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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

whoredome and bawdry which is amongst the most parte of Priests And moreouer the Canons denounce those persons to be Idolaters which heare the Masse of any Priest or Deacon that is a Fornicator For thus saith a Canon taken out of S. Gregory If any Priest Deacon or Subdeacon be stayned with the sinne of fornication we in the name of the father almighty by the authoritie of S. Peter doe vtterly forbid bim to come into the Church vntill he haue done penance and made amendes And if they continue in their sinne let no mā presume to heare their diuine seruice for their blessings shall be turned into cursings their prayer into sinne And this doth the Lord himselfe witnesse where he saith by his Prophet I will curse your blessings And as many as disobay this holesome commaundement shall fall into the sinne of Idolatry Were this Canon wel vnderstood of the infinite number of pore ignorant soules that hold of the Romish Religion and doe ordinarily hear the Masses and other Church seruices of lecherous priestes I beleeue they would rather forbeare it vtterly than defile themselues so wretchedly with Idolatrie And as saith this Canon receiue the curse of God in receiuing the blessing of such a priest But ignorance accompanied with error which hath been long bred and rooted in the Romain Church doe cause the poore people to be content to heare the masses of these Fornicators But if a maryed Priest should sing them a Mas they would stone him to death and not allow his masse to be good Behold what power long forgrowen error hath ouer poore ignorant people and how strangely the tirany therof causeth their wretched consciences to goe astray For by the auncient Canons it is a cursed thing to shun the offering of a maryed priest or to beleeue that the same is to be despised because he is marryed These be the very words of a Canon taken out of the councell of Gangra If any man make difference of a marryed Priest in forbearing to come to his offering as though he might not doe it because he is marryed Cursed be he And there is yet another Canon which saith that no Priest hath power to consecrate singingcakes except he be a man of good life Which thing should make the Romish Catholicks to thinke that they put them selues in great danger of Idolatry when they worship the singing cake although it were admitted that their doctrine of Transubstantiation were true which thing the Protestants doe still deny For questionles by this Canon all be Idolaters which worship the singing bread that is consecrated by priests of euill life as the most part of them be These be the very wordes of the Canon The priestes which minister the body and bloud of the Lord vnto the people doe wickedly in beleeuing that by the law of Christ it is the wordes which the priest speaketh and not his good life which make the consecration of the Sacrament And that to doe the same there nedeth but only the solemne pronouncing of the prayer without any merit of the priest for it is written that the Prieste which hath any blemish in him may not approch to the Lord to offer any Sacrifice vnto him So then by this Canon it may be well said that in these dayes there are very few Priestes which haue power to consecrate Moreouer in these dayes they obserue no parte of the Ceremonies appointed by the Canons in the saying of their Masse For they ought to sing the Masse in single linnen cloth and not in silks of colors These are the expresse words of the Canon By the opinion of vs all we ordain that no man presume to celebrate the Sacrifice of the Altar in cloth of silke nor in any other cloth of color but in linnen cloth only consecrated by the Bishop That is to say made and wouen of flax which groweth vpon the earth Euen in such like sorte as the bodye of our Lord Iesus Christ was buried and wrapped in a simple white sheete made of flax Neither ought they to sing or say Masse without two assistantes least they should offend in the congruity of Grammer in hauing but one when they said Dominus vobiscum and Orate pro me fratres speaking in the plurall number But yet this notwithstanding the most part of Masses are said nowadayes but with one Clarke to accompany the priest yea and often times the Priest is constrayned to answere himselfe as it is sayd by a common prouerbe of a priest named Martin These be the very wordes of the Canō It is also ordayned that no priest shal presume to say masse except he haue two assistants so as he himselfe may be the third For when he saith in the plurall number the Lord be with you these words of the Memento Brethren pray for me it is very conuenient that other folks should answere of themselues to his salutation So as if all these Canons be well considered euery man may well perceiue that the Romish Catholicks haue no great reason to make so great account of their Mas or to thinke the Protestants to be in error in that they will neither come at it nor allow of it Of Maryage The ix Chapter AS cōcering marriage the doctrine of the Protestauntes differeth not much from the doctrine of the romish catholickes In deed the Catholickes do terme it a sacrament and the protestantes say it is a holy institution of God but not a sacrament because that in euery sacramēt there must be an outward signe to bee discerned with the eie and an inward thing signified which is inuisible as I haue sayed of Baptisme heretofore shewing that in that sacrament the water is the outward signe and the washing of the soule is the inward inuisible thing signified And in the supper of our lord the bread and the wine are the outward signes and the body and the bloud of our Lord Iesus Christ bee the things signified which our soules do receiue inwardly and spiritually But it cannot be sayd that in marriage ther is an outward visible signe and an inward inuisible thing signified And therfore it is not a Sacrament Agayne the Protestants affirm that marriage is honorable amongst all sorts of people be they lay men or men of the church noble or vnnoble rich or poore because God hath instituted it and hath permitted the vse thereof to all persons of what quality soeuer they be and to celebrate the same at all seasons And that to make gloses and limitations or restrayntes of the which God hath set at liberty is to goe about to be wiser than God which in deede is starke foolishnesse beastly presumption and heddy trayterousnesse Contrarywise the romish Catholickes holde opinion that it is not lawfull for men of the church to be married at all nor to celebrate any marriage in Lent in Aduent and in the foure ember weeks And the reason whereupon they haue

was once a Priest yet as now he hath resigned that office vnto others The Apostle testifyeth that he is a Priest still and euer shall be saying thus of him Thou art a high Priest for euer after the order of Melchizedech And because we shold not thinke that there should be any other priest thā he the Apostle teacheth vs that there may be none other in that he saith that no man may take the honor of high priest vnto himselfe except he be called of God as Christ was called to that office by his Father These be his very words No man may take that honor vpon him but he shall enioy it which is called of God as was Aaron Neyther hath Christ presumed of himselfe to be made high Preest but he hath bestowed that dignity vpon him which fayde vnto him Thou art my sonne this day haue I begotten thee Now as we are taught by this text that neyther there is nor ought to be any mo then one Sacrifice for the forgeuenes of sins that is to wit Iesus Christ which is and shal be the high preest for euer So are we taught also by other texts that there is but one only Sacrifice once offered for all sinnes and to obtayn euerlasting life which is the death and passion of Iesus Christ our Saviour And that we need none other Sacrifice for the remission of our sinnes but only that This is the very text of the Apostle which is so playn and cleere as nothing can be more By the which will we are made holy euen by the offering of the body of Christ once for all For by that one offering hath he made them perfect for euer which are to be sanctified where remission of sinnes is there needes no more Sacrifice for sinne Which words of the Apostle are a very definitiue sentence pronounced against the Masse For if there be no more offering for sinne what shall become of the masse seeing it is no other thing in substance as the very words of the consecration doe declare but a Sacrifice and an offering for the forgeuenes of the sinnes of the quick and the dead And in very deede the Catholick Schoolemē not being able by any meanes to rid themselues of these textes which are so playne and cleere do say for their refuge that the Mas is not a very Sacrifice in deed but a remembrance of the only and true Sacrifice of our Lord Iesus Christ But the answere to this shift of descant is very easie For seeing they doe maintayne that the very body of Christ is in the mas and that the bread of the singingcake is changed into his very body and the wine into his very bloud And that they breake his body in peeces and offer vp both the body and the bloud in Sacrifice vnto God It followeth of necessitie that their opinion is that it is a very Sacrifice and not a remembrance only On the other side the protestants doe say that the remembrance of the true Sacrifice of Iesus Christ ought to be done by celebrating his holy supper after the same maner that he hath appointed it For he hath ordayned that his Supper should be celebrated by many at once because it is a sacramentall communion of the body and bloud of our Sauiour by the which we are made one body and as it were one loafe in Iesus Christ become partakers of one selfesame bread of euerlasting life These are the wordes of S. Paule vpon the same matter Is not the cup of blessing which we blesse a partaking of the bloud of Christ And is not the bread which we breake a partaking of the body of Christ For we that are many are one loafe and one body because we be al partakers of one bread By which text it appeareth euidently that the remembrance of the Sacrifice of our Sauiour ought to be vsed in celebrating the holy Supper by many together accordingly as when he did institute and celebrate it with his Disciples they were many together And so consequently it followeth that the Mas neither is nor can be a true remembrance of the sacrifice of Christ seeing that none taketh part of it but the priest him selfe Now let vs come to the Canones The Canons which we haue alleaged in the former Chapter when we spake of the Lordes Supper doe sufficiently confute this Transubstātiation which is the very principall parte and foundation of the Masse And therfore we will speake no more of that point But I will speake of certain difficulties into the which the Transubstantiatiō hath led the schole diuines as it hapneth commonly according to the saying of the Logicians that in admitting one absurditie there follow many moe The schole doctors hauing once graunted that the bread and wine in the Masse are Transubstantiated into the very body and bloud of our Lord Iesus Christ are greately troubled how to resolue diuers other questions which haue growen vpon the same matter Pope Innocent the third reciteth one of them which he sayth was greatly debated amongst the sayd Scholedoctors howbeit in such sort as they knew not how to determine it That is to witt whether the water which the preest putteth into the chalice with the wine be transubstātiated into bloud or not for they imagine that water must nedes be put into the chalice where the wine is bicause it is written that out of the side of our Lord Iesus Christ there did issue both bloud and water Notwithstanding their opinion is that there ought to be more wine than water For Pope Honorius the third did sharply checke a certayne Bishop who in singing masse did put more water in his chalice then wine wherupon grew a great disputation amongst the Scholediuines as Pope Innocent reporteth For some of thē held opinion that the water was not Transubstantiated into wine but remayned naturall water still bicause say they there was water in the bloud which issued out of the side of our Lord Iesus Christ when he was vpon the Crosse And therfore seeing that the wine in the Chalice at the masse tyme is Transubstantiated into the very bloud it must needes be that the water remayneth water still to the ende that there be an answerable resemblance aswell of the water as of the bloud Others sayd that although it were graunted that water must needes remayne still in the Chalice with the bloud yet notwithstanding it must alwayes be beleeued that the water which the priest putteth into the Challice is turned into the selfe same water which issued out of the side of our Lord Iesus Christ Which opinion seemeth to haue most shew of wit and most proportionble resemblance agreeing to the matter though at the first sight it might seeme an absurde thinge to saye that water is turned into other water For looke by what reason the wine is trāsubstantiated into the very bloud by the same reason is the water changed into the

water The third opinion is taken out of Galene and other Phisitions which say that mannes body is compounded of fower humors That is of bloud of flewme of melancholy and of choller and therfore say they that are of that opinion it is very like that when the Euangelist sayd that with the bloud there issued water out of the side of Iesus Christ he meant that there issued out fleame which is a watry humor Wherupon they doe conclude that in the Masse water was changed into fleame But this opiniō was condemned by the sayd Pope Innocent in a letter which he sent to the Bishop of Ferrara The fourth opinion is of such as vphold that the water also is changed into bloud as well as the wine Which opinion the said Pope Innocent graunteth to haue in it not most truth but most likelyhode of trueth Because saith he water is often times in the Scripture taken for the multitude of the people so as the vnion which is made betwixt the water and the wine by the transubstantiating of the same water into wine doth signifie vnto vs the true knitting together of Christ with his people by such a bonde as cannot be broken Truely a reason drawen out of a quintisens of the subtilties of Scotus otherwise called Duns Marke here the goodly questions or rather the fonde and heathenish dotages wherin the Schoolemen and the Popes haue wrapped themselues by the meane of their Transubstantiation Likewise also they finde themselues greatly cumbred in answering these other questions that is to wit if a mouse or a rat doe happen to eate the Sacrament of the hoast whether she eat the very body or the accidents only Again whether the Accidentes can be without a subiect and whether Accidentes can be eaten or no. Also whether the Accident without the subiect may haue the tast of the wine and geue nourishment to the body and such other vaine questions whereof they can geue none but very absurde resolutions because the presupposing of transubstantiation is nothing but absurditie Besides this the Canons say not that our Lord Iesus Christ did ordayne the Mas but they affirme that it was S. Iames and S. Basill for these be the wordes of the Canon Iames the brother of our Lord according to the flesh who had the first charge of the Church of Ierusalem and Basil the Bishop of Cesarea whose knowledge in the Scripture hath been renowmed throughout the world haue brought vnto vs the celebrating of the Masse But yet neither S. Iames nor the other Apostles nor the Euangelistes haue at any time spoken of the masse in their wrytings so as there is no likelihood of truth in the report of this Canon that S. Iames should be the inuenter of the Masse Neither were it to any great purpose to say that onely Iames of all the other Apostles was the first foūder and setter vp thereof For had it been a good thing the rest of the Apostles would haue allowed it as well as he and not being good he would haue allowed it no more than the residue did Besides this S. Iames hath no more spoken of it in his Epistle than the other Apostles haue spoaken of it in theirs Neither is it to be beleeued that any of them would adde aught to the ordinances of Christ their Maister And as for S. Basill the Canon hath vnfitly ioyned him with S. Iames to haue helped him to make the mas For he was 350. yeares after S. Iames. Moreouer there are other Canones which doe father the inuenting of euery part of the Masse vpon other foūders As for example the vsing of vnleauened bread and the putting of water into the Challice with the wine they father vpon pope Alexander the first The Sanctus Sanctus Dominus Deus Sabaoth and the inuention of the Corporace they attribute to pope Sixtus the first The inuention of Gloria in excelsis to pope Telesphorus the first The inuention to vse chalices of golde and siluer which wer wont to be of wood and glasse To pope Vrbane the first The singing of the great Creed at the Sondaies masse to Pope Marke The saying of Confiteor in the beginninge of the Masse To Pope Damasus the first The standing vp of the people when the priest singeth or saieth the Gospell To Pope Anastasius the first The kissing of the paxe to Pope Innocent the first The inuentiō of anthems taken out of the psalmes of Dauid and the Introites and Graduels to Pope Celestine the first The inuention of the nine Kirieleysons of the Alleluya and of the offertorye to pope Gregory the first The Oremus against the Turks Pagans and Infidels which in that time did make great warres vpon the Christianes to Pope Calixte the third The long prayers which are in the secrete words of the consecration to Pope Leo the first and to diuers other Authors So as S Basill is not found to haue done any thing toward the building of the Masse as may appeere by the Historiographers which haue written the liues of the Popes and by the Canones which speake of their particular inuentions Now these Popes that haue inuented and added euery one somthing to the Masse were not al at one time For betwixt the first and the last that are here spoaken of there was more than a thousand yeares which sheweth plainly inough that the Masse is but an inuention of men and therfore deserueth not to be of such estimation as the Romish Catholicks doe reken it For it ought to be sufficient for vs to dwell vpon the holy ordinances and institutions of God and to let goe the inuentions of men seeing that the Scripture forbiddeth either to adde or to diminish aught from Gods word Yea and there are some Canones that seeme to disalow the Mas. For among the rest there is one which cōmaundeth euery man to receiue immediatly after the consecration vpon payne of excommunication so as by that Canon it may be sayd that all such as be nowadayes at Masse are excommunicated euery one saue only the Priest because none receiueth but he only These are the expresse words of the same Canon After the consecration let them all communicate except they will be put out of the church for the Apostles haue so ordayned and the holy Romane Church doth so obserue the same There is also another Canō which forbiddeth vpon the same paine of excommunication that any man should heare the Masse of any Priest which keepeth a Concubine or any other woman These are the words of the Canon We doe commaund moreouer that no man doe heare the Masse of any Priest whom he knoweth assuredly to keepe a Concubine or any other woman in his house for so hath the holy Sinode ordayned vpon payn of excommunication By which Canon it appeareth that a man shal in these daies hardly heare a Masse without putting himselfe in danger of excommunication by reason of the notorious

purpose to haue the vnderstanding of all secretes and all knowledge vnles it be matched with charity And as for charitye they can haue no peece thereof by doing nothing els but study without making their neighbors partakers of the giftes that god hath bestowed vpō them And if they reply yet again and say that there are many moonkes which geue themselues to preaching and teaching of the people I answere therunto first that not one among a hundred of thē doth so and secondly that such of them as preache doe agaynst the profession of moonkes for by the Canōs a moonk ought to bee alwayes shut vp in his cloyster and not in any wise meddle with preaching or teaching These are the very wordes of the Canon The office of a Monke is to weep and not to teach for he ought to look for the comming of the Lord with feare mourning for himfelfe and for all the world And in an other place it is sayd thus According to the tenor of the good counsel of Calcedon we geue cōmādement as well to the Moonkes of S. Benets order as to other religious persones to keepe themselues within their cloysters that they stray not abroad in Cities Castles and Townes and we charge them to forbeare preaching to the people in any wise sauing onely to such as are willyng to take their habit vpon them for the remedying of their soules health Seeing then that it is agaynst the profession of Moonkes to preache it followeth that they cannot iustifie their contemplations to be good vnder pretence that some of them doe deale with preaching for as much as in so doing they doe against their generall profession And as for their watchinges Mattines Euensong and such other Seruices wherto they binde themselues by their vow of obeoience we will speak of them hereafter It is inough for me at this presēt to haue shewed in few wordes that the works wherunto the Monks do binde themselues as well by their vow of obedience as by their other vowes cannot be called good works because they be to farre of from the word of God. It is also to be prooued by the Canons that these pretended good works be neither good nor merytorious And first as touching their garmēts the Canons doe cursse and ban all such as repoze any holynes in them So that by the sayinges of those Canons we ought to abhorre all kind of Moonkes For all of them accompt themselues to deserue somewhat at Gods handes by theyr wearing of that kind of apparell and of those shirtes of heare next their skinne and that they should do ill if they should wear such garmentes as other men doe These wordes here following be the very wordes of the Canon which is a chapter of the counsell Grangrene If any man thinke him selfe to be the better furthered to chastity by his wearing of the Moonkes cowle or take himselfe to be the more righteous for it and ther upon holde scorne of such as modestlye weare hoods and other attyres after the common fashion Cursed be they And touching their vow of abstinence from meates the auncient Canons speake thereof in such sort as generally they alow of sobriety without prescribing of any abstinēce more from fleshe then from fishe These be the expresse words of the Cannon For there is nothing so delectable as meates well drest and digested Nor any thinge better for our health or for the sharpning of our wits or for the preseruing of our bodyes frō sicknes than sober and moderate feeding for as suffizance nurrisheth vs so doth it also maintayne vs in good plight and pleasures By this Canon it appeareth that moderate dyet is so commended as that wee must haue a regard to our health and not appayre it eyther by to much pyning of our selues or the eating of meates that are cōtrary to our health And in good sooth the same Canons do lykewise witnes with vs that to abstayne from iniquitie is the true manner of keeping and obseruing the Lent and that therein consisteth the perfection of fasting These be the very wordes of the Canon It is a great and generall fast to abstayne from iniquitie and vnlawfull pleasures of the worlde and that is the most perfect kinde of fasting in this world For we obserue the Lenton fast when wee liue honestly keeping our selues from iniquitie and vnlawful delights And truely as sayth an other Canon mens prayers and fastinges are nothing worth if the ill lyfe be not amended Vppon this poynt of abstynence from meates this history which Eusebius reciteth is worthy to be noted In the tyme of the Emperour Marke Antonius ther was a great persecution of the Christians in Vienna nigh vnto Lyons Emong others two noble personages named Alcibiades and Attalus were put in prison Alcibiades did punish himself greatly in prison through hys to great abstinence eating nothing but bread and salt and drynking nothing but water forbearing to eate eyther fleshe or any kinde of meate Where upon it was reuealed vnto Attalus that Alcibiades did euill in forbearing to vse the creatures of God and ministred occasion of offence to the other christians Which thing when Attalus had told to Alcibiades Alcibiades began to eat of all kinds of meats without any kind of scrupulosity gaue thāks to God being perswaded so to doe sayth Eusebius by the same spirit which had reuealed it vnto Attalus It is also a very notable thing whiche we read in the history Tripartite concerning the greate diuersitye which was vsed in old tyme in abstayning from meates and in keeping of lent For in auncient time the Romayne Churche did make their lent of three weekes and no more And all Greece Slauonia and Alexandria made it of sixe weekes And neither the one nor the other did make their lent of fortye dayes as it ought to haue bene in following the signifacatiō of the word Moreouer some of them did abstayne from all thinges that had life Other some did eate onely fysh And some others which were not of the grossest diet did feede onelye on flying soules and fish and did eate neyther beefe Mutton nor other such gros fleshe There were some other so scrupulous as they would eate neither egs nor whitemeate And others which were not scrupulous at all did eate of all kindes of meates sauing that vpon the fasting dayes they would not eate til late towards night All which diuersities sayth the historye were in those dayes practised in sundrye churches without finding any faulte or chalinging one an other for so doing Wherby it appeareth that the christians which liued in those dayes were of much greater modestye than those which haue liued in our dayes in whom we haue seene all kind of crueltie in burning and persecuting of such as haue not followed the traditions and superstitions that are obserued in the Romish Church As touching Pilgrimages They also are reproued in their Canō law For euery body knoweth that