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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

that all things be restored S. Paul saith Col. 3. seeke the things that are on high where Iesus Christ sitteth at the hand of God for himselfe had said to his Apostles Iohn 16. I go to my father and ye shall see me no more yet a litle while and ye shall see me for I go to my father and elswhere Math. 23. I say vnto you that from hence-forth ye shall not see me vntill ye say blessed is he that commeth in the name of the Lord Acts. 1. and in another place this Iesus which is taken vp from you into heauen shall so come as ye haue seen him go into heauen if the Lord is corporally present in the bread and wine of the supper if he is here below within the Priests pixe or betweene their hands why beleeue we that he is at the right hand of the father why do we looke for his comming from heauen to iudge the quicke and dead why say th'Apostles that heauen must conteine Iesus Christ vntill the time that all things be restored why say they that he is sitting at the right hand of God if he appeareth continually why should they affirme that the second time of his appearing shal be for iudgement why doth he say himselfe yet a litle while and you shall see me no more for I go to the father when is that time among the Papistes wherein they see him not why do the Angels say this Iesus which is taken vp from you to heauen shall come euen so as ye haue seen him go vp to heauen who hath seen him come downe from heauen to shut himselfe within the bread as he was seen go vp to heauen The Pope putteth his onely trust in this aunswere the Lord saith he can make his body be in the bread ergò he is there Behold a very proper meane to proue readily all kinds of heresies phantasies and mockeries and in deed if we were sure that his will is to haue his body here below in the bread in places innumerable aboue at his fathets right hand and so to haue his body to be spirituall we would not doubt of his power to performe it but we can find no-where this wil of his contrari-wise he teacheth vs that his body is in heauen that in the supper we must lift vp our soules on high to the right hand of God there to eate spiritually and by faith as hath benesaid he teacheth vs that his body is a true body 2. Iohn 4. euery spirit saith S. Iohn which confesseth not that Iesus Christ is come in the flesh is not of God such a spirit is the spirit of Antichrist thus let vs ensue his will without enquiring of his power Furthermore if we might certeinely see the body or the'effects of the presence of the body and bloud of our Lord in the holy supper in the bread and wine thereof we would not argue at all either of his power or of his will but we see nothing saue bread like to bread both within and without in and throughout euery part in colour other qualities of nature nourishable and corruptible the host of the Masse nourisheth man nourisheth wormes as bread doth corrupteth and putrifieth as bread which we may not beleeue of our Sauiours glorified body Withall if the body of the Lord were in the bread so many miracles should daily and hourely ensue Luke 8. as would make it past doubt they that touched his garments onely felt his wonderfull vertue with farre more likelihood should they that touch his body feele it but we can see no such effects the Popes Bishops and Priests haue assayed to deriue from it oracles and miracles but still they found it nothing els saue bread they haue chafed thereat so farre-forth as to cast the host into the fire Finally I see no such necessitie for the celebration of the supper that the body should be here below really within the bread no more then in old time Christ was in the labe or at this day the bloud of Christ is in the water of baptisme The faithfull doe effectually receiue in baptisme the washing of the bloud of Christ by faith although nothing but water be administred in the name of the father of the sonne and of the holy Ghost euen so the faithfull may partake in the grace iustification death passion in the body bloud of the Lord by spirituall eating through faith as well yea more cōmodiously then by the reall eating of the body For in this behalfe it behoueth the Spirit by his miraculous operatiō not onely to transubstantiate the body and make it present at the same time in places infinit but also to turne this corporall food into spirit for the spirituall sustenance of the spirit of man which is the principall end of the supper of the death passion of the Lord. It is more agreable to the order established by God in the nature of all things and more consonant to his counsels reueled in his word to lift vp our soules by faith to nourish them with his body and bloud to fill them with his grace and merite of his death and passion to notifie such inward actions by the outward signes of bread and wine then to confound the properties of both natures to make him a body euerywhere present which to be onely pertaineth to his diuinitie to abase his glorious body and subiect it to a world of phantasies profanations and iniuries to haue it broken and torne chewed and swalowed and further to change that body into spirit for the nourishment of the spirit Behold here how the Pope with too-much boldnes and no necessitie aduentureth to commit idolatrie himselfe and to make them grose idolaters which follow him in his doctrine in that he adoreth the bread of the supper euen as the body of Iesus Christ More safe it is to adore it at the right hand of God seing the Scripture assureth vs most certainely that he is there Idolatrie is a sinne too horrible that any man should so freely giue ouer himselfe to the same In such ventrous cases when there is any suspition of idolatrie feare to sinne ought aboue all to ouer-rule our worldly wisdome Away then with this doctrine of the Pope so contrary to th'articles of the Christiā beliefe and all the holy Scripture away with this doctrine that destroyeth the veritie of our Lords body and is suspected ye conuinced of Idolatrie The Pope willeth vs to haue images of Angels Whether we ought to haue images for deuotion sake Saincts and of God himselfe within our Churches vpon our altars within our chappels and priuat closets for prayer He willeth vs to honour and serue these images with such deuotion ceremonies as in effect differeth not from adoration or diuine-honour We find no iote in the Scripture conformable to this doctrine but we find there commaundements ynow most flatly forbidding vs to receiue it Leuit.

and vanities If it be true that a fire is in Purgatorie and soules must passe through the same tarying therein a certaine time to suffer the torments of spirituall frying for satisfaction of their sinnes it should then follow that there is no Sauiour or els the satisfaction of our Sauiour God man is imperfect and of no power Now so it is that we learne in the Scripture how Iesus is the Sauiour that the father gaue his sonne to be Sauiour of the world this is the subiect this is the marke whereat the Prophets aymed this is the Gospell this haue the Apostles witnessed by wordes writings miracles and sufferings how that we are ransomed by his death and passion that the purging and remission of our sinnes is made by his bloud that the satisfaction he hath made for vs is whole perfect Meb 7. yea ouer-abounding and exceeding the debt he is able perfectly to saue them saith S. Paul that come vnto God by him for it pleased the father that in him should all fulnes dwell Col. 1. and he is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world If he be the reconciliation for the sinnes of all the world with greater reason is he the reconciliation for the sinnes of his chosen for many are called but few are chosen On the other side seeing Iesus Christ is God we may not doubt of the perfection of his deedes and thereupon we know the satisfaction he made for vs is complete and performed Furthermore the holy Scripture to remoue all imagination of the paines and torments of purgatorie after this life warranteth vs that there is no accuser against the faithfull nor any accusation iudgement nor condemnation against the chosen Isay 50. He is neere that iustifieth me who will contend with me the Lord God will help me who is he that can condemne me Apoc. 12. saith Isay Th'accuser of our brethren which accused them before our God day and night is cast downe saith S. Iohn And S. Paul asketh Row 8. who shall bring any accusation against Gods chosen it is God that iustifieth who shal condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs is it possible to heare or reade a word more comfortable and more expresse to deliuer vs from the feare of Purgatory But marke yet further how the Lord himself by othe assureth vs that after this life there is no paine of Purgatorie verily verily I say vnto you he that heareth my word and beleeueth in him that hath sent me Iohn 5. hath life euerlasting and shall not come to condemnation but hath passed from death vnto life and other where he that beleeueth in me is not condemned but he that beleeueth not is condemned alredy If there be no accuser no accusation nor condemnation against them that are in Christ and if we passe immediatly from death to life why do we imagine the paines and torments of Purgatorie fire Dauid assuring himselfe that the Lord iudgeth not his elect prayeth ordinarily that he enter not into iudgement with him and so pray woe dayly that hee graunt vs his peace and that he enter not into iudgement with vs as it is written Col. 1. that the good pleasure of God was to reconcile all things to him by the bloud of Iesus Christ pacifying by himselfe the things that are aswell in earth as in heauen that being iustified by faith we haue peace with God by our Lord Iesus Christ and in another place Rom. 5. God setteth out his loue towardes vs seeing that while we were yet sinners Christ died for vs much more then being now iustified by his bloud we shal be saued from wrath through him If God is reconciled and pacified if we haue peace with him if he is not prouoked against vs why feare we the condemnation of Purgatorie Rom. 10. He that beleeueth in Christ shall not be confounded the Lord redeemeth the soules of all his seruants all such as hope in him Psal 32. shall not be confounded Sith there is no more cōfusion for them that beleeue in God why will we beleeue dread the condēnation of Purgatorie where no cōfusion is no condēnation by iustice can be S. Paul assureth vs Rom. 5. that by the iustifying of one he meaneth Christ the benefite abounded toward all men to the iustificatiō of life but after iustification followeth no condēnation Againe he saith that forgeuenes of sins is purchased for vs by the bloud of Iesus Christ that where forgeuenes is there is no more oblatiō for sinne if there is no more oblation for sinne it followeth that sin is imputed no more els we should be for euer in sinne so for euer excluded out of our masters ioy out of his paradise seing no oblation for sin should remaine which vtterly cōtrarieth the purpose of th'Apostle but if sinne is imputed no more as the scripture in this text many mo teacheth most euidētly why should the Lord cōdēne vs in any penalty satisfactiō In the gospel is declared that the soules of the dāned incōtinent after their departure frō this world do passe into hell as the soules of the iustified in Christ are incontinent borne into Paradise Euen so Luke 16. the Euangelist rehearseth how the soule of the wicked Richman was cast headlong into hell by and by after his death and that of poore Lazarus caried vp to Paradise into Abrahams bosome Luk. 23. And so said our Lord to the theefe that hung on the Crosse by him I tell thee verily this day shalt thou be with me in Paradisetifthere be a Purgatory indeed out of this world through which all soules must passe perferce for satisfaction of sinnes the likelihood is great that this Theefe of euill life condemned to die for his sinnes who had not beleeued in the Lord but for a moment afore he gaue vp the ghost ought to haue passed and tarried there for a while and yet the selfe same day was receyued into Paradise It behoueth vs heedfully to consider wherefore the Lord saith Mar. 13. Luke 12. Math. 24. watch and pray while ye are in this world wayting for the masters comming the comming of the Lord he shall come as a theefe in the night the houre of his comming is vncertaine Math. 25. ye know not when the Bride-grome should come haue alwaies your lamps in a readinesse for when the Bride-grome is passed by and gone into his chamber ye may enter in by no meane All these words are spoken to instruct vs not onely touching the maner of the second comming of our Lord but principally that repentance after departure out of this life is all too late and because the houre is vncertaine we must alway keepe vs in readinesse and verely this our

to himselfe the iudgement of variances concerning great Signories Realmes and th' Empyre We obserue in histories that he made himselfe iudge betweene the Flemings French the Flemings and their Earles betweene Childerik and Pipin Lewys and his children betweene Edward the first and Philip the Fair betweene Edward the second and Philip de Valois betweene Edward the third Iohn between Richard Charles the fift sirnamed the Wise betweene Henry the sixt and Charles the seuenth betweene th' Emperours Henry the fourth and Rodolph betweene the same Henry and his Sonne betweene Otho and Frederik betweene Lewis of Bauari● Frederik of Austrich and as many others he hath attempted to adiudge the realme of Arragō And thus therewanteth no contrarietie in this behalfe betweene Iesus Christ and the Pope Iesus Christ fled doubting least the people would make him king the Pope pestreth the ayre and hell with bruites and the earth with coursings vp and downe to atteyne the soueraigne throne and be ouer kings and to this end seekes out and employeth men and deuils gold siluer and iron hypocrisie and lies poyson and force Iesus Christ hued in all obedience submitted himselfe to Gouernours Kings and Emperours payde them tribute was cōtent to be iudged by them th'Apostles likewise haue bowed vnder their commaundements and iurisdictiōs The Popes liue in all power not onely disobey but also vniustly commaund Kings and Emperours iudging them as we haue said and wringing tribut from them and their subiectes and Boniface the eight by name made a Decree against all Christen Kings and Princes excommunicating them for euer that should leuie any exactions vpon Clergie-men Iesus Christ said to his Apostles yee know that they which rule ouer the people haue dominion ouer them their Princes haue auctoritie ouer them But it shall not be so among you but whosoeuer among you will be the greatest shal be your seruant and whosoeuer wil be the first among you shal be seruant to al. For so the sonne of man is not come to be serued but to serue and giue his life for the redeeming of many The Pope ruleth both ouer people and Princes and also ouer all Bishops which clayme to be likewise th'Apostles successours Neuerthelesse he nameth himselfe seruant of the seruants of God he thinketh that God is without iudgement as are his Idols he makes a mockerie of God he takes the name and doth the contrary to that it signifieth since that men feele themselues more highly displeased with offences done them by doltish driftes then by open disobedience how should God concerue thinke ye and be moued at this blasphemie so grose to call himselfe the seruant of seruants and neuerthelesse to play the tyrant ouer Bishops people Kings Emperours the Church and the word Iesus Christ sent forth his Apostles saying to them Preach that the kingdome of heauen is at hand Matth. 10. Mar. 6. Luke 10. heale the sick cleanse the lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue possesse not gold nor siluer nor money in your girdles or purses nor a scrip for the iourney neither two coats neither shoes nor a staf for the workman is worthy of his meat and into whatsoeuer Citie or towne ye shall come enquire who is worthy in it and there abide till ye goe thence and when ye come into an house salute the same if the house be worthy let your peace come vpon it but if it be not worthy let your peace returne to you and whosocuer shall not receiue you nor heare your words when ye depart out of that house or that Citie shake of the dust of your feet truly I say vnto it shal be easier for them of the land of Sodom and Gomorrha in the day of Iudgement then for that Citie Behold I send you as sheep in the middes of the wolues be ye therefore wise as serpents and innocent as doues but beware of men for they will deliuer you vp to the Councels and will scourge you in their Sinagogues and ye shall be brought to the gouernours and kings for my sake And ye shal be hated of al men for my names sake The Pope and his Bishops preach not they haue their gromes to do it they be greater Lords then Iesus Christ and his Apostles in steed of healing the sick and cleansing leapers they infect the world with diseases and leaprie spirituall in steed of raising the dead they kill the liuing in steed of casting deuils out they bring them into the Church of God they serue their turnes with deuils yea serue them and adore thē they make sale of al both the spiritual the temporall they enioy great Signories or dominions huge heapes of treasures true it is that gray Frieres Capuchins some sort of Mōks cary not say they money in their girdles gold nor siluer in their purses which I can hardly beleeue but am rather perswaded that in this case they helpe themselues with some gay subteltie of their diuinitie for they know well enough both to aske and take the Pope and his Bishops haue need of an infinit number of horse wagons to carry their stuff and baggage they beare no staf with them but they bring armies no house-holder hath sufficient meanes to defray their charges for one dayes enterteinement they onely are worthy to receiue them which are most fauoured of the world how should they abide in one house whom the largest townes suffice to lodge with much adoe they are frank ceremoniall and superstitious in their falutations knowing that it is a thing of smal cost if men heare them not they do not shake of the dust of their shoes for they are so proud that they will not walk a foot in the dust but they wil with armes make them selues be heard they want patience to tarry till the Lord sendeth his Iudgement either egall or more rigorous then that of Sodom and Gomorrha they in all hast bring fire sword and sacking as did the Greeks to Troy they go and demeane them selues like wolues in the middes of sheep they are guilefull and wary in working their malice as the serpent they haue no need to take heed of men men loue and deeme them fortunes derlings they neede not be afrayd of kings and their assemblies for at their commaund kings come to them at their beck doe bow to them and at their discretion suffer chastisement kings are but the Popes ministers and groomes they are but executours of his will Iesus Christ said to his Apostles be not ye called maisters Mat. 23. for one is your maister to wit Christ and all ye are brethren and call no man your father for there is but one your father which is in heauen and be not called Doctors for one is your Doctour euen Christ now mark how the Pope his champions haue taken to them these forbidden titles and qualities and will not otherwise be named It

bloud he addeth ye shal not eate my body being the bread descended from heauen as your fathers did eat Manna that is to say ye shall not eat it with carnall teeth as your fathers did eat Manna for they did eat that carnally but ye shall eat this spiritually Moreouer to shew that this speach is spirituall and that his body and bloud should be taken spiritually and by faith he saith I am the bread of life he that commeth to me shall haue no hunger and he that beleeueth in me shall haue no thirst for there he speaketh of spirituall hunger and thirst and referreth all to faith On th' other side if we take the body and bloud of our Sauiour carnally with the mouth it should folow that S. Paul is contrary to Christ For he saith 2. Cor. 7. that by eating and drinking we profit nothing to Christ that meate maketh vs not acceptable to God if wee eate sayth hee it aduantageth vs not and if we doo not eate wee haue neuer the lesse and yet in S. Iohn Christ sayth Iohn 6. that if wee eate not his flesh wee shall not haue life euerlasting In like sort S. Paul saith 1. Cor. 11. that whosoeuer shall eate vnworthily the bread of the supper he shal be guiltie of the Lords body and yet Christ teacheth vs. that whatsoeuer entreth by the mouth Math. 15. defileth not the man We cannot agree S. Paul with Christ the holy Ghost with himselfe if we affirme not that the Lord and S. Paul doo speake in the one place to wit concerning the supper of spirituall eating and in the other of corporall eating In such wise that S. Paules doctrine remayneth true where he saith that by eating and drinking we profit nothing towarde Christ albeit that we must eate and drinke the body and bloud of our Sauiour as himselfe saith for it is spiritually that we must eate and drinke of which maner of eating drinking the Apostle purposed not to speake at all in this place the doctrine of Christ also abideth sure that whatsoeuer entreth by the mouth defileth not the soule albeit th'Apostle saith that whosoeuer receiueth the bread of the supper vnworthely maketh himselfe guilty of the Lords body for the abuse which is committed in receiuing the bread of the supper is principally considered in the soule conscience and faith Lo this speech of the holy supper is like to that of Iesus to Nicodemus Iohn 3. truely I say to thee that he which is not borne againe cannot see the kingdom of God How may a mā saith Nicodernus be born whē he is old can he enter againe into his mothers wombe be borne Iesus answereth truely truly I say vnto thee that whosoeuer is not borne of water and of the spirite he cannot enter into the kingdome of God that which is borne of flesh is flesh and that which is borne of the spirit is spirit Maruell not at that which I haue told thee we must be borne from aboue the winde bloweth where it will and thou hearest the voice but knowest not from whence it commeth nor whither it goeth euen so is euery man that is borne of the spirit We all agree that this maner of being borne againe is spirituall for otherwise it should be against nature Now so it is that we haue many mo reasons and considerations which enforce vs to beleeue that this maner of eating and drinking the body and bloud of Iesus Christ is spirituall For besides that the holy Ghost hath declared the one and the other forme of speech to be spirituall it is altogether impossible in nature that one body should be turned into another diuers in kind by words and in a moment This cannot be in nature that a liuing body should become of the substance of any other body without death or corruption it cannot haue change from substance into substance without corruptiō without being not that which it was afore Ioh. 12. the Lord himself saith it is a thing impossible The Pope saith not that by this transubstantiation the body of Christ dieth and corrupteth that were to heape vp too many blasphemies and heresies one vpon another and were it so Christ were to die and suffer infinite times Heb. 9.10 which is flat against the scripture For it is written that he died once for all that he made one onely oblation of his body that there remaineth no more sacrifice for sinne that he liueth for euer at the right hand of God His body is glorified it is no more subiect to suffering and corruption Againe we see not the bread corrupt it appeareth after the breaking and blessing as faire and vnaltred bread as afore On the other part it is impossible in nature that a body such as we ought to beleeue that of Iesus Christ hath bene and is to wit a true body can at the selfe same time be in diuers places If the body of Christ is in the bread of the supper it is in places innumerable at the same time it is in heauen it is in earth in sundry infinit parts thereof This properly is to deny Iesus Christ to become in the flesh 2. Ioh. 4. which is a marke of Antichrist as saith S. Iohn Is there any thing more contrarie to sense to reason to charitie to godlines to the feare honor loue which we by duetie must beare towards God is there any thing more impossible tha to breake chew and swalow the body of our Lord his glorified body to breake teare rend it in peeces to make him die whom the Apostles assure vs eternally doth liue at the right hād of God the curse of God hath bene yet is on them that did put him once to death think ye Ioh. 19. that put him to death euery day so much as in you lieth to escape the curse of God If Christ his body is in the bread the prophesie cited by S. Iohn ye shall not breake a bone of him is in great ieoperdie for the Priestes vndiscretly breake the bread without looking where the bones be It appeareth of old that in the law of Moses Leuis 4.5 they did not eat of the beast which was sacrificed for sinne to foreshew that the true sacrifice for sinne should be made by Iesus Christ of whose body we should not eate hereupon S. Paul Heb. 13. after the recitall of this auncient sacrifice saith we haue an altar whereof they may not eate which serue in the tabernacle Let vs consider withall that the corporall presence of Iesus Christ in the bread and wine of the holy supper here below is contrary to th'articles of the faith for we beleeue that Iesus Christ is ascended into heauen that he sitteth on the right hand of the father Act. 3. that he shall come to iudge the quick and the dead Let vs confider how S. Peter saith that the heauen must conteine Iesus Christ vntill the time

26. It is written ye shall make you no idols nor grauen image neither reare you vp any piller neither shall ye set any image of stone in your land to bow downe to it for I am the Lord your God again thou shalt not reare thee vp an idol for the Lord hateth it In the table giuen to Moses it was written thou shalt make thee no grauen image neither any likenes of things that are in heauen aboue neither that are in the earth beneath nor that are in the water vnder the earth thou shalt not bow downe to them nor serue them For I am the Lord thy God a iealous God visiting th'iniquitie of the fathers vpon the children This commaundement doeth so sharply vrge the auctors and fauourers of images that they may in no wise excuse or colour their disobedience the Lord saith in expresse termes thou shalt not bow downe to them nor serue them to stop their mouths that bring in a distinction of adorations it is a smaller matter to bow our selfe before images and serue them then it is to solemnise and sing masses in their honour to salute them kneele before them offer them candles make prayers vowes pilgrimages and processions to them with like nay with more affection humilitie worship hope then is done to God himselfe they fast in their honour they prepare themselues before they will touch them with more deuotion and care then when they go to receyue the sacrament they come not nigh them but bare-foot and in their shirt alone The smallest lets and discommodities do turne you backe from the house of God but all the annoyances and iniuries of th'ayer and of men of cold heat wind and raine throng of people and blowes can not stay you from crouding creeping and approching to them for to enioy this blisse this contentment in your soule in your deuotions onely to touch or cause them to be touched with some thing ye haue about you and thenceforth vee thinke your deuotions more perfect and accomplished then if an Angel of heauen were come to witnesse it to you as was to Tobie Ye offer to them that which they see not ye aske them that which they vnderstand not ye looke at their handes for that which God alone can do and giue if all these humilities deuout and religious affections deserue not the name of adoration I wot not what we may call adoration When the Israelites went vp into the temple to adore the Lord they did not somuch as ye do before your images It appeareth in the Acts Reuelation Act. 10. Apoc. 19.22 that to adore is to kneele before any thing with religious deuotion Now at least if in your deed be no adoration yet is there bowing and seruice which are th'expresse termes of Gods commaundement There is another word in this commaundement throughly to be considered of vs he forbids images with bowing and seruing of them for saith he I am thy ielous God It is not for nought that he vseth this terme ielous ielousie admitteth no excuse ielousie is strong as the graue where ielousie is ye can not shew so few courtesies to others but ye shall shew too many Your fathers maisters and doctours tell you that images are permitted in your Church onely for remembraunce sake that none but the simpler sort do giue their minds to reuerence them bow before them serue them thus they condemn your actions your deuotions their owne they deeme you and them selues also idolaters for they make the greater presse they goe before they gather vp the profites of the offrings they lay the other offrings to pledge as the dolphin layeth other fishes to pledge in the whales belly they take vp the rest of the candels But were it that they with-held themselues yet cease they not to be guiltie of th' offence committed about these images Math. 18. Luc. 17. for in the Gospell a curse and wo is pronounced against him by whom offence commeth to the Church and which maketh the least of the Church to take offence that better it were for him to haue a milstone hanging at his neck and to be cast into the sea Now so it is that images bring a mightie offence to the Church causing the poore people to sinne a sinne beyond all measure sinfull and they which haue brought them in and do mainteine them still in the Church with them that set in the peoples way this stumbling stone are most wretched and guilty before God But how wil your Doctours aunswere wise Salomon Sap. 14. who foreseing their cloak and excuse of remembraunce most largely declareth how this remembraunce onely hath brought in idolatrie among men 4 Reg. 18. what will they say to the fact of Ezechias so greatly praysed who caused the brasen serpent to be destroyed hauing bene set vp by the commandement of God reteined so lōg in the Church because the people fell to idolatrie by occasion of this serpēt which is a story for this purpose very notable Th'Apostles caried no images crucifixes crosses or relikes in their sleeues as your preachers are wont the rather to perswade the people they caried not Christ but in memory mouth and exāple of lif Rom. 10. S. Paul speaking of faith saith ring hearing by the word of God he saith not by sight nor by seruice of images Deut. 17.4 Moreouer it is writtē cursed be the mā that shall make a grauen or molten image And Moses repeting the cōmandements of God to the childrē of Israell telleth them ye haue heard the voyce of his wordes haue not seen any image sauing the voyce which is a thing that cannot be painted saith Esdras take good heed to your soules therefore for ye saw no image in the day that the Lord spake to you out of the middes of the fire in Horeb that ye corrupt not your selues and make you a grauen image or representation of any figure whether it be like any male or female c. Thus the Scripture teacheth vs that it is sinne to make images onely for Religion sake without mentioning any bowing of the body or seruice but principally to graue karue or peinct th' image of God And yet are ye so rash as that ye durst peinct and make a grauen image of God who is an essence inuisible infinit incōprehēsible if the word of God had borne any sway or credit with you if ye had but knowne it the chesill and pensill had falne out of your fingers so often as ye went about to resemble him Is it possible that the words of Isay and S. Paul were not power-full enough to bring you to some sense of your sinne when Isay had discoursed to th'uttermost extēt of vnderstading whatsoeuer he could of the most glorious and incomprehēsible Maiestie of God Isay 40. he cryeth out to whom will ye liken God or what similitude will ye set vp vnto him againe to whom now will ye