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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

his maiestie may easely discerne if it may please him to heare our reasons or but only to looke vpon this litle Apologie And surely Sir we assure ourselues that you will alwayes continue to be a mean to his Maiestie euery day better than other for the maintenance and quyetnes of vs and our Religion because you were brought vp in it in your young time and haue made a good profession of it Besides this the famous examples of your noble ancestors which haue been euer renowmed for their godlynes doe direct you to the following of their footesteps For the Histories doe auow vnto vs that your Ancestors of the renowmed house of Burbon for I will not speake of those of late time whose remembrance being yet fresh in mens mindes and will continue honorable for euer among them that come after vs haue alwayes been had in honor for their great zeale towards the Christian Religiō and for their feruent loue to the mayntenance of the crown of Fraunce of the quyetnes of their countrey which are two principall points wherein godlynes shineth forth For first of all the great and dangerous voyages which your Ancestors haue made with men of warre into the East countreys and into Affrike against the Turkes Sarasyns for the great desire they had to aduance the Christian Religion as the two voyages of king Lewis the saint The two voyages of Lewes Duke of Burbon and the voyages of many other princes of their race doe yeald sufficient record of their Religious and godly disposition And although that in those dayes by reason of the great ignorance of languages and of good learning and consequently of the pure doctrine Religion was not so well vnderstoode nor so purely taught as it is nowadayes through the grace of god yet it is not to be douted but that if they had had a purer and cleerer vnderstanding therof they would haue been so much the more earnest and zealous in it And as touching loue and dutifulnes towards their countrey which is the second poynt wherin godlynes consisteth your sayd aūcestors haue geuen so good tryall therof by their contynuall imploying of themselues valyantly in the defence and inlarging of the Crown of Fraunce aswell against forrain enemies as against the disturbers of the publick peace that the house of Burbone hath alwayes iustly had this honorable reporte to haue been alwayes a florishing branch of the bloud Royall and a sure piller of the liberty and safety of the Realme As for example Iaques of Burbon Earl of March and Cōstable of Fraunce gaue good proofe of his loue towards the welfare of his countrey and towards the Crown of Fraunce in hazarding himselfe in many battailes against the English men then almost inuincible enemies of this Realme specially at the battel of Poytiers in the time of king Iohn and also in doing his indeuour with great good will to conclude the peace at Britany and to driue the Companions and Outlawes out of Fraūce which tooke their pleasure in spoyling the coūtrey and in maintayning of trouble in the Realme Also Lewis of Burbon the first Earl of Vādome for that Earldome fell vnto him by his mother made warre against the Englishmen in the time of king Charles the sixt not only in Fraunce but also euen in England and he was a curteous Prince and very profitable to his Countrey aswell in matters of war as of peace His sonne named Lewis also being then Lord great master of Fraunce was in many battailes where he fought valiantly specially at the battaile of Agincourt notwithstanding that he was taken prisoner by the Englishmen with many other great Princes and Lords of Fraunce Likewise he was one of those that toke most paines to make the peace at Arras in the time of king Charles the seuenth for the suppressing of the Ciuil wars which had indured so long time welnere to the vtter destruction of the Realme Iohn of Burbon Earle of Vandome and sonne of the sayd Lewis was also a virtuous Prince and a valyant warryor and aduentured himselfe in many a battaile specially at the siege of Fronsack in the Marches of Burdeloys where he was made knight for his valiant desertes and he was one of the Princes which tooke part with Lewis the Dolphin and with the Dukes of Burbon and Alaunson in setting themselues against the wicked and tirannicall dealings of certayne timeseruers and flatterers of king Charles the seuenth Fraunces of Burbon his sonne a good and stout prince went in the viage to Naples with king Charles the eighth and behaued himselfe nobly in matters both of peace and warre to the honor and profite of the Crowne of Fraunce and of his whole country But I should not soone make an end if I minded to recken vp all the excellent princes of your maiesties most renowmed house of Burbon and much les should I do it if I ment to take vpon me to rehearse their heroycall deedes and vertues which would require many great volumes But I thinke it inough for me to haue named some few of them that might serue for examples to princes and to all other men to speed themselues valiantly in the defence and mayntaynance of the peace of their countrye Which examples wil in my opinion be the better liked of your maiesty because they come not onely of your owne house which hath alwayes been most fruitfull in noble and vertuous princes but also of the Linial discēt of your progenytors For the late king of Nauare your father was the sonne of Charles of Burbon the first duke of Vandome who was sonne of the foresayd Fraunces Earle of Vandome who was sonne to the forenamed Iohn who was sonne to the foresayd Lewis Lord great master of Fraunce who was the sonne of the other Lewis the first Earle of Vandome who was the son of Iohn Earle of March who was the sonne of Iaques Earle of March and constable of Fraunce who was the sonne of Lewis first duke of Burbon surnamed the great duke who was the sonne of Robert of Fraunce Earle of Cleremount and Beawuoysin who was the Sonne of good king Lewis the saynt And so your Maiestie is the eleuenth in order descending in the right line from S. Lewis your great Ancestor whose vertues I hope that God will make to grow more and more in your Royall person making you to be a follower of his steps in that he was a good defender of the Christian Religion a louer of vpright iustice a natiue example of good manners a seuere correcter of partiall corrupt Iudges an vntreatable punisher of blasphemers Atheistes and vsurers and a zealous furtherer of all good reformation But now to come back agayn to my matter I hope that such of the Romain Religion as shall reade this my wryting shall haue no cause to finde fault with me or to say that I deale to roughly with them For hauing once simply and without any bitternesse set down my

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

goodnes by heaping vpon vs his blessings as it were in recompence of the good works which he himself hath wrought in vs and in making vs to reap the fruit of his own labor and to receyue the reward which he himself hath deserued But touching the great and incōprehensible benefit of the gifte of eternall life and of knitting vs vnto him selfe in euerlasting happines he doth not geue it vs in any other respect or consideration thā only for the loue of his welbeloued sōne Iesus Christ That was the cause why he wold haue him to come down into this base world and to take our nature vpon him and to fulfill the law for vs and to beare our iniquities and greefes and at a word to be our Mediator our redeemer our high priest our Shepheard and our spirituall king All which titles he hath taken vpon him to saue vs and to be the onely cause of our euerlasting felicitie and to knit and incorporate vs vnto himselfe and to make vs partners for euer of his heauenly glory Yet may we not hereupon conclude that we should not doe good workes as though they stoode vs in no stead to saluatiō for they be fruits of faith and whosoeuer hath the true faith doth incontinently shew it by the good fruites and effectes which it bringeth forth in him And he that doth no good workes cannot saye that hee hath true fayth Besides that we also are sufficiently led to doe good workes by the great number of other benefites and blessinges wherwith God crowneth thē as we haue sayd before This is the sūme of the doctrine which the Protestants do hold concerning faith and good workes Whereby they yelde wholly vnto God and to our Sauiour Iesus Christ the honour which belongeth to hym as to the true onely cause of our saluatiō of all the good things which we haue and receiue aswell Spirituall as Temporal whatsoeuer they be It followeth then acording to our first Maxime that this doctrine is better thā the doctrine of the Romish catholicks who affirme that by theyr good works they deserue Paradise all the other good things which God geueth them that these good works do partly proceed of themselues and of their owne free will and partlye of Gods grace as if God alone coulde not saue them if they helped not the matter by their owne good workes which they hold to be part of the cause of their saluation which doctrine all men may easely perceiue to be repugnant to the nature of god For seing that he is altogether and perfectlye mercifull it must needes follow that those that be saued be saued wholly and not in part by his onely mercy which should not be perfect if the effect thereof were not perfecte and entyre Notwithstanding the Catholickes holde opinion still that their good workes are part of the cause of theyr saluation and that they be not saued by the onely mercy of God. Yea there are monkes which take themselues to haue such aboundance of good workes in store that they not onelye haue ynow wherewith to merite their owne saluation but also a great masse of ouerplus which they cal works of supererogation to purchase the saluation of other men but chiefly of such as do them good and geue them liberally of their temporall goods which doctrine in very truth all such as loue the name of God ought to reiect For it is an vtter defacing of the benefit of our lord Iesus Christ an attributing of the honor of our saluation to the vncleane works of sinners whereas in deed we ought to attribute the same to the death and passiō of the son of god who is without sinne Also it is to be discerned by Gods word which of the two doctrines is the truest and most auncient For the Scripture doth playnelye teache vs that we be iustified by fayth without the workes of the law so consequently by fayth onely when it sayth Wherfore no flesh shall be iustified before him by the workes of the law And it sayeth in an other place for you are saued by grace through fayth and not of your selues it is the gifte of God Not for workes leaste any man should boast of himselfe And in an other place it is sayd He hath saued vs not by the works of righteousnes which wee our selues haue done but of his owne mercy And Saynt Paule sayeth in an other place I esteme all things as doong so I may gain Christ and be found in him not hauing mine owne righteousnesse which is of the law but the righteousnes which cōmeth by beliefe in Christ Now as there is no comparison betwixt the desertes of Iesus Christ our sauiour and the desert of mens good workes no more than is betwixt the brightnes of the Sun a litle sparke of fire so must we needes confesse that our consciences do finde without all comparison far greater and excellenter quietnesse in the righteousnesse of fayth thā in the righteousnes of good workes And in that respect doth S Paule say Beeing then iustified by fayth we haue peace with God through our Lord Iesus Christ By whom we haue also accesse through fayth to this grace wherin we stand and reioyce vnder the hope of the glory of God. But yet this fayth which doth iustifye vs may not be void of good workes for then it were like the fayth of deuils who beleue that God hath commaunded the contentes of the tenne commaundementes but doe quite contrary For such a faith wyll not iustify vs as S. Iames doth teache vs And wheras the Catholicks hold opinion that we are iustified by the grace of Christ and our good workes both together S. Paule doth answere them thus If it be of grace then is it no more of workes for then grace were no more grace And if it be of workes It is no more of grace for thē were works no more workes And whereas the Monkes beare men in hād that by their good works of Supererogation they deserue Paradise for themselues and for theyr benefactors Iesus Christ doth aunswere them himselfe and vtterly cast down their pride and ouerwéening in that he sayth when you haue done all the things that are commaunded you say vnto your selues we are vnprofitable seruauntes we haue done no more than we ought to do Neither may we say that Iesus Christ doth commaūd vs to say so to make shew of humility for he who is the truth it selfe doth not cōmaūd vs to lye for any intent good or euil And therfore it followeth that seing he commaundeth vs to say that though we haue done al the cōmaundements which neuer any man did but onely Iesus Christ yet were we but vnprofitable seruauntes and god were nothing in our dette for it because we haue done nothing but that whereunto our duety bindeth vs I say it followeth that the same is certayne and true Dauid also doth

the Lord thy god c. And the Romish Catholicks doe contrarywise say that in some weeks wee ought not to labour past three or foure dayes or fiue at the most for the rest say they of the sixe ought to bee imployd idlely in keeping them holy and feastfull to the sayntes I pray you tell me is not this a manifest impugning of the sacred inuiolable commaundement of God our creator Is it not a setting of thē selues directly agaynst his holy will I know well it may be sayd that in the tyme of the olde law of Moyses they did make moe resting dayes than the seuēth which was called the Sabaoth day As the feast of the Tabernacles of Trumpettes of vnleauened bread of Easter such others like But the aunswere hereunto is that such feasts were commaunded by the expresse word of god And bee not those feasts which are celebrated in the Romish Church Otherwise in al the sayd feastes of the old law the people did not loyter from their worke yea and euen in the Christian primatiue Church men might worke in tillage vpon the Sonday as it appeareth by a law made by the Emperour Constantine Which sayth thus Let all Iudges Citizens and handicraftes men forbeare their worke vpon the honorable day of Sonday But let it be free and lawfull for the husbandmen to labour in tilling the Earth for often tymes it hapneth that on the other dayes the weather serueth them not so well to sowe their corne and to dres their vines least by ouerhipping so small space of tyme they might lose the commoditye geuen them by the heauenly prouidence Geuen the second daye of Marche in the yeare of the second consulship of Crispe Constantine But there is a Canon taken out of S. Gregory which procedeth yet further and sayth moreouer that those which teach to abstayne from worke vpon the Saterday and Sunday be teachers of Antichrist These are the very wordes of the Canon It is come to my knowledge that certayne people of peruersse disposition haue sowed among you some poyntes of doctrine cōtrary to the holy faythe commaunding men to abstayne from working vppon the Sonday whom what els may we call than preachers of Antichrist who at hys comming will cause men to rest from all labour both vppon the Saturday and Sonday too This Canō doth plainly condemn the doctrine of the Papistes which hold opinion that men ought to do no maner of worke vpon the Sundayes nor on the holidayes throughout the whole yere The protestantes doe in deed confesse that the Sunday ought to be imployed rather in the seruice of God than in any other kinde of trauell And that it is good to obserue that order to the intent that by resting on that day folke may be the better able to go through with their worke vpon al the other dayes of the weeke But to binde mens consciences to that order were no better than to make them Iewes And although the Romish Catholickes finde fault with men for labouring vpon the Sundaies and the other feastedayes yet doe they suffer vsurers and marchauntes to vse their trafficke and to make bondes bargaines contractes paymentes and receits of money vpon their holidaies So as it is commonly seene that the tymes which are chosen for the making of Obligations and such other bondes and bargaynes be the Sundayes and the other feastdaies And that the times appointed for paymēts of money are generally vppon the feastdayes And yet if now a dayes any poore protestant should labor sixe dayes of the week in the fieldes or in his shop to obay God and to mayntayne hys poore family by and by they will cry out that he is an heretick and worthy to be burnt or banished And why so Is it heresy to obay God Now whē when men vse such speeches is it not all one as if they called vertue vice and white black Therefore let them hardily know that their spewing out of such speaches is agaynst God himselfe who will one day well cause them to feele his terrible iudgement and make them know that hee is ielous of his honor and a reuenger of the despight done to his commaundements The ninth commaundemēt also is corrupted by the Catholick sophisters for God doth vtterlye and simply forbid to lye And they are of opinion that it is lawfull to lye for a good intent And not onely to tell a lye by reporting some vntrueth but also to break both promise and oth to Which is contrary to naturall reason whereby the lawe of all nations hath bene brought in which willeth that both the publicke and priuate promise should be religiously obserued kept for the maintenance of humaine societye And it is also contrary to the word of God which not onely reproueth liing but also threateneth the lyer with damnation and commaundeth vs to keep our promise euen though it bee to our owne disaduantage Also it is contrary to the canon law which sayth that all kinde of lyes are sinne and that we ought to keep our othe promise euen with our enemies against whom we make warre For as the Canon sayth expresly Men ought not to seeke peace to the ende to make war but to the end to gayne peace And I would to God that the Romish Catholicks had well obserued these Canons For then had not we frenchmē falne into the calamities and ruine which we now bee fallen into The other commaundementes likewise haue bene greatly corrupted by these Sophisters which name thē selues catholickes As namely the seuenth commaundement which forbiddeth Adultery hath bene corrupted by the goodly counsell of Tollette and by Isodorus which sayeth thus A christian may not haue two wiues nor moe than two but one onely But if he haue not a wife he may haue a Concubine which doctrine the Pope hys vpholders haue Canonised and confirmed thereby the better and more easily to maintayne their shamefull Lechery notwithstanding that the seuēth commaundement and also the auncient Canons prohibit all dwelling or matching together of mā and woman sauing onely in marriage Wherefore for a conclusion vppon this poynte it appeareth openly that the Protestauntes retayne Gods Commaundementes in their purenesse and soundnes without taking aught from them whereby it is euidēt to be sene that their doctrine is the best the auncientest and the fardest from error according to our forsayd maximes ❧ Of the Sacrament of Baptisme The vi chapter ALthough the Romish Catholickes holde opinion that there are seuen sacramentes yet not withstanding to auoyd tediousnes wee will speake here but of two That is to say of baptisme and of the Lordes Supper As touching Baptisme the Catholickes and the Protestauntes do well agree in the principal poyntes which is that it ought to be done in the name of the Father and of the Sonne and of the holy ghost with the sign of water But they doe differ very much in the other poynts and