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than he is, or had more pleasure than he hath, is of a worldly imagination.

And all the spirits that be in heaven are in as good case as they can be, and have all the delectation they can have, and therefore to wish them in a better case, or to study to do them more pleasure than they have, is feshlyminded popishness. The pleasure of them that be in heaven is, that we hearken to God and keep his command- They that ments, which when we do, they have all the pleasure that they can have in us. If in this life I suffer hell gladly, chiefy deto win my brother, to follow God, how much more if I we hearker were in heaven should I rejoice that he so did? If in to God, and

do this world when I have need of my neighbour, by the reason of mine infirmities, yet I seek nought of him, save his wealth only, what other thing should I seek of him, if I were in heaven, where he can do me no service, uor I use any pleasure that he can do me?

are in hea, ven do

The devil desired to have his imaginations worshipped as God, and his popish children desire the same, and compel men so to honour them, and of their devilish

All popish nature describe they both God and his saints. And

imaginatherefore I say, all such fleshly imaginations, as to fast the tions are

idolatry. Wednesday in the worship of St. John, or of St. Catharine, or what saint it be, or to fast saints' eves, or to go a pilgrimage unto their images, or to offer to them, to do them pleasure, thinking thereby to obtain their favour and to make special advocates of them, as a man would win the favour of another with presents and gifts, and thinking that if we did it not, they would be angry, are plain idolatry and image seryice, for the saint delighteth in no such. And when thou stickest up a candle before the image, thou Candles. mightest with as good reason make an hollow belly in the image and pour in meat and drink. For as the saint neither eateth nor drinketh, so hath he no bodily eyes to delight in the light of a candle.

Another is this, God giveth not the promises that are

We re-
cieve all
things of
God our
Father, for
sake, his
Son and
our only

We must do all things of love.

in Christ for bodily service, but of his mercy only, unto his own glory. Yea and of the father's goodness do all natural children receive. Ask a little boy who gave him his gay coat ? he answereth, his father. Ask him why? and he answereth, because he is his father, and loveth him, and because he is his son. Ask him whether his father love him? and he saith Yea. Ask him how he knoweth it? and he saith, because he giveth him this, or that. Ask him whether he love his father? he saith, Yea. Ask him why ? he saith, for his father loveth him, and giveth him all thing. Ask him, why he worketh ? he answereth, his father will so have it. Ask him, why his father giveth not such and such boys coats too ? Nay, saith he, they be not his

sons, their fathers must give them as mine doth me. Go now, ye popish bond-servants, and receive your reward for your false works, and rob your brethren, and reign over them with violence and cruel tyranny; and make them worship your pillars, poleaxes, images, and hats. And we will receive of the merciful kindness of our Father, and will serve our brethren freely of very love, and will be their servants, and suffer for their sakes. And thereto our good deeds which we do unto our neighbour's need, spring out of our righteousness or justifying, which is the forgiveness of our sins in Christ's blood, and of other righteousness know we not before God. And contrariwise, your righteousness or justifying which standeth, as your faith doth, with all wickedness, springeth out of your holy works, which ye do to no man freely, save unto painted posts.

And when he alleged the sacrifices of the old law, I say they were sacraments, and preached unto the people, (as no doubt, our candles once were) and were no holy works to be referred unto God's person to obtain his favour, and to justify the people, and that the people should do them for the works' selves. And when the people had lost the significations, and looked on the holiness of the deeds to be justified thereby; they were image ser


vice, and hateful to God, and rebuked of the prophets, as it is to see throughout all the Old Testament.

Then he juggleth with a text of St. Paul (Rom. xiv.) Rom. xiv. Let every man for his part abound, one in this idolatry and another in that: when the sense of the text is, Let every man be sure of his own conscience, that he do nothing except he know well, and his conscience serve him, that it may be lawfully done. But what care they to abuse God's word and to wrest it unto the contrary?

And in the last end, to utter his excellent blindness, he saith : The wise man, Luther, thinketh that if the gold were taken from the relicks, it would be given unto the poor immediately; when he seeth the contrary, that they which have their purses full, will give the poor, (if they give aught) either an half penny, or in his country the fourth part of a farthing. Now I ask M. More's con A sure toscience, seeing they have no devotion unto the poor, which false

faith. are as Christ's own person, and for whoin Christ hath suffered his passion, that we should be kind to them, and whom to visit with our alms is God's commandment; with what mind do they offer so great treasure to the garnishing of shrines, images, and relicks ? It is manifest that they which love not God's commandinent, can do nothing godly. Wherefore such offerings come of a false faith, so that they think them better than works commanded by God, and believe to be justified thereby. And therefore are they but image service.

And when he saith, We might as well rebuke the pouring A differof the anointment on Christ's head: nay, Christ was then mortal as well as we, and used such things as we do, Christ's and it refreshed his body. But, and if thou wouldest now natural bo

dy, and a pour such on his image to do him pleasure, I would painted rebuke it.


ence between


were done by the

Miracles. In the third chapter he bringeth in miracles done at Miracles

St. Stephen's tomb. I answer that the miracles done at

saints' tombs were done for the same purpose that the saints to

miracles which they did when they were alive were done; confirm

even to provoke unto the faith of their doctrine, and not their doctrine. to trust in the place, or in bones, or in the saint. As Paul

sent his napkin to heal the sick, not that men should put

trust in his napkin, but believe his preaching. Elias. And in the Old Testament, Elias healed Naaman

the heathen man in the water of Jordan; not to trust in the water, or to pray in that place, but to wonder at the power of God, and to come and believe, as he also did. And that his bones, when he was dead, raised up a dead man, was not done that men should pray to him, for that

was not lawful then, by their own doctrine; neither to Dead bones put their trust in his bones. For God to avoi:: all such may not be worship

idolatry, had polluted all dear bones, so that whosoever ed.

touched a dead bone, was unclean, and all that came in his company until he had washed himself; insomuch that if a place were abused with offering unto idols, there was no better remedy than to scatter dead bones there, to drive the people thence, for being defiled and polluted. But his boues did that miracle, to testify that he was a true prophet, and to move men unto the faith of his doctrine.

And even so miracles done at the holy cross were done to move men unto faith of Him that died thereon, and not

that we should believe in the wood. T'ilgri He saith that pilgrims put not trust in the place, as mages.

necromancers do in their circles, and saith he wotteth not

what, to mock out the text of our Saviour of praying in Riore rea

the Spirit. And in the end he confoundeth himself soneth untowardly. saying, We reckon our prayers more pleasant in one place

than in another. And that must be by the reason of the place, for God is as good in one place as in another, and


also the man. Moreover where a man pleaseth God best,
thither is he most bound to go. And so that imagination
bindeth a man to the place with a false faith, as vecro-
mancers trust in their circles.

And again, if God had said that he would more hear in God is like
one place than in another, he had bound himself to the good in
place. Now as God is like good every where generally, place.
so hath he made his testament generally; wheresoever
mine heart moveth me and am quiet to pray unto him,
there to hear me like graciously.

And if a man lay to our charge, that God bound them unto the tabernacle, and after to the temple in the Old Temple. Testament; I say that he did it not for the place's sake, but for the monuments and testimonies that there The peopreached the word of God unto them ; so that though the ple were priests had been negligent to preach, yet should such things called to

the temple that there were, have kept the people in the remembrance to behold of the testament made between God and them. Which the monu

ments there, Cause, and such like only, should move us to come to whereby church, and unto one place more than another.

they might

the better long as I come more to one place than another because learn the

mighty of the quietness, or that something preacheth God's word

power of more lively unto me there than in another, the place is my servant, and I not bound to it: which cause and such like taken away, I cannot but put trust in the place as necromancers do in their circles, and am an image server, and walk after mine own imagination and not after God's word.

And when le saith, We might as well mock the observance of the paschal lanıb; I answer, Christ our pas- Paschal chal lamb is offered for us, and bath delivered us, as Paul lamb. saith, (1 Cor. v.) whose sign and memorial is the sacra

I Cor. v. ment of his body and blood. Moreover we were not delivered out of Egypt. And therefore inasmuch as we be overladen with our own, I see no cause why we should become Jews, to observe their ceremonies too.

And when he saith, Holy strange gestures; I answer,

And as

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