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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	belong_v	custom_n	tribute_n	1,565	5	11.5084	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68090	An apology or defence for the Christians of Frau[n]ce which are of the eua[n]gelicall or reformed religion for the satisfiing of such as wil not liue in peace and concord with them. Whereby the purenes of the same religion in the chiefe poyntes that are in variance, is euidently shewed, not onely by the holy scriptures, and by reason: but also by the Popes owne canons. Written to the king of Nauarre and translated out of french into English by Sir Iherom Bowes Knight.; Apologie ou défense pour les chretiens de France de la religion reformée. English	Gentillet, Innocent, ca. 1535-ca. 1595.; Bowes, Jerome, Sir, d. 1616.	1579 (1579)	STC 11742; ESTC S103023	118,829	284

in authoritie vnder them that we may leade a quyet and a peaceable life in all godlines and honesty For that is acceptable before God our Sauiour And it is not for any man not only to exempt himselfe from obaying the prince but also to deny to pay him tribute seeing that our lord Iesus Christ did pay it and hath commaunded to pay it S. Paule doth also witnes the same thing saying that the duty of conscience commaundeth vs to pay tribute to princes because they be the ministers of God and serue thereunto Therfore geue vnto euery mā sayth he that which is due vnto hym Tribute to whome tribute belongeth custome to whō custome pertaineth duty to whom duety belongeth and honor to whom honor is due To be short next after God wee owe to the Prince all obedience honour and feare neither ought wee to thinke it straunge that God shoulde haue the cheefe preheminence seeing that the prince is but his minister and seruant and that the Liefetenant ought not to goe before him which putteth him in office nor the seruant before the master And that was the cause why Daniell said so boldly vnto the king Darius that he had made no fault in disobaying his commaundement which he could not haue obayed without offending both God and his own conscience Also it was for the selfesame cause that the obedience which the people of Israell did yeald vnto their king Ieroboham which caused Calues of golde to be made and commanded the people to honor them is condemned by the word of god For in matters of Religion we ought to hold the generall rule which S. Peter teacheth saying We must rather obay God than man. The reason hereof is the same that is alleadged by S. Paule namely That we be redeemed or bought with the precious bloud of our Lord Iesus Christ which is a thing of so great and excellent price that we ought not to turne away from the saluation which he hath purchased vs for any thing in all the world We haue heretofore alledged some of the decretall Epistles of the Popes Gelasyus Innocēt the third and Bomface the eight by that which they haue done their indeuour to thrust down emperours kinges and other Princes far vnderneath them but the auncient Canons speake farre otherwise for by them euen the Pope himselfe whensoeuer he cōmitteth any fault ought to be corrected and punished by the Emperour as Pope Leo the fourth auoweth and confesseth in his epistle written to the Emperor Lewes which epistle is made canonicall If we haue done sayth he any thing which wee ought not or haue not performed the equity of the law towards your subiects we are ready to amend our fault by the iudgement of your selfe or of your commissioners for if we which should correct the faultes of other men do worsse then they we be not the children of the trueth but which thing I speake with great grief we be masters of error more thā others Wherfore we most hūbly besech your maiesties clemency to vouchsafe to send hither some commissioners of yours such as feare God to informe you of our behauiour and to make as diligent inquisition thereof as if your imperiall maiestie were here present in proper person and to search out the trueth by peecemeale not onely of the thinges afore mentioned but also of all other matters which may haue bene reported vnto you So as by that meanes al things may be determined by lawfull examinatian of the case and nothing remayne to be discussed and decided hereafter By which Canon it appeareth playnely that the Emperour of Rome hath power and authoritye to inquire of the misbehauiour and misdealings of the pope and that he may by lawful iudgement condemne and punish him when he doth amisse We do also read in S. Gregory who is esteemed for one of the best Popes that in his epistle which he wrote to the kings of fran̄ce of Englād and of the westerngothes he did alwaies call them his children But when the wrate to the Emperor which raygned in his tyme whose name was Mawrice hee called him his Lord and spake very humbly vnto him as vnto hym that was his soueraygne declaring that he did and would obay the sayd Emperors most mylde commaundementes for those be his termes that he vseth There are other Canons also by the which all power of Soueraintye is attributed vnto princes as well ouer the lay people as ouer the clergye and ouer the goodes both of the one and of the other These be the very wordes of the Canon S. Peter in fishing found tribute in the mouth of a fish because that the church ought to pay tribute of such outward good as are sene to al mē And the case so standeth that for his tribute he was commaunded to pay not all the whole fish which he had caught in fishing but onely the peece of siluer which he had founde in the mouth of the fish which he had caught because the church it selfe or the preheminence of the place ought not to be geuen to Emperours and Kinges nor to be put in subiection to their power But surely as I sayd before that which was found in the mouth of the fish is commaunded to be geuen for the tribute of Peter and of the Lord because wee ought to pay tribute vnto princes of the outwarde goods of the church according to the auncient custome to the end they may mayntayne defend vs in good peace and quietnes By which canon it appereth that princes may as well rayse tribute vpon men of the Church as vpon the lay people although they may not take authority in deuine matters further than to cause obedience to be geuen to the commaundements of God as it is sayd in an other Cannon in expresse wordes When Emperors make wicked lawes to maintayne falshood agaynst the trueth it serueth to trye the true beleuers who are crowned with martirdom for perseuering in the truth But when they make good lawes and edictes to mayntayne the truth agaynste the falshood the persecutors are strickē in fear by it and such as vnderstand the truth do amend themselues Whosoeuer therefore doth refuse to obay the edictes of the Emperoures and princes that mayntayne the true doctrine doe procure themselues great punishment but as many as refuse to obay the edicts made agaynst the will of God winne to themselues great reward Eor euer since the tyme of the prophets all kinges are blamed which haue not prohibited and rooted out from amongst Gods people all such thinges as haue bene set vppe agaynst his commaundements And these which haue prohibited thē and rooted them out are highly praysed aboue al others Nabuchodonosor being an Idolater did make a trecherous proclamation that all men should worship his Image But those which refused to obay the vngodly law dealt faythfully and holyly With this Canon agreeth an other canon taken out of S.

that in the year 1273. in the time of Pope Gregory the tenth there was a Counsell holden at Lyon whereby was confirmed the prohibition made in the Councell of Lateran vnder Pope Innocent the third in the yeare 1215 which forbad the deuising of any moe new orders of mōks or habites of new religion whereof there had sprong vp a maruelous sort since that time and all new religions which had been inuented after the said Councell of Laterane were disanulled and forbidden What shall we then say of the smokymonkes the Iesuits and the Capussins which are growen since that time To conclude neither the Monkes of old time nor those which haue been deuised alate nor their vowes nor their works haue any ground in the word of God neither doe they behaue themselues according to their own Canons ❧ Of the commaundementes of God. The v. chapter THe difference betwixt the Romish Catholicks and that protestants touching the commaundementes of god is not small For the protestantes accuse them or els the Pope to haue wiped out the second commaundement which forbiddeth Images and to haue cut the last commaundement into twaine to make vp stil the number of tenne And truely it is a great trechery a presumption vtterly intollerable to haue bene so bold as to rase a whole commaundemēt out of the law of the liuing god For if ye marke well the commaundements which the priests pronounce in the saying of their common Masse ye shal finde that Immediately after the first commandement which is Thou shalt honor but the one God and loue him perfectly they haue put the third commaundement which is Thou shalt not take the name of the Lord thy God in vayne and haue wiped out and ouerskipped the second commaundement which doth forbid to haue Images or to honor them Whiche thing hath beene done of purpose by the Pope and his Adherentes that they might the more easily fill the temples of the Christians vnawares with Idols and Sayntes of both kindes to draw vnto themselues offeringes and obuensions and other like thinges as may be seene by the sequel therof So as in this point the doctrine of the Romish catholicks is contrary to Gods word and commaundement for God sayth Thou shalt make to thy selfe no grauen Image nor the likenes of any thing nether shalt thou doe any honour vnto them Contrariwise the Romish catholicks vphold that it is lawful to haue Images in Churches as they haue and to knele before them and to offer vp candles and incēse to them and to put of their Cappes vnto them Is not this I pray you a direct encountering of Gods ordinaunce and a trāplinge of it vnder foote and a robbing of the creator of his due honour to bestow the same vpon stones and stocks For if they say that they worshyp none but onely God and that the thinges which they do to the Saints and to their Images is but a seruing of thē according to their own distinction of worshiping and seruing The aunswere herunto is both ready and very easy namely that first their own canons which alow the honoring and seruinge of Images doe vse the selfe same terme of worshipping sayinge that Christians ought to honor and worship Images And as for their distinction of worshipping and seruing it canne in no wise serue to excuse thē First because it doth not followe by force of that distinction that it is lawfull for them vnder that pretence to wipe out one of the commaundements of God. Secondlye because this distinction of worshipping and seruing is fond foolishe chieflye in the Application which they make therof For they say that they honor God with the honor that belongeth to worshipping and that they honor the Saynts with the honor that belōgeth to seruing Now who is so very a foole that he doth not perceyue how by this meanes they humble themselues more in their honoring of Sayntes than in theyr honoring of god For he doth more imbase himselfe which serueth than hee which worshippeth or honoreth For as we commonly see great lords can find in their hartes to honour meane personages to whome notwithstanding they will not vouchsafe to submitte themselues to doe them any seruice But yet moreouer this distinction is false As S. Augustine proueth who sayth that worshipping is alwayes taken in the Scriptures for seruice So as by that reckning worshipping and seruing are all one thing And in very deed both in the Scripture and also in the books of the auncient doctors those two wordes are names of one selfe same thing and signify bothe one thing without difference And as for the honoring of Images the same doctor who neuer hard of the distinctiō of worshipping and seruing doth vtterly condemne it saying that those be greater Idolaters which worship the Images that are made by the handes of men Than those which do worship the Sonne the heauen the sea and the other creatures which are made by the hand of God. Agayne the Protestantes say also that the Romish Catholickes haue corrupted the third commaundemēt For by the same god doth forbid men to take his name in vayne But yet doth he not forbidde to sweare by hys name when the othe is not in vayne as when a mā is brought to affirme a trueth before the Magistrate But doth commaund that in such case a man should sweare by his name And truly when in such an earnest matter men affirme the trueth it is an honoring of God who is the truth it selfe to take him to witnes and it is a dishonoring of God and a despising of him if they sweare by any of the creatures Yet notwithstanding the Romishe Catholickes permitte men to sweare in iudgementes vpon the reliques of S. Anthony and by the heesayntes and sheesayntes and other creatures which thing their own canons doe condemne Consider sayth a Canon that our Sauiour hath not forbidden vs to sweare by God but forbiddeth vs to sweare by the heauens by the earth by Ierusalem or by thy head An other Canon sayth thus Thou doost not amisse in vsing an othe well for although that of it selfe it be not good to sweare yet neuerthelesse it is necessary whē a man is to be perswaded in a truth There is an other canon which punisheth those that rēd god in peeces by their strāge othes which now a daies are but to much vsed saying thus If any man sweare by the heares or by the head of God or do vse any such like blasphemy If he be of the cleargy let him be deposed and if he bee a lay man let him be accursed The Protestantes say farther that the catholickes haue so corrupted the fourth commaundement as that by all likelihood their meaning was to haue made it quite away as they dyd the Seconde For God sayeth in his Law sixe dayes shalt thou labor and do all that thou hast to doe but the seseuenth day is the sabaoth of

them euidently that it is not so when we come to the scanning of euery poynt particularly that is in question And for proofe and demonstration of our sayinges we will take for our grounde three Maximes or generall rules which are very certayne and true whereby euery man shall easely be able to iudge whether the same religion is to be reckned wicked new and hereticall or no. The three Maximes are these The first is that that doctrine of Religion whereby God is most honored is the best The second is that that Doctrine which is best builded vpon the worde of God is the moste auncient and true The third is that the Romish Catholickes cannot well accuse that doctrine of heresie which is approued by their own Canones Which three rules or maximes be so cleere euident of them selues that in mine opinion the day or the Sun is not clearer For seeing that Religiō is no other thing than the duty which we owe vnto god It doth folow that that doctrine which teacheth vs to yeld vnto him all dutye and honour and to rob him of no part thereof is a good and true doctrine and that there can be no better Likewise it is certayn that the doctrine which is builded vpon the only word of God ought not to be called new but that we may rather say that it is as olde as the world it selfe In so much that they which doe call it new may not nor cannot so call it in respect of it selfe but onely in respect of their own ignorance for to the ignorāt euery thing that they vnderstand not is new Neither is it to be douted but that it is most true because that God who is the author therof is the truth it selfe and the fountayn of light and wisdome In like maner I thinke that al mē will easily graunt that euen the earnestest Catholickes of Rome can not dispence so much with them selues as to accuse that Religiō of heresie which is approued by their own Canones because the Canones be authorysed by the Popes themselues For the decrees of Gracian from whence I intend to draw the most partes of the Canōs which shal be alleaged were ratifyed authorised by Pope Euginie the third who commaunded that they should be red in the Vniuersytyes and vsed in iudgemēt as they haue bene euer since So that to reiect and condemn the Canons were as much in effect as to deny the Pope and all the Romane Religion But full well I know that hereafter when I shall alleadge the Canons those passionate Catholickes will rise vp and say that there be other canons contrary to these and truly I will not deny but that the bookes of the Canon law are ful of cōtraryeties Yet dare I boldly say and assuredly auow that those Canons which I will alleadge in this booke are of the best and most auncient of al the Canon law which haue proceeded from the best springs fountaynes and from such authors as were most principall in skill and holynes as may easely bee iudged by those that will compare them with their bookes Hauing thus set downe these three Maximes the truth whereof is easelie to be perceaued by euery man of common capacitie yea euen of the grossest sort I am now to apply them orderlye to euery particular poynt And first of all we will treate of Prayer ❧ OF PRAYER The second Chapter THe doctrine of the professors of the Gospell touching prayer is verye playne Their opinion is in effect that we ought to offer our prayers vnto God our maker who is able inough to geue vs whatsoeuer we aske gratious in harckening gentlye to our requestes Who also hath manifested his great goodnes in giuing his euerlasting Sonne to the end that by him our manhoode might haue accesse to his Godhead And therefore they say that in praying to God our creator wee muste alwayes vse the credite and intercession of his Sonne our mediator who may boldly goe to the Father because he is God as he is in the selfsame Godhead and being and disdayneth not also to apply himselfe to men and to be an intercessor for them because he is man as they be Nether is this manner of praying vnto God altogether disalowed of the Romain Catholicks but they wil needes adde thereunto that we must haue also other Mediators and Intercessors to God the Father and to Iesus Christ himself That is to wit the hesaints and the shesaintes which are many in number in their times haue done many a faire miracle For say they if a man would be a suiter to a king in any cause or to his eldest sonne he would not at the first dash preace to their presence but goe to some of their seruants or Lordes of their court And so it seemeth a thing very reasonable and meete that when a man is minded to pray to god for any thing he go first to some of the Celestial court to purchase acces to god to Iesus Christ his Sonne by their meanes and that to doe otherwise were a kinde of dispising of the saints who haue the charge from God to pray continually for the Millitante Church and euery particular person of the same Truely it is not to be denied but that these reasons haue some colour and shew of truth if we shall iudge of God as of man. But hereunto the Protestants reply that we may not iudge of God as of a king or as of another mortall mā for there is great difference God is altogether good and inclyned to doe good But men be they kinges or other are naturally euill and disposed to doe euill both against God their neighbors God vnderstandeth our Prayers assoone as they be conceiued in our harts and before our mouthes doe vtter them But to cause a king to vnderstande our suites we must put them in wryting or tell them by word of mouth and therfore we haue neede of Aduocates to lay forth our cases of Maisters of requestes to preferre our petitions to the Prince or to his councell and of the fauor of great Lordes and councellours to get vs audience and dispatch All which thinges haue no place with god So that to compare the maner of praying vnto God with the preferring of suits vnto Princes is a token that we slenderly consider the greatnes of god And here wee haue to note a proper saying of S. Ambrose which he vttereth in these expresse wordes Those which in steede of resorting vnto God repayre vnto creatures are wont to colour their contempt of God with this miserable excuse That by the menes of those to whō they haue recourse they may attayne to the presence of God as men attayne to the presence of a king by meanes of his officers But I pray you is there any man so mad or so careles of his owne life that he dareth yeald the honor to any of the kings seruantes or officers which belongeth

to the king himselfe specially seeing we finde that such as dare but speake of the like matters are by the law gilty of high tresō No. And yet these that yeld to the Creature the honor that is due to the name of god which letting god alone do worship their fellow seruaunts think not themselues blame worthy at all as who should say they could reserue any greater honor vnto God. Now the reason why men make their suites to Princes by the meane and fauor of Noble men Captaines and Officers is because the king is borne a man and knoweth not in whom to repose his trust and confidence for the ordering of his publick affaires But as for GOD from whom nothing is hidden for he knoweth euery mans desertes vnto him we haue no need of an Aduocate but of a deuout hart For wheresoeuer such a harte speaketh vnto him he wil answere him By which sayings this good doctor S. Ambrose by good and apparant reasons confoūdeth the doctrine of the Romish Catholicks touching the intercession of Saints So as to vse any other mediator to Godward than our Lord Iesus Christ is a distrusting of his fauor and of the goodwill he beareth vs as though he were like vnto some rough and vncurteous prince that wold take displeasure if a mā preaced to his presence not being presented by some officer of his court For say the Protestants are not we certayn and well assured of the clemency goodnes of our Sauior that doth inuite vs to come directly vnto him Is not he our good Shepheard our Redeemer our attonementmaker our reconciler and our brother Wherfore hath he taken vpon him our flesh borne our iniquities fulfilled the law wherby we were condemned shed his most precious bloud and suffered death and passion vpon the crosse Is it not for vs that he hath done all these thinges to purchase our saluation and reconciliation with God his Father For neither for himselfe nor to increase his own glory needed he to humble and imbase himselfe so much And therefore it is not to be douted but that he doth discharge his office of Mediatorship much better than all the saintes can doe specially seeing that he is the only meanes that they be saints and without him they could not so be Now as it is not to be douted but he hath great good will to do the office of a Mediator for vs so must we beleeue that he will not consent that any other should take vpon him to doe it but is and will be the onely obtayner of our saluation and of the heauenly blessinges which God shall geue vs. These be the reasons which the Protestants do alleadge for the maintenaunce of their doctrine touching prayer Whereby it doth plainly appeare that their doctrine is the best according to our first maxime because that the honor which belongeth to Iesus Christ our Lord is therby better and more soundly and wholly without diminishing rendered vnto him then by the doctrine of the Romish catholicks who would haue so great a number of Mediators as they seem to leaue to Iesus Christ nothing els but onely the name of mediator doe attribute to the saints both the name and the effect Secondlye this doctrine of the Protestants is perfectly groūded vpon the word of God as all men may know by considering as well the precepts as the examples which are in the bible concerning prayer For first of all the holy Scripture teacheth vs to put all our trust in the goodnes of God and to pray onely vnto him assuring vs that he will geue care vnto our prayers saying If you being euill can skill to geue good thinges to your children how much rather will your Father which is in heauē geue good things to those that aske of him And agayne it exhorteth vs to vse the credit of Iesus Christ our Mediator to God the Father saying If any man haue sinned we haue an aduocate with God the Father euen Iesus Christ the righteous And to the end we should not doubt of the power and good will of our Mediator towards vs it doth assure vs of two thinges The one that he sitteth in his Maiestye and might on the right hand of the throne of his Father And the other that he doth pray and make intercessiō for vs. He is saith S. Paul vpon the right hand of God and maketh intercession for vs. And for that we should not abuse our selues in seking many mediators vnto god the holy scripture doth also teach vs that as we haue but one God to whom we ought to pray No more haue we but onely one Mediator saiing For there is but one God and one Mediator betwixt God and man the mā Iesus Christ And because we should not doubt that God is our Father and that we may vse him as a Father we are taught that those which beleeue in the Mediator are made the children of god by the same faith belief saying to all those that haue receued him he hath geuen priuiledge to become the Children of God that is to say To those which beleue in his name So as Iesus Christ himself teaching vs how we should pray to God hath willed vs to call him our Father Moreouer in the Psalmes of Dauid and in the other bookes of the Bible there are infinite numbers of examples which proue that all holy mē haue alwaies made their prayers vnto God and neuer vnto dead mē nor called vpon them to be their meanes and Intercessors vnto God. Wherupon it followeth apparantly that the doctrine of the Protestāts touching prayer is the most auncient and true according to our seconde Maxime Finally the sayd Romish Catholicks ought not to charge the Religion of the Protestants with heresie by the which they say there ought to be no praying to the Saintes which are out of this world for there is no man of so simple iudgement but he will confesse it to be meere madnes to pray to them which cannot heare him as questionles those which be dead cannot vnderstand the prayers which we make vnto thē in this world because as witnesseth the Canon they know nothing of the things which are done in this world except sayth the same Canon that those which die doe cary them newes of the things which they haue seene and vnderstoode before their death These are the very words of the Canon We must needes confes according to the trueth that those which are dead doe know nothing of that which is done here vpon earth but they may well be aduertysed of them by such as die and goe vnto them and yet not of all thinges but onely of such thinges as are lawfull for those that be heare to beare in memory and expediēt for the others to know Thus by this Canon it is most euident that we ought not to pray vnto Saintes seeing they be dead and cā neither heare nor see nor know