutions/ were taken as heretics and constrained to adjure or to be brent. And when they had brought their purpose to pass somewhat according to their own minds/ that the princes and their people obeyed them. Then that antichrist the bishop of Rome was not ashamed to exempt himself from all princes laws/ & to put the law and testament of the lord god under his foot/ as though god and man/ heaven and earth had been at his commandment. But as for purgatory it was a palace of his own/ every man knew he mought do there what him list. And after he had (with the help of his loving friends) attained to the glory of his usurped papistical power/ if any prince began to withstand his wicked pleasure out came the thunder bolt of excommunication to interdict both him & his realm/ as the chronicles of England and France can specyfy. It is no marvel though our fore fathers have been deceived/ and wandered in darkness, saying they were taught with blind traditions, & the light of god's word were taken from them. Wherefore their folly is not so great in the sight of god, as ours, 
Ephe. v  to whom the light is offered, & do refuse it. And as I said before, I think that divers of our fathers would have repent moche more, than many of us do if god's word had been so preached to them as it is unto us. I have heard some ask this question. We marvel say they that this knowledge hath been so long kept from us, & from our fathers in time past this many years, and that it is now come to pass more than in an other tyme. This is a very diffuse question, howbeit ye shall here my mind in it. ¶ It is .v. or vi thousand years past sins our first father Adam, 
Ge●. iii  transgressed the commandment of the Lord for eating of the apple. And it is now but a. M D. xxxviii. years sins our saviour christ the second person in trinity suffered his passion for the redemption of the sins of all the world. 
i Pe. iii Rom̄ v Math. xxvii.  There were a great many of years from the time that Adam sinned, until christ paid the ransom thereof with his blood, and many thousands committed sin in the mean season before Chryst came. Now if any man could tell me why that Christ came no rather to redeem the world, either why that he suffered more than, then at another time, me think I could answer them directly to their qnstyon. ¶ I can say no more but as the will of God the father was that his son should then come to save the people, 
Luc. nineteen joh. iiii  whom Abraham, Isaac, jacob, nor any of all the holy fathers could save (yet were they as holy as all the bishops of Rome that ever was) So is it his godly will that his holy gospel which hath been long kept from us, should now be preached again unto us. But to answer you why rather now then at an other time, or wherefore it hath been so long kept from us. 
Ro. xii. Esa. xl.  I will say with saint Paul (Quis enim cognovit sensum domini, 
Rom xi. Esa. xi. i Co. two.  aut quis consiliatius eius fuit.) Who hath known the mind of the lord, or who was his counsellors. Christ answered his disciples that demanded of him, if he would at that time set up the kingdom of Israel again, saying. 
Act. i Mat. xxii i.  It belongeth not unto you to know the times or seasons which the father hath kept in his own power. It is not meet for men to search out the secrets of god nor to be of his counsel. Peradventure I could guess wherefore this knowledge hath been taken away from the people, by other examples that I have red in the histories of the bible, of the children of Israel, which often times forsook the law of the lord and fell to Idolatry, for the which they were punished with divers plagues, and as long as their minds were corrupted with Idolatry so long were their hearts & their eyes blinded, that they had no power to hearken nor look on the law of the lord. Idolatry likewise I suppose hath been the principal cause that his gospel and his holy word hath been taken away from us. 
i Re. iii.  ¶ King Solomon that was king over Israel and had such wisdom given him as never none had before him, nor never shall have after him, 
iii. re. vi  which builded the temple of god in Jerusalem, as long as he walked in the ways of the lord all things did prosper with him. In riches he did for his time excel all men. He had all the pleasures that his heart liked. But at last he abused the gifts of god, his wisdom, his riches, 
iii. re. xi.  and fell to idolatry. He builded high houses unto Idols, and followed not the Lord unto the end as his father david did. And then though the lord spared him for his father's sake, yet from his son was there taken ten tribes. And at length from his posterity, which also fell unto Idolatry, was taken the tribe of juda by the king of Babylon, 
●●ii. Re. xxv.  the city of jerusalem destroyed & the temple of god beaten down to the ground. And the king with the chiefest of his people and all his riches led captive in to babylon. But when it pleased god to have compassion upon his people, he delivered them again from they captivity, and brought them to the land which he before had given them to possess, where they builded again the temple and the city of jerusalem that was destroyed. 
i. Esd. iii.  And when they laid the foundation of the lords house they rejoiced with all melody, they considered the great mercy that God had done unto them, & gave him thanks. But alas the people now adays consider not how they are delivered out of Babylon, out of captivity and bondage from the bishop of Rome's heavy traditions, & brought again to the perfit law of liberty, to the Gospel of God that heavenly jerusalem. Where is the joy and melody that ye should make for your deliverance. Where is the thanks and praises that ye should give to God for his great mercy showed unto you. I think ye have more feared the bishop of Rome's curses, them ye now regard the blessing of god fallen upon you. With what blessing would you expect, to be blessed with all that a christian heart aught more to desire, than a ready way unto the kingdom of heaven to be opened unto you. 
Goe xv iii. Ro. iiii.  The Lord made a covenant with Abraham that his seed should possess a temporal kingdom and regiment. Remember what a kingdom it is that is promised unto you, it is not a kingdom that floweth with milk and honey as theirs did. 
Exo. two ●xo. xiii  It is a celestial kingdom the floweth with the grate & presence of god. The comfort, joy, & commodity, whereof no tongue can express, neither heart can think. It is not a kingdom that shall have an end, or where the inhabitors may be destroyed as they were by nabuchodonosor, 
iiii. Re. x●v.  it is a kingdom that shall continue for ever. And the celestial citizens shall live in such rest, that nothing shall have power to inquiet them. I merualye that ye are so unthankful for this blessing. Remember ye not from what bondage ye are delivered? Why hast ye no better to repair again the temple of the Lord, which our enemies of Babylon sought for to destroy. And through their feigned holiness beguiled the rulers of the world, causing them to commit idolatry, and to build up high houses for to honour & worship their Idols in. I do not so moche covet & desire the excellent knowledge of learning & eloquence which the famous doctors, orators, & poets have had) writing not only in the latin tongue, but also in our own vulgar speech, whereby I mought excite you to take pleasure in reading of this work, as I earnestly desire to move you to take comfort and consolation in reading & hearing of the word of god, whereby ye mought perceive and perfitly understand that his living temple (which is even yourselves) hath been long time in decay, & now of his merciful goodness (without our own deserving) brought again to his first foundation, whereupon we have free liberty to bild. Is it not a shame & great rebuke to us that we (which have received the name of christ, to be called cristiens) should appear to be less thankful, & to take any less joy & comfort in repairing of our temple, then the jews had (which lived only under Mosyes' law, to build again their temple of stone. when the people were delivered from their captivity, which Nabuchodonosor had led unto Babylon, It was he that mought put to his hands for the building of the temple again. And when the builders were laying the foundation thereof, the people gave thanks and praises unto the lord, And lauded him with Symballes & trumpets. 
●●●d. iii.  And many of the ancient fathers & priests which had seen the house in his foundation before, wept and cried for joy so that the 'noys gave a great sound.  
¶ This temple was but a temple of stone made by men's hands to the honour of god. And where the ark of promise and covenant that the Lord made with their fathers was put in, yet note how they rejoiced to see it set up again. Now ye that be of Chryst, 
two. co. vi.  ye are as saint Paul saith the temple of god. Why rejoice ye not in the repairing of your temple again, ye have a sure & substantial foundation to build upon, which is laid already unto your hands. 
i Cor. ii●  Chryst himself is your foundation, and though your adversaries have attempted to pluck down some small stones thereof. yet is there a corner stone, 
mat. exi. i Eph. two  which joineth the walls together, against whom they had no power. 
i Pe. two.  It is a stombling stone for all them the strive against it. They have strived so long against this stone that they have hurt themselves. your foundation and corner stone is both one thing. It is christ which would have his temple restored to his prestyne dignity. And now through his merciful goodness hath every man free liberty to put thereunto his helping hand, according to the gift and knowledge that is given him. But there hath been a froward and crafty sort of people that have hindered the building of the lords temple a great while, as there were some that hindered the building of the city and temple of jerusalem Theridamas were a certain of the heathen people which wrote their letters unto the king of persia (named artaxerses) which are that time had the Empire in his dominion, 
i. ●●d. iiii.  saying if this city be builded, and the walls made up again. Then shall not they give tribute, toll, and yearly custom. And it shall apere in chronicles that this city is seditious and noisome unto kings & regions. And that they caused other also to rebel of old, with these & such other things they moved the king to send his commandment that the work should go no further forth, and then seaced the work of the house of god at jerusalem, and continued so unto the ii year of Darius' king of persia. And hath not likewise the bishops of Rome & their adherentes (long time fearing the decay of their kingdom) persuaded kings and princes, to believe that such a like matter should happen unto them, and that it should be a cause of sedition, if the temple of god should be renewed and exalted again which is, if that the people should have the word of god in their maternal tongue, they said it is to high a matter for them to meddle with all, they must receive it at our hands. And as we do expound it unto them. For well they knew if that matter came to pass, that then their craft and falsehood would be spied, they knew that many of their constitutions and the true word of god could not agree in one mind togethers. And now when some of our holy prelate's perceived, that God would no longer suffer his Gospel to give place to their wicked purposes, but that it should come forth in spite of their beards. Then began they to cloak the matter and as though they were innocent of all manner of harms, when they saw no remedy said, they were contented that it should come forth in english, so that it mought be truly translated. They put great doubts in the true translation thereof. But how many of them did there put to their helping hands for the translating of it. I think verily if other men had not taken more pain therein then they did, it would not yet have come to that point that it is now come unto. And how they wrested & perverted the scriptures when they had them in their own hands, and that all men were forbidden to meddle therewith but themselves. It is evident enough to every man that hath any zeal unto the truth. He is very simply learned that doth not perceive how wrongfully they have applied this saying of Christ to Peter. Tu es Petrus et dabo tibi claves. 
mat. xvi luce. seven.  etc. And of the lepers that were cleansed whom Christ bade to go and show themselves to the priests, 
levi. ●●●●  which that famous clerk and doctor Erasmus in his paraphrases upon the gospel doth otherwise expound it, than I have heard divers both priests & freres which with that text would bolster up their auricular confession. And an hundred such places wrested they in scripture, to make for their purpose. I will not moche treat of that matter, for such as be well learned, whom god hath raised up to set forth the truth of his glory & to repair again, his temple have both written & spoken of their false perverting of the scriptures much better than I can do. But truly I think in my conscience that they shall render a straight reckoning for the people of god whom they have deceived with the scriptures so untruly applied & taught unto them, I pray god to grant them his mercy, for the thing is not so light as every man thinks it to be▪ It doth appear in the first book of Esdras, 
i. Esd. i  after that god had stirred up the spirit of Cyrus' king of persia to have the house of god builded again at Jerusalem in juda, and that he had given free liberty to all them that were of his people, 
two. Para. xxxvi.  and had been captive long time in babylon to go home into their own land again to build the house of the lord, there were a certain of the heathen people as ye have red before that letted the going forth of the work after it was begun, so that it stood in a stay, until king Daryus time which afterward reigned over the persians. This Darius found out in the library house of king Cyrus his predycessour that he had given in commandment to build the house of the lord at Jerusalem. 
●. ●●●. vi.  Wherefore he moved with the same zeal & mind reneweth the commandment of Cirus, and ●yueth them licence to build the temple with all things necessary there unto belonging. Who will not think but that this was an exyding consolation and comfort to all the people, which coveted the going forth of the lords work, and a great discomfort unto all them, that desired the hindrance of the same. And as it is to be thought of them, so is it likewise to be supposed of us in this present tyme. almighty god the father hath moved the heart of our most gracious king to look in the library In the holy will and testament of his son jesus christ our only saviour, being the foundation of his temple upon the which Peter Paul, james, 
i Cor. iii  Iohn & all the apostles with divers other holy men builded, & received a commandment of the lord to bild upon none other foundation than the which he had laid. Bbut then came there such a so●t as I have written of the envy the going forth of the lords work. And though it were out of their powers to destroy it, yet have they hindered the same a long season. But as the will of god is (with whom there is no reason to be made, wherefore he doth it more now then at an other time) our godly king being inspired with the spirit of grace, reneweth the commandment of our saviour Christ, giving free liberty to build up the lords temples again. He feareth not the adversaries thereof, but expulseth them, and wipeth away Idolatry. 
iiii. Reg xviii. Num. xxi  Even as the good king Esechias did, which broke down the brazen serpent that Moses had made for a remembrance of the power and goodness of god, yet for committing Idolatry and worshipping of it he feared not to break it down, neither their high houses in whom they worshipped their idols. And like unto the good king josias, 
iiii. Reg xxii.  when the book of the law was found in the house of the lord, after he had mourned because his Fathers had not hearkened unto that book to do all that was written therein. He caused it to be red unto all his people, and made a covenant with them, that they should walk after the lord, and keep his commandments, witnesses and ordinances, with all their heart, and with all their soul. 
iiii. Reg xxiii.  And that they should set up the words of the covenant which were written in that book. And all the people entered in to the covenant. And hath not our most godly king done even in like manner. Hath he not sent abroad through all his realm, that the covenant of the Lord (which is his holy gospel) should be truly and and sincerely preached unto all his people. And because they should the better observe and keep the lords commandments and walk in his his ways hath he not given his people free liberty to have the law of the lord in their maternal tongue? who will think this to be a small benefit? truly in my opinion it is of such valour that english men had never greater cause to thank god for and to pray for the gracious prosperity of their king then for this matter, it is a thing highly to be esteemed for a king to have justice ministered within his realm, that as the saying is. The Lamb may dwell by the Wolf, the poor man by the richer and one quietly to live by another. It is a thing of great comfort unto that realm, which hath a wise poletyke & valiant prince to defend his dominion against foreign nations, & rebellions if need do require, it is a great benefit of god unto that country that hath a kind loving and merciful prince unto his people. Now if these things with many more than I can recite be occasions, unto subjects to bear faithful hearts and true obedience unto their sovereign lord and king. As I said before english men were never more bound to it then they be now. But yet among all things if I could recite a thousand more than I can do, yet could I not reckon one thing wherein we ought to receive so great consolation. And heartily to rejoice in/ as in the god hath sent us a king which so graciously setteth forth his glory & causeth his people to be fed with that ghostly food which christ spoke of. 
Mat. iiii Deu viii s●●●. x●i.  Man liveth not only by breed, but by every word that procedyth out of the mouth of god. The holy Gospels are the words that procedith out of his mouth.  
¶ And if the people had been so long kept from bodily sustenance as they have been from their ghostly food.  
I think there would have been but a slender company remaining at this time to inhabit this land. And yet it is a strange reckoning to here the unwise sayings of many of the people, say they not, why should we not live as our fathers hath done before us, they believed this, and they believed that. And we think there were as good men in those days as there be now. And why should we not do as they did. This is their opinions, whereunto me think I could make them a reasonable answer (if reason would suffice to satisfy them.) This is true that the word of god was kept from our fathers, & they were made to believe that if they should exercise themselves therein it would make them heretics. And in stead thereof they were fed with the bishop of Rome's constitutions, so that in continuance the lively faith that was due unto the word of god was changed and given unto deed Ceremonies. I pray you take me not now at the first, that by this saying I intend to disallow all good Ceremonies. Do not as the saying is of the nun, when she had red (Omnia probate) because it served her intent red no ferther, where the next words following were (quod bonum est tenete.) When ye have seen my work thoroughly ye shall perceive what my conscience doth allow and disallow. But to return to my matter. I said it was given unto Ceremonies that which appertained unto the word of god. And the word of god was kept from our fathers, which is now declared unto us, they could not here it for it was not taught unto them, they could not see it for it was kept from them. Wherefore seeing we here that which they herd not, see that they saw not, & know that they knew not, marvel not though we do the things which they did not, there were much more folly to be imputed unto us for following of their ways. Then unto one that would take on him to ride a far journey by night which knew never a foot of his way. And were also certain that no man would tell him the straight way. The light is given unto us, what madness were it to walk then in darkness. The ready way that we ought to walk in is manifested unto us. Is it not then of a froward mind that many do refuse it. Perchance there be divers that stand in doubt whether the ways that their Fathers walked were perfit, either else the wa●es that men are now taught to walk in. To them that be of that mind I say, if there remain any writings what faith your Fathers were of. And what ways they walked then compare them to the scripture and will of God, And if they agree therewithal, doubt ye not but they be good, and if not then think not the contrary but they be evil. For it is the true twytche stone to try out the good from the bad. And truly if ye will follow them whose ways and doctrines agreed not with the scripture of God/ because they had it not/ nor could not be suffered to have it. And ye have it daily preached unto you, and may read it and here it in your mother tongue if you list, I can not le the contrary, but where as they offended of ygnorancy, your offence is of obstinacy. And ye may be counted madder than they which will willingly run into the fire and burn themselves. ¶ For when the book of the law of God, was found in the Temple, which had not been seen long time before and brought to josyas the king, 
●ii. Reg xxii.  he wept and rend his clothes fearing least the wrath of god should come upon him & his people, because their fathers had not hearkened unto the words of that book, to do all that was written unto them therein. He mourned for his fathers iniquities & said not as men say now adays. Why should we not live as our Fathers have lived, or why should we not do as our fathers have done before us, for if our fathers had seen the days that we see, many of them would have rejoiced thereof moche more than we do. And I think not the contrary but they did also covet & desire with all their hearts & were full sorry that they could not see it. Wherefore I mistrust no more the mercy of God to be upon them, than it was upon divers holy men that were in this world before Chryst came to suffer his passion, which faithfully believed in his coming to redeem the world for sin, 
Luce. x●  and many coveted to see the days of the lord, which saw it not (but in faith) simeon desired desired it and obtained his desire. And when he had seen Christ, being but a child and he an old man, 
Luc●. ●●  his saying was (Nunc dimittis servum tuum domine. etc.) Now lord suffer thou thy servant to depart in peace, for mine eyes have seen thy saviour wherefore all ye in whom there is any spark of faith to be redeemed by the merits of Christ. By the which the holy fathers that were here before Christ came, and have been sins that time, & ever shall be unto the worlds end are saved. I exhort and desire to receive this holy doctrine that is now offered unto you. And not obstinately to refuse it. For there is moche more to be required at your hands then at your fathers, which had not that light opened and lighted unto them that you have. And as I hope to be saved myself, so do I covet the salvation of your souls. Wherefore I instantly desire you to have a perfit faith in jesus christ. so that the works thereof may testify your faith to be good, even as good fruit doth testify the tree to be good. But beware that in no condition ye attribute any salvation to be due unto your deeds but unto faith only. For when ye have done all that ever ye can do, yet say ye be unprofitable servants. And yet if ye do not good works your faith is but a dead faith, & no more esteemed to be good, 
Luce. vi ●●t, seven  than a tree is the bringeth forth evil fruit, for it is the good tree that causeth the fruit to be good, and not the fruit that maketh the tree good, so likewise it is faith that bringeth forth good works, & not works good faith. I had not thought to have spoken so moche of faith & works, had I not herd with mine ears notwithstanding that the scripture is in english & that it is preached unto them that many men yet can not frame their faith in the merits of Chryst to be only a sufficient salvation for them, but would patch it up with their own merits. Where as concerning that, they are greatly deceived, for good works is but a testimony that the faith is good, by the which only all our salvation cometh. And yet is there an other thing wherewith the christian congregation have been piteously deceived, beside the confidence in their own good works in trusting to the merits of saints every man as his affection lay, some unto one saint & some unto an other, & yet the saints merits were insufficient to save themselves, for all they were saved by christ as we are bound to trust for to be. And though some would object against me, that they put no confidence in the saints merits, but only in the saints merits, but only prayed the saints to pray for them. I marvel them whereof it came that men had more affection to one saint then to another, in one place then in an other. This ye can not deny me, the thing is to apparent. Though ye deny me the first which is as true as that. What is he that hath been one of these pope holy pilgrims, that can excuse himself for putting diversity not only betwixt saint and saint, but also betwixt image and image. Who thought that saint james was so good in any place as at Compostella, or saint Peter at Rome. And here within this realm did any of the holy pilgrims think our lady of Ipswytch, Worcestre, Wylsdon, or any of them all to be so bountiful as our lady of Walsyngham. No our lady of Penryce in Wales was not like unto her. was not this a goodly honour given to our Lady & to the saints, to think them to be more holy in one place then in an other, or that any holiness, grace or virtue at all should persist in a painted stock or stone cloak the matter who that list. And ye that think to be wise with the best that can make for your excuse. An hundred thousand poor people within this realm yet living have been and be deceived with such affectionate and peevish holiness. And I am sure that god suffered as well for them as for those that were their furred hoods, and believe verily that they have been ceduced thereunto by such as now wink at the matter, which were not ashamed to belly the saints and to mock the people with their feigned miracles. I think there can be no greater dishonour done unto the saints then with such vice and unthryftynesse, as in divers places followed of the invented worshipping of them. There is a custom used specially in the west part of England to have watches kept at churches & chapels upon the saints evens. And if eating, drinking kissing, piping, singing, & dancing be a meet thing to honour the saint & to be used in the temple, then is the saint as well honoured & the church as well used as can be thought or devised. They have a term theris called boustening, which is to make the blind to see, the dumb to speak, the deaf to here, the halt & lame to go. True it is that they which never saw nor had herring nor felt any thing at all have obtained this grace there (but not immediately) for it was ever xl weeks aft. Before the benefit of this boustening took his perfection ye know what I mean. if I should recite the abominations (which I ashame to put in writing or remembrance) it would contain a large volume of itself. 
mat. xxi Re. viii Esa. v. jer. seven  Christ drove out the buyers & sellers of the temple saying my house is a house of prayer, which ye have made a den of thieves, upon this the church hath been converted to a very good use, for under a pntence of prayer appearing to follow the will of christ the priests have permitted his house to be changed from a den of thieves to a den of rybaldes & harlots. And though they would say that no act of sin was committed in the church, yet true it is that the occasion of sin arose oft-times only of their meeting there, & the bargains of vice was often made & appointed there, & the thing which elsewhere could not be brought to pass at their coming to such holy places took effect there as it often appeared before the year came about. O merciful god that the pictures of his saints should not only be set up to cause his people to commit idolatry, but for the covetousness of their offering pence suffered to be a cloak of vice, sin & ribaudry, but what marvel is it that they have so abused the pictures of his saints which fear not to abuse the picture of himself & his precious blood so belying it that it may cause any christian heart to lament & weep to think thereon, & though the thing have been written and preached of all ready, yet can it not be to often put in remembrance to cause both the doers and permytters thereof to repent and be ashamed of their folly, if there be any grace in them. I omit many things to write of because that all men can not yet abide to here the truth. But I trust the time is come that the truth shall declare itself as concerning the saints, I would men should judge none otherwise of me, but that I love them as well and better than they which lick & kiss their images. For I would that all honour that is due unto them should be given them. But in no condition that any thing which doth appertain unto Chryst should be taken from him. For it doth appear by the great pains that ye have taken to seek these holy places, wearying of your bodies, spending of your substance, & many leaving their children and household at home in penury, and by kneeling, kissing & praying before the images, that ye have a certain faith & confidence in them wherein ye rob god of his due honour and glory, but there be a sort of crafty school masters which have taught you to say, when any such things is imputed unto you that it is all for god's sake that ye do it, & that ye do it for to please god withal. Alas that ye will still be so deceived to suppose that ye please him, with that thing which highly doth displease him. Why will ye not look in his testament, or hearken unto his preachers that ye may know what his godly will is, 
rom. iii. Ephe. v tess. iiii.  & what ye should do to please him. And if ye think ye are not bound to know his will, but to follow your own wills, & fantastical appetites, & the wills of them which sought not the glory of God, but their own filthy lucre & advantage. Then doth the law of god nothing at all aperteyne unto you. It is to be thought that ye have a certain zeal unto Christ, but it is not according to truth. Wherefore beware that zeal will deceive you, for as it shall be no good plea for a man that hath committed felony, murder, or otherwise transgressed the kings laws, to say that he knew them not. No more it shall be for you that offend the laws and will of God to make such a like answer, specially to them which may know it if they list. There be certain persons which say it is better not to know the laws of God then to know them and follow them not. In deed to some men I think it is better but not unto all men. It is better to our Fathers which could not be suffered to know it, then unto such as at the time attained the knowledge thereof and followed it not. 
Luce. xii  For Christ saith to whom moche is given, there is moche to be required of him. But now at this time, the gospel & will of god is offered unto all men. It is preached & taught unto them, who so ever do refuse to receive and here it. There is as much or more to be laid unto his charge, them unto them which knoweth it and followeth it not, there is no excuse to be made in this matter. why do they refuse it but because they would not follow it. And there be some that have an other reason. Behold say they these new gospelers how unthryftely many of them live, who are more covetous than they be, where reigneth envy, rancour, & malice more than in their hearts. They speak of love, concord and charity, yet no men show less charity, nor less love than they do, they be proud, they be lecherus, & all in vices as evil or worse than they which have not the gospel. Truly I say every man is bound to know it & follow the same to the utterest of his power, and they that be such as ye have heard reported of, reckon them to be slanderers of the word of god in their deeds as other men are in words, that speak evil of it. 
Luce. xii jac. iiii  And their knowledge shallbe evil unto them. For the servant that knew his lords will, and did it not, shallbe beaten with many stripes. Let not the naughty conversation of the evil, pluck back your hearts from the knowledge of god's word, for it is not the scripture that maketh them evil. 
Psal. xxxvi.  But it biddeth them to abstain from evil and do good, and such as be evil knowing gods word, without fail would be wars if they knew it not. But through their naughty living they cause the word of god to be evil spoken of, so that they offend not only themselves, but are an occasion to other men to offend also, therefore the more sin is in them. Beware how ye speak evil of the word of god, for it is a sin greater than all your good works can satisfy again for it. Think not, nor say not, because such men, and such men be nothing the better for the Gospel. Therefore I will not meddle with it. What canst thou tell what god would work in thy heart if thou didst read it, the thing is so good of itself, that thou art far from grace to think it would work any evil in the. Doyst thou think because thou seest some lewd persons that know it & abuse their knowledge that thou shouldest do like wise. O foolish man that so dost mistrust the mercy and goodness of God towards thee, His goodness and mercy is laid forth for all men and though every man have not grace to attain unto it. yet divers men which have it not at one time may have it at an other. And so they whom thou sayst to be evil and know the scripture yet beware despise not nor refuse not the scripture therefore for it may work in their hearts at some other time when it shall please god, to whom thou mayst appoint no tyme. There is yet an other opinion of them, saying they will hear no preaching, because the preachers agree no better. Truly it is an unwise reason, and in my mind but a feigned excuse, for if all the clergy of England agreed in one and preached one true way and doctrine yet many, I suppose would be no more diligent in hearing but as slow to come to the sermons as they be now, for thanks be to god the thing is merely well brought to pass, there are very few sermons made (specially in the city and about the city of London) which is in the heart of the realm, that the one is repugnant unto the other. Perchance there be some curs that would fain bark were it not that they more feared the temporal scourge then the sword and punishment of God. And what be these that say they will hear no preaching, but even they which also will not read the scripture neither hear it red unto them, wherefore they are to be reproved of froward and obstinate ygnorancy. Who is so blind as they that will not see. And who are more deffer than they that will not here. For truly of this efficacy is the word of god that who soever will come to read it, or to the preaching thereof, with a pure true and unfeigned mind, willing to learn, and not to be a brabbler, and a busy dysputer thereof. He shall not all only receive great comfort and consolation therein. But also the very fruit and knowledge to deserve the true preacher of god, from him that falsely perverteth the scriptures to maintain there with his own wicked intent and purpose. Now seeing that the word of god is so excellent a thing that no condign praise may be given thereunto. Woe may they be that are slanderers thereof. 
zacha.  Wherefore return with a contrite mind unto god that he may turn unto you, trust unto his promise and he will not deceive you. And say not with yourselves, I am old, I have lived this many years after this fort, It is to late for me to change now. Remember the parable of certain men that were hired to work in the householders vineyard, 
M●●  some came in the morning, some at noon, and some in the evening, and they that came last had like reward with them that came first, & they which came first, and at none, grudged at them that came last, because they had like reward with them. Then said the lord of the vineyard, why grudge ye, have I not given you your promise, why should I not give to every man as it pleaseth me. So men are called to repentance, some in youth some in middle age, and some in old age. And the lord may reward him as well that came last as he that came first, and no man may say unto him why do you so. So it appeareth that heaven is not due unto men's good works and deeds, but it is given of the fire liberty and goodness of God unto all them that trusteth in his promise, having a perfit faith in jesus Christ. And how that faith may be known, I have written you before. And if ye marvel why the priests in time passed told you not this tale, and what the cause was that they forbade you the scripture. Truly they knew well that their living did not accord therewithal, and that it was the thing that would manifest their pride, their covetousness, and all their sinful living. Wherefore they bare men in hand that it was to high matters for them to meddle with, but that they must receive it of them. And how truly they gave it unto the people. He that hath ears to here let him hear, and he that hath eyes to see let him see. 
Luc. x.  Behold for the kingdom of god is come nigh unto you, which ye desire daylt in your Pater noster, when ye say (adveniat regnum tuum) the Gospel is preached and laid before you, that ye may therein seek out what his will is, 
Luce. xi Mat. seven  he bids you seek and ye shall find, knock and it shall be opened unto you, where will ye seek but in his holy testament. Will ye seek it in the bishops of rooms decretals and in Legenda aurea as your fathers did, truly ye may knock then until your heads ache and seek until your eyes be blind, and yet not find the way to the kingdom of god, ye shall as soon find it in bevis of Hampton, & Guy of warwycke as among the holy books that ye & your fathers in time past have been permitted to look on, but should I say that all our fathers are loss which were not taught nor could not be suffered to know the perfit way god forbid, for when christ said to his disciples. 
Math. nineteen. mar. x.  It is as hard for a Camel to go through the eye of a needle as for a rich man to enter into the kingdom of heaven they answered Lord who then shall be saved? He said that which is impossible unto men is possible enough unto god now saying the nothing is impossible unto God. 
Luce. xiii.  I doubt not but many of our fathers which walked not the straight path unto christ, because they could not be suffered to know it (yet having a zeal & loving mind unto him obtained his mercy But unto us which have the open way declared frowardly to refuse it there is non excuse will serve.  
¶ And now to return again to a part of my purpose, I earnestly exhort all you which are not alonely my native country men, but also redeemed with the same precious blood that I am, 
Rom. v. ●●●. ix. i Pet. i i joh. i.  that ye will put away your confidence in pilgrimages unto deed saints and images. And to think as the truth is, that it was but a thing invented to rob from you your temporal substance, which the insatiable belly beasts did so moche covet and desire, that they nothing regarded, what became of the precious soul of man, which gold nor silver, man nor woman, saint nor angel could redeem, but only jesus Christ, the immaculate lamb, which was revelated unto saint Iohn, 
Apo. v.  that was found worthy to open the book with the vii seals and none but he nor to look thereon, in heaven in earth nor under the earth. Think ye if any thing could have redeemed man's soul, but only the son of God, that he should have been sent in to this world to suffer hungres, cold, anguish, pain and cruel death, no surely. Why are ye not then ashamed to seek unto any other but unto him. Why run you ●o this image & that image, and put difference among them and their holy places as though one were better than an other, where there is never a good as ye do use them. And to think that ye please god and honour him in seeking of such places. I say plainly you displease him, for ye do contrary to his commandment, wherein ye dishonour him as much as may be. The works that ought to be done pleasing and acceptable in the sight of god are contained in the holy scriptures, 
Deu. v  by the which ye are plainly prohibited both to make any image, & to worship them. And what greater worship can ye do unto them than to kneel unto them kiss them, set up candles before them, & offer your money unto them. I think I mought also say (and lie not) pray unto them. For whereof should this inanne and vain speech arise with out a certain trust in them. When the people would say, our ulessyd lady of Walsynghan help me, the holy road of North door, and the cross of Chaldon be my comfort, the true remembrance of the cross of christ wherein they ought only to seek their consolation, joy & tonforte, was forgotten or at lest abused unto a great number of crosses & roads within this realm. For the which (as reason is) myny are pulled down, but there remain some yet, for all things can not be done at one tyme. I knew a holy road standing in England in a house of freres the which have made the people to believe & think that the hear of his heed & beard did grow. What christian her can suffer this injury & mocking of the people with the picture of christ to be unrebuked written & spoken against. One of the freres reported to a friend of mine, that if it were not for that road, they wist not how to live, were not they worthy to have a good living that piked it out with the picture of christ so execrably used. were not thou prayers of thes holy men suppose you of great effect before god. were not these perfit religious men, & all things well bestowed that was given to them. judge ye that have any reason or judgement, for in my conceit ye can not displease god more than with that maintenance of such idle & abominable beggars, & I think there can be no greater dishonour done unto god than the honouring of his picture so abused, & it is certain that ye committed idolatry with kneeling, praying & offering to it, & seeing ye commit idolatry in the veneration of his own picture. It is undoubted plain idolatry to worship or pray to any pictures or images of saints, which in their life time refused all honour refarring it unto God, whom they sought out in the scriptures and preached, taught & exhorted all men unto him they sent them unto no stocks nor stones to offer nor to worship them. Nor they required no worship to be given to themselves, nor said not we shall save you, but sent men unto Christ, and said follow us unto Chryst. Did not saint Paul reprove the people because they contended among themselves saying I hold of Paul, 
1. Cor. i.  I hold of Appolo. And at an other time when they would have done sacrifice unto him & Barnabas. 
Act. xiiii  Did not they rend their clothes, saying why do ye this, we are mortal men as ye be & preach unto you the gospel, that ye should turn from these vain things unto the living god. They would that all honour should be given to god, & not to themselves, & yet if saints ought to be honoured for their virtuous & holy life. And for converting of the people unto the true faith of Christ. I am sure that saint Paul deserved it as well as any of them all. Thomas of Cauntorbury (which byed for many proper points, if all things were truly perspected and looked upon) deserved not to have like honour unto him, which I am sure is to be numbered among them that said. (Non nobis dne non nobis, 
Psal. Cxiii.  sed nomini tuo da gloriam) Not unto us lord, not unto us, but unto thy name give the glory. Now seeing that the saints do refuse such honour, which cometh of a superstitious holiness, & that their honour & glory persisteth only in the true honouring of god, me think there is more folly in the people (which after such a sort will honour them) them there is to be imputed unto those which seek to serve such masters that will none of their service, but utterly refuse it. Consider who it is which above all things ought to be honoured & served, it is he that will refuse none which faithfully will come unto him, it is he that is of power to keep all men, & giveth food to all living creatures, it is he that helpeth all them which call upon him, purposing to observe his commandments me think this master is meet to be served, but let no man think himself meet to do him service, which when he saith or heareth what his masters will & pleasure is to be done, will do a thing contrary to the same, as though he were wiser than his master. I grant there be few or none of his servants that have not offended him, unless they were preserved by his grace. But he is such a master the will not cast of his servant for every trifle & slender fault, no though he have highly trespassed against him & transgressed his commandments so he do not utterly refuse him. But when he remembres his folly, & returns with a contrite mind, knowledging his offence, & requy●yng pardon, he is always ready to forgive & to receive him again, 
Luc. xv  even as the father was that received his son, which had been in a strange country, & consumed the portion of his substance which his father gave him, when he came home naked he clothed him & feasted him with a fatted calf, saying to his friends, let us be merry. Behold my son which was lost & is found again. So ye ytpretende to be the people of god, remember in your minds how ye have bestowed the portion of your substance, I mean not only of your temporal substance, but of the true & profit faith that you promised at your baptism to bear unto jesus christ as concerning your transsytorye goods, you can not deny but ye have bestowed it on deed Images, where his will is, ye should relive there with his own quick and living Image. 
Luce. xxv.  The poor people which be sick, lame and blind, and the impotent and aged which can not labour and such as be in prison. ye have not followed his pleasure, but done contrary unto it. Wherefore truly ye are not meet servants for him, whiles ye repent your folly and foolish ignorance, if ye allege that your ghostly fathers taught you this to do. I say unto you that they be your ghostly dystroyers, that so counseled you to commit idolatry, which for the maintenance of their naughty sinful life, shut you out of the kingdom of god, 
Mat. xxiii.  and would not suffer you to come thereunto, neither they themselves would enter into it. The kingdom of god is taken in some places for his lively word, 
Luce. x.  his gospel, his glad tidings which he brought to save the world withal, through faith in his passion. For true it is that ye have been commanded not to read nor meddle therewithal, and they have been reputed and suffered as heretics which have presumed to do contrary to that commandment. But now I pray you return home again as the prodigal son did unto his father. 
Luc. xv  Behold what a feast is prepared for you, covet no longer to be fed with the dregs of their traditions, which may be resymbled unto the cods that he would fain have eaten of, among the swine. Now do as he did return home again, the table is laid, the gospel of Chryst is opened unto you, come and ye shall here the comfortable words of christ. what joy there is in heaven for a sinner that cometh to repentance. 
Luc x●  Consydre within yourselves whether ye have not been lost in sin or not, when the faith which ye ought to have in Christ only & to be saved by the merits of his passion was divided and attributed part unto one saint & part unto an other as it appeareth by seeking unto the Images. Peradventure ye will say we believed in god, and we sought the image for god's sake. Whether ye pleased god therewith or not ye shall here what he said unto Moses, 
Deu. v. Exo. xx.  and to the children of Israel. I am the Lord thy god, which hath brought the out of the land of Egypte out of the house of bondage. 
Deu. viii.  Thou shalt have none other gods in my sight, thou shalt make that no graven image of any manner of likeness of the things that are above in heaven and beneath upon the earth, nor in the water under the earth. Thou shalt not honour them nor serve them, for I that lord thy god am a jealous god visiting the sin of the fathers upon the children to the third and fourth generation of them that hate me, 
Deu. xxxiiii.  and show mercy upon many thousands of them that love me and keep my commandments. I steadfastly believe that this commandment did not alone pertain unto the children of Israel, but unto all men, and is to be observed of all those which to the worlds end believeth jesus Chryst the son of god to be the saviour of the world. Now ye that have made these images honoured and worshipped them consider with yourselves whether ye have not committed the thing which the children of Israel were commanded by the mouth of god not to do. For I am sure they are like to some thing that is in heaven above in the earth beneath or in the water under the earth. O lord that ye have turned you from the living god unto deed images which have eyes & see not, ears & here not, noses and smell not, hands and feel not, feyt and go not, mouths and speak not, they are like unto them whom the prophet jeremy admonished the people of jerusalem of, 
Bar. vi  when they were led captive into babylon, whether it be good or evil that any man do unto them. They are not able to recompense it, 
Eccle. v  though a man make a vow unto them and keep it not they will not require it. They can not deliver a man from death, neither are they able to defend the weak from the mighty, they can not restore a blind man to his sight, nor help any man at his need, they can not show no mercy to the widow nor do good to the fatherless, 
Cap. xiiii  They must be borne upon men's shoulders, as those that have no feet, whereby they declare unto men that they be nothing worth. confounded be they that worship them for if they fall to the ground, they they can not rise up again of themselves, when they be set up in the temple their eyes be full of dust through the feet of them that come in, their faces wax black through the smoke that is in the temple. The owls, the swallows and birds i'll upon them, and the cats run over their heads. They can not defend themselves from the robbers and thieves, the very wicked are stronger than they, they strepe them out of their apparel that they be clothed withal, they take their gold and silver from them and get them away. yet can they not help themselves, they can give no sentence of a matter nother defend the loud from wrong, to be short they can not do so much as a crow that flieth betwixt heaven and earth. He concludeth saying blessed is the godly man that hath no image and worshippeth none, 
Bar vi.  for he shalde far from reprove. Many things have I omitted to write of, contained in this epistle to the intent, that the minds of those which think I have not written truly. And the conscience of them which have been and be yet cumbered with the execrable zeal to venerate and worship them may be moved to read the same. Whom I instantly desire also to peruse the xiii. xiiii and xu Chapters of Sapience, called the book of wisdom. And to resort unto such psalms & places of scripture, as the quotations in the margin thereof shall induse you unto, and I doubt not but your conscience shallbe quieted and satisfied in that matter, unless it be such that obstinately will repugn against the sryptures & will of god. Which I count unworthy to be called christians it shall also testify unto you, how shamefully ye have been mocked withal & deceived, & what hath been done with the offering money and other things offered unto our Images. Think you it may not be verified, as jeremy wrote unto them that the priests did adorn & trim their harlots, & their children with al. I suppose verily there was but a small portion thereof given unto the sick and poor people. A lord that thy people should so be berdyd, that their offering unto dee Images should be amayntenaunce unto quick and detestable harlots. This is the goodness that cometh of your pope holiness. This is the profit that commythe of your pain and pope holy pilgrimage, whoredom & adultery is maintained through your idolatry. I think there is no faithful christen heart to whom god hath given a mouth to speak other a hand to write the can suffer this in jury against his lord god & his people to be unrebuked. Wherefore say not that I rail. For I suppose it is my part and all christian men's parts not only to speak and write against it, but heartily to pray god to put in the ruler's minds to reform and rout up the occasion of such mischief. The lord god be praised, the thing is already graciously begun, which I hope shall have like success & ending. Wherefore look up ye that have professed to be Christ. Let bales prophets no longer deceive you. I mean these wicked school masters which through covetousness made you to believe that your pilgrimage going and offering unto Images was pleasing and acceptable unto god. Where in very deed it was plain idolatry and a mere madness, to speak unto it that hath no soul, and to make 
Sapien xiiii.  petition unto it for health or life that is deed to pray unto it for help that is not able to help itself and for a good journye to him that can not go. And when a man is on the raging see or purposeth to sail over it to call for help unto a stock that is far weaker than the tree that beareth him. 
Sapien xiiii.  
gene. vi.  God caused an ark to be made and therefore do men commy. their lives to a small piece of wood and are saved. 
Deu. iiii Deu. v.  But god commanded as ye have read before and as ye shall read following that Images should not be made. What marvel is it then that the people often perish, which put more confidence in the thing that the lord hath forbidden, then in the work which the Lord devised and caused to be made. ye I may say (and lie not (then in the lord himself, as it often aperythe when through the mercy and only goodness of god divers have escaped the dangers perryles, and raging tempest of the see. Go bare footed, bore legged, and in their shirts with candles and tapers to sundry Images, which me think is a pitiful sight amongs christian people having one god, the lord and creator of all things, whom all creatures ought to honour and obey, put their trust and confidence in, seek their health and comfort at, 
Deu. vi. Bar. v.  and that only aught to be served and worshipped. It is not much to be marveled at, and if there be many yet that mumur at the putting down of idolatry, specially in them that are not learned in god's word. For it is hard suddenly to root out superstitious holiness from the unlearned people's minds, & many of the priests are very loath to lose their offering pence. For divers things can not be so well maintained now as they were before. It was no little sums of money that came yearly to the priests hands for offerings in England. To my judgement if it had been equally divided it would have sufficed to have found all the poor and needy beggars within this realm. But if I were a beggar myself, truly, I would be very loath to be found and kept with that money offered unto Idols. I had rather beg my breed in froffe and snow, then to be kept in a warm hospital with it. peraventure it will be objected unto me that our images ought not to be called idols. And that the scripture meaneth it not of them, but of such as were in the old time amongs the gentiles and heathen people what and if I name them not Idols as theirs were called, but affirm them to be Images and pictures of saints. Which is the best name that can be given them. yet if ye kneel and pray unto them. I say plainly that you commit idolatry, choose whether ye will call them Idols or not For what soever it be the robbeth christ from his due honour & glory I count it to be an idol though it be an image of the best saint that is in heaven. Saint Paul saith that no fornicator, 
●. Cor. v. Ephe. vi  or unclean person, or covetous person (which is a worshipper of idols) hath inheritance in the kingdom of Christ. And in an other place he saith how agreeth the temple of god with idols, ye are the temple of the living god, 
two. cor. vi  as saith god. These are the admonitions of saint Paul written in his epistles, also in divers other places, construct than as ye list & choose whether ye will apply them to old idols either to new images. And if there were no images in saint Paul's time, then must ye needs grant me that they were made sins And then I pray you what place have you in scripture, that will stand with you for the veneration and setting up of them. Remember this saying of Moses unto the children of Israel, 
deu. iiii.  keep well your souls for ye saw no manner of image in the day when the lord spoke unto you out of the fire upon mount Horeb, that ye dystroy not yourselves, and make you any image that is like a man or woman or beast upon the earth, 
Deu. v.  or feathered foul under the heaven, or worm upon the ground, or fish in the water under the earth. etc. Now truly this commandment doth nothing aperteyn unto you, unless ye take the god of Abraham, Isaac, jacob, Moses, the prophets, and of the children of Israel to be your god if you say and believe that he is your god, then do his precepts belong unto you, and not to you only but unto all that believe in him, 
rom. iii.  for he is not a god unto the jews only, but to the gentiles also.  
¶ O what pity was it, when that poison was first shed in to the church of Chryst, when that papistical honour was usurped of the bishop of Rome to be above Emperors, kings and princes. And when he fell from poverty unto pride, falsely perverting the scriptures saying that he mought bind and lose at his pleasure. For then the idolatry which Peter, Paul, and all the apostles had wiped away with preaching of the word of God, began to renew again, 
〈◊〉. xvi  Peter's keys were changed, he began to play check mate with his master, and set up laws and constitutions of his own making. He granted large indulgences for visiting saint Peter's see at Rome, and then other perceiving the profit thereof obtained pardons, for visiting of syndry and divers other places. Then up rose, idols, what images I should say and Christ was divided. For where as the people held holy of him, 
i Cor. i.  than began they to hold some of one saint and some of an other, and so have continued many years. But call to your remembrance in whose name ye were baptized. Were ye baptized in Peter's name, Paul's name or johnns' name, if ye were, hold of them. If ye were christened in Christ's name, then hold of Chryst and take him for your saviour, and his scripture to witness for your mediator. 
i. timo. two Heb. ix. Gyl iii●  Wherefore attribute and give not unto his saints, that which only is due to himself. For if ye do as I have written so write I again, their images so abused are but idols, and your kneeling and praying before them is idolatry. But I doubt not though christ have suffered long this injury unto himself, and his holy gospel to be trodden under foot, 
two cor. vi.  that now the acceptable time is come, so that his word shall flourish again in spite of all the enemies thereof, & that they shall not be able to abide the trial of the great wrong that they have done unto the people of god in keeping away of the sweet fruit that they should have had in his scripture and to feed them with rotten apples & four crabs of their own trees. A straw for your false feigned persuasions and lies that have taught the people to say, we honour not the image but the saint whom the image doth represent. Why then do ye esteem the image of our lady not in all places to be like, and divers images of one saint to be like good. I mought more truly say, to be like evil. For as ye have abused them, there was never a good, And to be more plain I can not see how ye can make them good, they that make them are like unto them, and so are all such as put their trust in them. 
Psalm C.xiiii. ●a●ie●● xiiii.   
Happy or blessed is the tree where through righteousness cometh, but cursed is the image that is made with hands. For though it be not called god, yet is it a stolen to rob men's hearts from God, and the honour which alone doth pertain unto God. O crafty catchpoles that so have invented a name unto them to be lay men's books, which God hath prohibited to be made, and to keep from his people the book of his law and his holy testament, the books of the prophets and apostles, and all the books of the holy fathers agreeing in one. (as I began this work.) To instruct men the pertyt and true way unto him, which said come unto me all ye that labour and are laden and I shall refresh you, 
math. ●  which he commanded to be preached and taught to his people, but be it now that I grant you a lay that they were books to instruct the lay people. 
mar xvi Math. xxviii  I am sure their instruction extended no farther but to put men in remembrance of them whom they do represent. What knowledge have you by their deed and dumb pycturs of their virtuous living. Suppose you they were so apparelled in purple & gold and so set with owchies, beads, rings, money, and other jewels as their Images be, no truly they regarded no such peltrye. Their affections were moved to other more noble & pcyousser things, for the picture of him that ye now garnish with gold, by his life time was covered with a garment made of Camels hear, 
Mat. iii iiii. Re. i  and it is to be supposed (that as Chryst reproved them which builded and 
Lu●●. xi. Mat. xxiii  garnished the sepulchres of deed Prophets whom their fathers had slain) that ye likewise which garnish, gyld and spare for no cost now upon deed Images. Would scarcely bestow one penny upon the very saints, if they were living. For truly their doctrine was the thing which ye can not abide to hear. Even the Gospel of christ, that is now preached and taught unto you. I will not say that ye would kill them which have suffered already for Chryst and his doctrine. Whom ye account now to be saints, but if they were living, without fail ye would repute and call them arrant heretics. And then I think it should be a slender charity that ye would bystowe upon them. But whereof happenyth this blindness amongs you, but that in stead of the true books contained in scripture both of god and his saints that preached taught & followed him. ye have set up unto you a blind book, a doom Idol and a deed Image, which can instruct you to no goodness, nor induce you to no virtue. Perchance there hangs some old written table by it, containing there in an abominable lie, and a false feigned miracle or twain. But note one thing I pray you, that where so ever such tables be, the box to receive offering money is not or was not far of, and if that the box and offerings be taken away, and none permitted to be any more there, they that made and caused to be made your blind books, and dying tables, would be more glad to pull them down than yourselves, ye they would not pass if there were not one within christendom. But I marvel that they trusted not the image with the offering money, what need they to make so strong boxies of iron or war did with plates of iron to keep it. Me think if the money had been laid but even before the image, there could no man have taken it a way but that his hand should have cleaved to the altar or to the place where the money lay, if they were so holy as they made them, but men may perceive they had but small confidence in them themselves. yet taught they the people to seek health at their hands which can do no good, nor say none evil. For every sundry disease there was an image invented and set up. One for heed atche, an other for tooth atche. One for choking, an other for burning. One for the palsay, an other for the plague. It were to long a work to rehearse them all. But yet me think it was great pity that saint Vncombre in Paul'S was pulled down, for she was a great comfort and helper unto all good wives which were troubled with shrewd husbands. But I marvel for what purpose they offered oats unto her me think that offering was more meet to be given unto saint Loy. For in some parts of England the horse cutters have .v. pence for cutting of every horse a groat to themself & a penny for saint Loye. It is to be thought he was some horse keeper or horse corser, wherefore oats were more meet to feed his horses withal then to be offered to saint uncumbre it is no meat convenient for a woman to feed of. I pray you good women be not disposed with me for my plain writing. And if any of you be troubled with an evil husband, the best counsel that I can give you is to show yourself so kind, loving, and meek unto him, that he may be ashamed (unless he be passed all shame) But to be good and gentle unto you. It doth not belong unto my matter to treat betwixt men and their wives. And also for lack of experience because I was never married) It mought chance where as I purpose to please one that I should displease ii Wherefore I will resort to my purpose. desiring both men and women to think as the truth is, that any thing which is written in this little volume concerning saints that it is not written in their dispraise, neither yet in the dispraises of such persons which have been blinded (through false hypocrites) with superstitious holiness. Now knowledging in their hearts their folly and blindness, receiving the truth that is declared unto them. For there were very few which have not wandered in darkness. But to them in whom gods holy doctrine can take no place whose stomachs are so full stuffed up with sin & abominable Idolatry that their ears can not here neither their eyes behold the word of god. But obstinately refuse it, repugn against it, & speak evil of it, calling it new doctrine) I can not see but they are to be dispraised and lamented as people frowardly refusing the grace of the holy ghost offered unto them, but ye that are the people of god and have received the light of his gospel, remember that ye have been deceived. Let it never fall from your minds that ye have walked in darkness, 
Iohn. two  & now that the light is come which hath been long kept from you. Work while ye have light some have lost their lives for sotting forth of it. And many have adventured their lives (scaping very narrowly) before they could bring it to pass. Be ye busy therefore in the lords harvest, 
Luce. x.  the harvest is great and the labourers are few, for there be many idle belly beasts that covyt to have the night come again, which list not to labour but sleep in sin as they and other have done before, but because I have yet made no full and perfit answer to them which have cedused the people from the true honouring of God unto images (for their filthy lucre) saying and teaching them to say. We went not in pilgrimage unto the image nor we prayed not unto the image, but we went for the saints sake whom the image doth represent, & we prayed unto the saint which is in heaven. ye think that this is so strong a reason that no man can avoid it. But sure there is nothing that can be cloaked against the word of God which will not be espied, and is easy enough to be avoided. I pray you answer me first for what purpose ye prayed unto the saint, the saint can not save you. ye are not of god unless ye believe to be saved by the merits and passion of christ only. The best of all the saints could not save himself by his own merits, no if any of them were less sinners then you are, it was by grace given them of god and not of their own powers. And I am sure they are no saints unless they do attribute the gift to come of god only, ye will say because they are in such favour with god, therefore will we pray unto them that they may be mediators unto god for us. Now here appeareth a lack of knowledge of you in the scripture. And if ye know it a lack of sure faith and trust to believe it. 
Timo. two  For saint Paul sayeth there is one god and one mediator betwixt god and man, which is the man Christ jesus. What mistrust have you in him, think ye that he is not a sufficient mediator for us al. He hath made us a promise that whatsoever we axe of the father in his name it shall be given us. 
Ioh xv.  All the saints that be in heaven never made us such a promise for it is out of their powers to perform it, they they themselves stack to that promise. they had never come in heaven else. I never red of any of the saints when they were here living that made any prayers to the saints which were deed before them, but always unto god, is god of less power or goodness than he was in old tyme. It is even the same god, it is he that brought the children of Israel out of bondage from the cruel Pharaoh king of Egypte through the great see, 
Ex. iiii. josu. two. Iudi ●. Psalm. lxxvii. Goe x●ii. i Cor. x.  which he divided like a wall on every side, so that they walked through as on the dry land, it is he that gave them water out of the hard stone it is he that fed them with Manna in wilderness, 
Exo. xx.  it is he that brought them unto the fruitful and goodly land that he promised them, 
Deu. vi. joshua. xxiiii.  it is the same God that performed all his promises to all those that faythfullyetrusted in him, & observed his commandments. And if ye think his power be as good now as it was then and ever hath been, why seek ye not to him, why seek ye for health at other men's hands. What can the saints do more for you now, than they could do for them which in time passed put the irtrust holli in God. Perchance ye think yourselves unworthy because of your sin to pray unto god, and therefore ye will desire the saints to pray for you. And if ye be of that mind it doth apere ye have a dystruste in the promise and mercy of god. If ye turn unto me saith Chryst I will turn unto you. 
Zacha. i. jer. xxx● Psalm. xxiiii.  The prophet saith what soever he be that feareth the Lord he shall show him the way that he hath chosen. 
Ps. xxvi  delight thou in the lord & he shall give the thy hearts desire. 
Pro. xvi  Solomon saith commit thy works unto the Lord and look what thou devysites it shall prosper, and if ye turn not unto the Lord, fear him & delight in him with a repentant mind for your naughty sinful life. In vain is your prayer and all your devices, for ye ought to commit your works unto the Lord, in whom only ye have not one promise, but many promises agreeing in one (contained in the scriptures) to prosper and to be hard. And to obtain your requests of god the father for Christ'S sake, 
joh. xv.  and not for any of the deed saints sakes, But yet true it is that God spared the punnyshement of sinners, and held his hand from plaguing of them often times for the just men's sakes as ye may read how Moses pacyefyed the displeasure of god against the people with his prayer. 
Exod. xxxii.  Which was made from such a faithful heart unto god. And for such a true loving mind unto his people, that he desired (rather than they should be destroyed) to be stricken out of the book of life himself. Paul wished also to be cursed from Christ for his brethren's sake. 
Rom. i●.  These prayers were of another manner effect than the prayers of our popeholy pykepurses, praying for the souls in the bitter pains of purgatory. Again ye may read the god would have spared the dystruction of the eyties which were destroyed for sin, 
Gene. xviii.  for the sakes of ten good people, if they mought have been found in them, at the request of Abraham. Remember the exortation of saint james, 
I●●●. v.  for one man to pray for an other declaring what efficacy is in the righteous man's prayer if it be fervent. By example of Helyas that was a man mortal even as we are, 
iiiii Reg xvii.  which told king Achab that it should not rain, & it rained not on the earth by the space of three years and vi months, and he prayed again, 
iiii. Reg xviii.  and the heaven gave rain, & the earth brought forth fruit. I would the people would be exercised in reading & hearing such like stories which mought put them in remembrance of the great mercy & goodness of god always showed unto them which did fear & love him, & what effect their prayers were of. Wherein they mought also take example what punishment god took upon obstinate sinners & idolaters, which though god often spared to punish them for the righteous men's sakes, & at their humble & fervent prayers yet is there to be noted in them all after what sort & manner god spared them. Solomon which had committed idolatry & displeased the lord, against whom god raised up sundry adversaries to trouble him & his kingdom. yet the lord spared him & made him a promise that he should possess still his land during his life, 
iiii. Reg xi.  for his father david's sake which had walked in the ways of the lord, but there was no promise made unto him that he should inherit the kingdom of heaven for his father's sake. I am sure he never came there but if it were for Christ'S sake only. Nother the best saint that ever died, so where ye find that god showed his mercy upon sinners for the righteous men's sakes. Consider always the diversity of the benefit given only for Christ'S sake (which is the kingdom of heaven) and that which was given at the petitions and for the love of holy men, being but a temporal reward, it is but a temporal reward for a man to have his life prolonged. Neither to enjoy lands, riches, honour, health, or such other things. 
mar. xvi Act. v.  The apostles by their life time received power of the lord to give health to them that were sick. And to cast out devils and unclean spirits. 
iiii. Be. xvii.  ye and ye shall read of holy men that by their prayers have revived the deed to life. yet all these were but temporal benefits given also of him by his saints to confirm their faith in his name that they did it (which is Christ) to whom belongeth only the remission of sins and the kingdom of god. 
Rom. v.  Now seeing it belongeth only to him to give the one, & to forgive the other they ought only to be required and desired of him. And if ye purpose to pray unto the deed saints for any thing belonging either to your bodies or souls upon the ground of this argument, saying for as much as they were holy men and women in their time, and that god spared the punishment of sinners often for their sakes, and at the fervent and humble prayers, moche rather it is to be thought that they now having received a glorified body, and be in joy with Christ shallbe herd of the lord. And the sinners spared at their request and prayers. To that I answer if ye were certain that the saints which are deed (whose bodies remain in the earth to the resurrection of all flesh) do aswell hear your voices now, as they did the voices of the people being here and speaking unto them by their life tyme. That then it were convenient ye should pray unto them to pray with you and for you to god. But for as much as I never yet could be certified by any man through scripture that they do hear our prayers, for my part I think it but a vain thing to trust in the uncertain thing, and to leave the certain, to leave Christ and pray to his saints. To all those that know the saints herethem I say it is well done, but to all them that believe it and know it not, I say it is not well done. For as much as they have not the scripture to certify them of their well doing. The unlearned multitude excepted in whom I think it is neither well nor evil done, which know nothing more than is preached & taught by their curates unto them. So they refuse not the truth (approved by scripture) when it is taught them, which I refer unto the bishops and well learned men in the scriptures wherein is contained all things necessary belonging to faith and salvation. But admit that ye were certain that the saints do hear you (which I think truly would trouble the most part of the clergy within England to approve) suppose you that they would pray either with you or for you if ye think evil in your heart, not being purged with contrition for sin, and to pray for good things with your mouth, no truly unless they do only hear the voice and know not the heart. But God which heareth the voice and knoweth the secrets of the mind, 
Ro. viii.  regardeth neither the honour which ye give him, neither the prayer of your mouth unless your hearts agree withal and if you pray for grace with your mouth, and covyt it with all your hearts, it shallbe given you if you pray forgiveness of your sins & are penitent for them in your hearts they shallbe forgiven you. Axe what soever ye will (in faith) and it shallbe granted unto you. 
joh. xv  But in whose name ye should ask, I have showed you and for his sake there is a promise made unto you that ye shall obtain it. It is not for saint francis sake that ye shall possess the celestial heritage neither yet his holy cowl that can preserve you from hell (for your sins) let the frers say as they list. It is a vain reason that I have hard divers men make, which by a similitude apply the favour of worldly princes unto the favour of the celestial god saying if a man have any thing to do with the king, he must first sue unto the noble men of the court, and such as be of the kings privy chamber, if he think to obtain his purpose, & not to press to the king himself. And so likewise unto God a man should first pray and be a suitor unto his saints & not presume to go to himself. Is not this an unwise thing that men ponder no better the diversity betwixt the creator of all things and his creatures. The kings grace is the minister of god, and yet but a man as an other man is, his knowledge may not be compared to the knowledge of god. 
Ro viii Heir. x●vii. psal. vi●  God knoweth the secrets of the heart, the king knows it not before it be uttered and told him. And he that is the king of a realm hath many things to think on so that a man hath need to make his friends about him if he think for to speed, and every man may not at all times come to the kings presence. But to come unto God is an other manner of thing, so that thou come with an umble, a meek, & a contrite heart, for god is never troubled with business, all things are unto him but as one thing. And though he be king of all kings, yet is he well pleased that thou shalt come to him at all times, there is no porter nor door keeper shall keep the out. If y● love him he will be always where as thou art. Thou canst not speak so softly but he shall hear yu. 
〈◊〉. viii.  Thou canst think nothing, but he knoweth thy thought, and if thou ask any thing in faith thou art sure to have it, 
〈◊〉. ●●●  he biddeth the come to him, he sendeth the to none other. Wherefore shouldest thou be afraid to do as he biddeth the. And seeing that people have found out so strong a reason to stand on, I will assay to stop their mouths with an other reason.  
Who would not think him to be a fool or an heartless person to whom the king would say. If thou have any thing to demand of me speak to me thyself, and I will give the thy request. And if he would not speak unto the king himself, but desire an other to speak for him, of the which he were uncertain whether the king would hear him or not, were it not an unwise part. Also if the king would say, there shall none come in to my privy chamber, But such as my son the prince shall suffer to come in. (take it that his grace were come to his perfit years of knowledge and perseverance. And if I mought speak unto the Prince and were right certain to come in▪ when I desired him. Were not ● a fool to desire an other to speak unto the prince for me, which I were uncertain whether the prince would hear him or not. Now seeing we have none other entrance in to the kingdom of God the father, but by his son jesus Christ, & he hath said. Come to me, why should we go to any other, 
Mat. xi  but to himself only. I would have been loath to bring in these human reasons to establish god's word withal, had I not been compelled (as the saying is) to drive out one nail with an other, one reason with an other. The word of God doth inform you, who is your mediator pluck no honour away that is due unto him. Have no less confidence in him than ye ought to have. All that appertaineth to him by the scriptures give it him, and then your consciencies truly examined if there remain any thing belonging to the saints, give it them and spare not. But where ye find him to be your only saviour and mediator, 
●. Thi. two  patch him not up I pray you with his saints. And if ye list to pray unto them, learn first to be acerteyned whether they hear you or not, that you labour no longer in vain. And prove it either a thing invented to rob Christ from his glory, & you from your money, other else that it came of a distrust in the promises & merciful goodness of god. But to say or think that our lady is not in all places like good, blessed, and holy, or any saint better in one place then in an other. And so to go to their Images, and pictures, setting up of candles, kneeling, kissing, praying, & offering unto them, the I say plainly is idolatry, & for idolatry god hath punished the people often times with divers and sundry plagues. For idolatry he spared not kings and princes, but rooted their posterities from their kingdoms. 
three Reg. xiiii. iii Reg. xv. ●. ●vi  As ye may read of Jeroboam, king Achab and divers other. Now saying that the lord spared not kings and rulers of the earth for idolatry, which were in the time that the law of god given unto Moses stood only in effect, being in divers things but figures & shadows of the true and very Messiah (which is jesus Christ) and we having his most holy testament, a witness unto us that he hath all ready suffered for the redemption of our sins. 
●. Pet. two  Shall we suppose that he will spare us for idolatry if we repent not & convert unto him (no truly) but let us wait for a greater punishment them they had. For the lord god said I came not to break the law, 
Mat. v. Deu. v.  but to fulfil the law. And where as Moses said, thou shalt not kill. Christ said, 
Exo. xx.  thou shalt not be angry. Moses' said, thou shalt not commit adultery. Christ saith that who soever eyeth a wife lusting after her hath committed adultery with her already in his heart. 
Levi. ix  ye have herd how it is said thou shalt love thy neighbour & hate thine enemy. But christ sayeth unto you, love your enemies, 
Mat. ●  bless than that curse you, do good to them that hate you, pray for them that do you wrong. & persecute you, that you may be the children of your heavenly father, for he maketh his son to rise on the evil & on the good, and sendeth his rain on the just and on the unjust, wherein it appeareth what a merciful God he is. But beware ye that are now past the time of the shadows and figures of Moses' law, & have the very thing offered unto you, which all those figures & shadows did represent. For if ye frowardly refuse it, and still follow your own blind ways, and the inventions of those that sought your destruction, and will not hearken unto him that said.  
I am the way, the truth, 
Ioh xiiii  and the life. It is greatly to be feared, that as the children of Israel unto whom there was a terrestial and temporal kingdom promised (that goodly land of Canaan) which was full of all pleasures and comodites for breaking of the Lorrdes precepts and chiefly for Idolatry, 
Exo. iii  were punished with divers temporal plagues and punnisshmentes. So like case that ye which have the celestial kingdom promised unto you, where there are such things prepared for them that love god, which the eye hath not seen and the ear hath not herd nor hath it entered in to the heart of man. 
i Co. two. Esa. l●iiii  If ye will not observe the lords commandments, but provoke him still unto displeasure with your idolatry as I said, it is to be feared, lest your punishment be reserved unto that place, 
Math. xiiii.  where there shall be wailing and gnashing of teeth. Call your iniquities to remembrance, expel your sin and idolatry with repentance. Be not stiff necked against the lord which standeth waiting that he may have mercy upon you, & lifteth himself up the he may receive you to grace. 
Esa. xxi  As the prophet Isaiah said unto the people of god which were punished, for seeking help at other than himself, for the lord god is righteous, happy are all they that wait for him. Mark that saying of the prophet, he said not happy are some, but happy are all that wait for him. And though the words were spoken unto the people of Cyon, and to the Cytesens of Jerusalem, yet doth it serve also unto us. For he is our lord and our God, of whom it was said unto them, shall ye never be in heaviness, for doubtless he will have mercy upon you. 
Esa. thirty  As soon as he heareth the voice of thy cry he will help the. The Lord giveth you the breed of adversity, and the water of trouble, but thine instructor flieth not far from that if thine eyes look unto him, if thine ears hearken unto his word, that crieth after that and sayeth. This is the way, go this, & turn the neither to the right hand nor to the life. ye ought to put nothing to the word of god nor to take no thing from it, 
Deu. iiii  the lord would have you keep the straight path which is appointed unto you by the scripture. As for the traditions of men they be doubtful & in many things not consonant unto the scripture. Have ye not been taught to babble up such prayers, whereof ye understood not one word what ye said. The apostle sayeth if I pray with tongues (meaning a voice that he understood not) my spirit prayeth but my mind is without fruit. I had liefer in the congregation to speak. v. words with my mind to the information of other, 
i, Cor. xiiii  rather than ten thousand words with the tongues (which be not understand.) The effect of prayer ꝑsisteth not in many words. Christ sayeth, 
Mat. vi  when ye pray babble not moche as the gentiles do, for they think they shall be herd for their moche babbling sake. Be ye not like them therefore, for your father knoweth whereof ye have need before ye ask of him. 
Ma●. ●●  The scribes and pharasyes were reproved of the lord for teaching the people to observe their traditions in stead of god's precepts, saying. 
Ease. nineteen  Well prophesied Isaiah of you, with their lips they honour me, but their heart is far fro me. And where the word of God is truly preached the same word like wise shall reprove your false teachers which have taught you and your father's th●s many years wicked traditions. 
Mat. vi.  The true fasting and perfit prayer have they abused, and taught the people to do likewise the works of charity and almous deed (which ought to be done and given to the poor) hath been diminished and given to sturdy and valiant beggars craftily crept in to the church of Christ, which have beguiled the people with their false hypocrisy and feigned holiness. Marvel not though it grieve them that the people have free liberty to read and search the scriptures, for it is the only thing that uttereth their craft their falsehood, & their wickedness, for betwixt them and their idols which were invented to pike men's purses (and that under an holy pretence) what marvel was it that England was so replenished with thieves, vagabonds and beggees, it is an evident thing that the most part of them be offended that the scripture is in english, whereby their subtlety is espied, for if a man reprove them of hypocrisy, or bid them labour for their living. Awe say they is this the charity that the gospel teacheth you. Truly it were not to be wondered at if men were not so much in charity with you as they be which so have deceived the poor simple souls from their chartable aimous, to whom god did appoint it to be given. I say not this because men should break their patience towards you, but to reduce you the sooner to repentance and amendment, and to be sorry and ashamed of your evil doings. Saint Iohn sayeth in his second epistle who so transgresseth & abideth not in the doctrine of Christ hath not god, he that abideth in the doctrine of Christ hath both the father and the son. If any man come to you and bring not this doctrine, receive him not in to your house neither salute him. That text I suppose caused the freres to run about with In principio erat verbum, fearing else they should not be saluted of the people nor received in to their houses. But there is an other place in scripture more convenient to be applied unto them then that place agreed and served to their purpose, beware of false prophets which come to you in sheeps clothing, but inwardly they are ravening wolves, ye shall know them by their fruits, God knoweth my heart I writ this for no malice unto them, but to th'intent that the truth of god's glory which hath long been hid mought appear again, & his holy gospel which they & such other have falsely belied, perverted & kept in corners may come to his perfit light, so that the people might know the true honouring of God to be in spirit & verity, & to follow the exhortation of saint Peter to walk after the will of god & not after the will of the heathen, 
i Pe. iii.  in wantonness, riotous drinking, & abominable idolatry, & the wholesome counsel of saint Paul to be no worshipper of images, 
Collo. i.  & to mortify your membres of sin upon the earth. 
john. v.  Saint Iohn warneth little children to keep themselves from images. O lord how hath thy blessed word & the doctrine of thy holy saints been abused the old men now a days can scarcely be brought to follow the lesson. Know ye not that your body is the temple of the holy ghost. 
i Cor. vi.  Remember upon what foundation ye are builded, 
Mat. ●●i. 〈…〉  stick unto your foundation & cleave fast to your heed corner stone, which can not be removed. ye are not a temple of stone made with men's hands, ye are the living temple of god, 
two Cor. vi  which have been long in decay, bruised, broken, & pulled down of those that were enemies both to you & your foundation Christ, 
Mat ●●● i. Cor. iii  but they have pulled so long, that they have met with a rock, 
1 Pet. two.  the stumbling stone which hath made them to fall. Now is the time to repair your temple again be ye not negligent in the lords work, but labour with heart & mind, therein every man according to his power & calling. And against such as will go about to hinder or let the going forth of your work, provide watch men (I mean preachers) to defend you with the word of god as the people did at the building again of jerusalem with weapons, 
two. ●●●. iiii  & some labouring with one hand having their weapons in the other hand. So ye that are labourers in what science so ever it be (to get your living with truth, according to the will of god) if ye can handle your weapon, if ye have any knowledge in the scriptures, then let the law of god, his holy testament & blessed word (being the sword that Christ commanded his disciples to by) be always ready at your hand, 
●●. ●xii  whether ye eat or drink, sleep or wake, go or ride, ye when ye be at your lawful works, & in all places have it in a readiness, to resist therewith the enemies of the lords work (which would not have his holy temple repaired again.) Behold what an overseer & master of your work, the lord your god hath chosen & appointed unto you our most gracious king a true defender of the faith of Christ & his church, against the wrongful violatours thereof. And for because he would not take the name in vain (craftily given to his grace to support & maintain a church which is against christ) (depriving princes from their just title & true name.) He hath taken upon him (as the law of god permitteth) to be the supreme heed of the church under god, which was not only faisly usurped from his grace & his predycessours, but also from all other kings & princes. Rejoice & be merry all ye which have been as sheep going a stray. 
i Pet. two. Luce. xv Esa. liii  But now returned again to your bishop & shepherd of your flock, & they that be not come, let them come & hearken unto his voice, & to their voices whom he hath sent to call them. Let them no longer deceive you which sent you to deed images no nor yet to the saints to be your advocates. Our advocate ●s Jesus' Christ. 
i joh. two  which obtaineth grace for our sins, and not for our sins only but for the sins of all the world. search the scriptures and ye shall see how wrongfully & falsely they have belied it both against god and man. For where they have borne kings & princes in hand that if the people should be suffered to have it in their maternal tongue that it would make them heretics to god, & disobedient unto their governors. There is nothing more true than this is an abominable lie, a very blasphemy to god, and treason to kings, for it is the only perfit thing, that teacheth men their true obedience and duty, both to god, to the princes & to their governors. 
〈◊〉 iii.  Saint Paul wrote unto Titus saying, warn the people that they submit themselves unto prnyces, and to the higher authority, to obey the officers, & to be ready unto all good works. 
Ro. xiii.  And unto the Romans, let every soul submit himself unto the higher powers, for there is no power but of god. In the same chapter he sayeth, give to every man therefore his duty tribute to whom tribute belongeth, custom to whom custom is due, fear to whom fear belongeth, 
i Pet. two.  honour to whom honour pertaineth. Saint Peter sayeth submit yourselves unto all manner ordinances of men, whether it be unto the king as unto the chief heed, or unto rulers as unto them that are sent of him, for the punishment of evil doers. But for the praise of them that do well, honour all men love brotherly fellowship. Fear god, and honour the king. And Christ himself said unto the disciples of the Pharisees, 
mat. xxii  which were sent to tangle him in his words, concerning tribute to be paid unto the Emperor. give unto Cesar that which is Caesar's, & give unto god that which is gods. Many more places are there contained in the scriptures, to establish and confirm my sayings to be true, teaching the people the true love & fear of god, and the just obedience & honour of princes, and such as be in authority. But I trust that this shall suffice at this time to be a memorial unto you, for to beware of those which durst presume so to belie the word of god, and that unto kings and rulers of the world. And in stead of god's word to feed all men with fables, lies, and false traditions. For it teacheth them not only their duty to god & to the high powers, but also of children unto their parents, 
Eph. vi  servants unto their masters, wives unto their husbands, and how the husbands again should love their wives, 
Ephe. ●  educate their children, provide for their household, use themselves towards their servants, and how every degree should behave himself one toward an other Now if these which have taken upon them to be preachers in time paste, both to us and our fathers, be not approved to be untrue ministers of god's word, and false liars thereof then believe not my work. And if with their lying and false doctrine they had hurted the body only the thing mought more easily be suffered. But how can they recompense the injury done unto the soul of man which could never have been redeemed, 
Ephe. i Col. i. Heb. i.  but with the precious blood of christ only, which also they have belied. Who soever think I write truly let them believe the truth. But for the satisfying of their minds, I desire them to search the scriptures, which I doubt not shallbe a witness unto me that I have written the truth. And ye that have received the name of Chryst and are called Christians, I testefye unto you that ye are bound also to receive his doctrine (which is his holy gospel) or else ye have a name in vain, as for the decrees decretales, constitutions, and traditions of men, and the rules of Benedick Dominicke, Austyn, Frances or any of them all ye ought to give no ferther credence unto them than they agree with the scripture and perfit word of god, of the which word, I require and exhort all men not to be readers & hearers only but also followers thereof. For if any man here the word and do it not, he is like unto a man that beholdeth his bodily face in a glass, 
jaco. i,  for as soon as he hath looked on himself he goeth his way, & forgetteth immediately what his fashion was. But who so looketh in the perfit law of liberty & continueth therein, if he be not a forgetful hearer but a doer of the work, the same shall be happy in his deed. These are not mine own words, but the godly words & counsel of saint james (the apostle of Chryst.) And for because ye shall not think the I have attempted in this my work to entice your hearts from devotion & to set you at liberty to do what evil ye list. (as the slanderers of god's word have reported of other men.) I pray you to learn a lesson or ii more of saint james & of other holy men that ye may know what pure devotion is, & how ye ought to pray & ask in faith, and know what liberty ye have by the gospel & word of god. Pure devotion and undefiled before god the father is this to visit the friendless & widows in adversity, 
jaco. i.  and to keep yourselves unspotted of the world. 
jaco. i.  If any man lack wisdom let him ask it of god which giveth to all men indifferently, and casteth no man in the teeth and it shall be given him. But let him ask in faith and waver not, for he the wavereth is like the waves of the see tossed of the wind and carried with violence, neither let that man think he shall receive any thing of the lord. A wavering minded man is unstable in all his ways. david saith put thou thy trust in the lord & be doing good, 
Psal. xxxvi.  so shall he give the thy hearts desire. This saying of the prophet agreeth nothing with them which say that the scripture & new learning (as they call it) setes men at liberty to do what they list but they are enemies to Christ & his doctrine that so have taught the people, & their ignorance is much to be lamented which believed them, david biddeth you to do good, & abstain from evil, & so do all the places of scripture likewise exhort you, for where ye have herd that it shallbe given you of god the father what soever ye ask in his sons name. Think ye that this promise doth pertain to such as be evil doers, and continue still in wickedness, no truly. 
two. thy. two  Saint Paul sayeth let him that calleth on the name of Chryst depart from iniquity. Wherefore I counsel you to follow the exhortation of Paul, Peter, james, and Iohn, and such as were Christ's apostles and disciples, leaving unto us a memorial of their living, whose doctrine accordeth with their masters, and is approved for holy scripture, their learning is no new learning. It is above a thousand years old, and if that be not old enough, than I pray you to look upon the doctrine of david, Isaiah jeromy, and such as were the holy prophets, & compare their documents, and living with the apostles, & see how all they agree together in Christ, and if ye pass so moche upon the number of years, because ye say ye will keep the old law and old fations, I am sure they may be your father's great grauntfathers. Wherefore say not that ye will do as your fathers have done. For as I have written before there were crafty school masters that taught them untrue lessons, but many perceived them which coveted to see the days that we see. Wherefore if ye deny the doctrine of the apostles and prophets ye deny Christ'S gospel, 
Luce. x.  if ye deny his holy gospel ye deny Chryst himself. If ye say ye deny not Chryst it is not true, as long as ye slander his word, calling it new learning, speaking evil of the teachers and readers of it. And ye yourselves refusing both to read and here his godly will declared unto you in his scriptures. Wherefore if ye will be membres of his church, help to repair again the lords temple, inbrace his scripture, hearken unto his voice, and unto them which calleth you unto him. And when ye are come follow him in doing the works of charity which belong unto faith, that ye may here these comfortable and joyful words of Chryst. Come hither ye blessed of my father, 
mat. xxv  inherit ye the kingdom which is prepared for you from the beginning of the world. Amen.  
¶ Finis.  
¶ God save the king.  
¶ Cum privilegio.   

honey SOIT QVI MAL Y PENSE  printer's device of John Wayland  
¶ Imprinted at London by Iohn Waylande with in Temple bar, at the sign of the blue garland. Anno. M.D.xxxviii. he. xvi. day of Octobre.