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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00908	A defence of the Catholyke cause contayning a treatise in confutation of sundry vntruthes and slanders, published by the heretykes, as wel in infamous lybels as otherwyse, against all english Catholyks in general, & some in particular, not only concerning matter of state, but also matter of religion: by occasion whereof diuers poynts of the Catholyke faith now in controuersy, are debated and discussed. VVritten by T.F. With an apology, or defence, of his innocency in a fayned conspiracy against her Maiesties person, for the which one Edward Squyre was wrongfully condemned and executed in Nouember ... 1598. wherewith the author and other Catholykes were also falsly charged. Written by him the yeare folowing, and not published vntil now, for the reasons declared in the preface of this treatyse.	Fitzherbert, Thomas, 1552-1640.	1602 (1602)	STC 11016; ESTC S102241	183,394	262

eucharist whereof I haue spoken already but also before when he promised it for that whē soeuer he spoke therof he represented the same to the vnderstanding of the hearers as a body sacrificed dead not speaking of his whole person or of himselfe as liuing but of his flesh of his body of his blood as my flesh is truly meate and my blood is truly drink and the bread which I will geue is my flesh this is my body this is my blood or if he spoke of himselfe or of his person it was with an addition to shew that he was to be eaten as when he sayd he which eateth me liueth for me which kynd of speech made some of his disciples forsake him say●ng it was durus sermo ae hard speeche conceauing therby that they were to eate him dead as other flesh bought in the shambles wheras he spoke in that manner to signify that he shuld be sacrificed before he should be eatē and therefore he euer spoke of himselfe as already killed and dead for that no creature whyles he is liuing is in case to be eaten as S. Gregory Nissen doth note very wel in the place before alledged in which respect Paschasius also sayth that our Lord is killed to the end wee may eate him and Isichius that Christ killed himselfe when he supped with his disciples not because he is truly killed or doth truly dy but because he dyeth mistically that is to say for that his death is mistically and truly represented by the separation of his blood from his body vnder seueral and dyuers formes of bread and wyne for although by reason of his immortality and impassibilytie he cannot dy neyther yet be so deuided but that he remayneth whole vnder both kynds yet for as much as the forme of wyne rather representeth his blood then his body and the forme of bread rather his body thē his blood according to the very woords of our sauiour saying of the one kynd this is my body and of the other this is my blood it followeth I say that by reason of this separation wrought by the force of the woordes of consecration he is exhibited in the Sacrament as dead and so dyeth in mistery as wel to represent his death vpon the crosse as also to offer himselfe in sacrifice to his father for the which it is not of necessity that he truly and realy dy but it suffiseth that he dy in some sort that is to say mistically for although all liuing creatures that are sacrificed are offred to God with the losse of their lyues and so are made true sacrifices yet in such other creatures as are not subiect to death it sufficeth that they be offred to almighty God and receiue withall some notable mutation or change to make the action to be sacrifical and different from a simple oblation for when any thing is offred to God and remayneth stil in his owne kynd forme and nature it is called an oblation so the first fruits the tythes the first begotten or borne of liuing creatures yea and religious persons as leuits and others in the old law were only offred to God for that they were no way changed wheras al things sacrifysed were eyther wholy destroyed or consumed by swoord or fyre or els at least receiued by the actiō of the priest some notable mutation Therfore seeing our sauiour being now eternal immortal and impassible is not subiect to death nor to any destruction or mutation by losse of his lyfe it sufficeth to make him a true sacrifice that he be offred to God with such mutation or change as may stand with his present state and condition as wee see he is offred in this sacrifice wherein the selfe same body that was borne of the blessed virgin Mary and is now in heauen glorified with the proper forme and lineaments of a natural body is by the omnipotency of our sauiours woords pronounced by the priest represented vpon the altar as dead and in formes of bread and wyne his body to be handled broken eaten and his blood to be dronke or shed as the body or blood of any other liuing creature that is killed in sacrifice wherby he is also in some sort cōsumed for that his body being eaten and his blood dronke he looseth the forme and peculiar māner of beeing that he hath in the sacrament which beeing deuynes caul Sacramental in respect of all which admirable mutations S. Augustin doth notably and truly apply to our sauiour in this sacrifice the history of King Dauid when he changed his countenance as the scripture sayth before Abimelech or king Achis for they are both one which he sayth was verifyed in our sauiour Christ when he changed his countenance in the priesthood and sacrifice of Melchisedech geuing his body and blood to be eaten and dronk There was sayth he a sacrifice of the Iewes in beasts according to the order of Aaron and that in mistery and there was not then the sacrifice of the body and blood of our Lord which the faythful know and is dispersed throughout the world and a litle after shewing how Melchisedech brought forth bread and wyne when he blessed Abraham he teacheth that it was a figure of this sacrifice then prosecuting the history how Dauid being taken for a mad man went from Abimelech which signifieth regnum Patris that is to say as he expoundeth it the people of the Iewes he applyeth also the same to our Sauiour saying that whē he told the Iewes that his flesh was meat his blood drinke they took him for a mad man and abandoned him wherevpon he also forsook them changing his countenance in the sacrifice of Melchisedech that is to say leauing all the sacrifices of the order of Aarō and as it were disguysing him-selfe vnder the formes of bread and wyne which was the sacrifice of Melchisedech he passed from the Iewes to the Gentils This is the effect of S. Augustinus discours in that place concerning the mutation or change incident to our Sauiours person in the sacrament of the Eucharist and requisit to the sacrifice whereof I treat wherby it hath the nature of a true sacrifice as I haue declared before which being considered with the circumstances of our sauiours owne woords as wel in the promise as in the institution thereof all signifying that his flesh his body aud his blood was to be eaten dronk as of a creature killed in sacrifice yea that the same was then presently geuen or offred by him to his Father for his disciples who represented the whole Churche and for remission of sinnes besyds his manifest allusion to the promulgation of the old Testament dedicated with the blood of a present sacrifice and lastly the consent of the learned Fathers of the Churche confirming our Gatholyke doctrin in this behalfe no reasonable man can dout but that our Sauiour at his last super did ordeyn the Sacrament

depryue vs of it in our country not only by their doctrine but also by rigorous and violent lawes resembling therin as wel the old persecutors of Gods Churche that did the lyke as also Antichrist that is to come who as Daniel the Prophet fortelleth shal take a way iuge sacrificium the cōtinual sacrifice of the Churche which is the sacrifice of the masse and the ancient Byshop and martyr Hypolitus doth testify in his book of the consummation of the world that in the tyme of Antichrist Churches shal be lyke cottages and that the precious body and blood of Christ shal not be in those dayes the liturgy shal be taken a way the singing of the Psalmes shal ceasse and the reading of the scripture shal not be heard thus farre saynt Hipolitus that wrote within 250. yeares after Christ. Seing then the Caluinists and Lutherans abolish the sacrifice of the masse yea and bring christian religion to a very desolation and ruine ouerthrowing altars churches monasteries images relickes of saynts the signe of the crosse sacraments ceremonies and all external memories and monuments of christianity and in steed of the blessed body and blood of our sauiour bring into the churche nothing but a bare signe therof what els are they but true figures or the forerunners of Antichrist that shal set vp the abomination of desolation in the temple of God as sayth the Prophet that is to say shal bring an abominable desolation vpon the Churche and true religion of Christ OVR DOCTRIN OF THE merits of woorkes and Iustification is proued and cleared from the slanders of our aduersaries commonly publyshed in their Sermons and lately insinuated in a book set forth concerning the conuiction of my Lord of Essex CAP. XIX FOR as much as my intention in this treatise was to detect and confute certayn slanderous lyes of our aduersaryes spread abroad agaynst vs in some of theyr late bookes and lybels no lesse touching matter of religion then matter of state I can not forbeare to discouer vnto thee here good reader their notable impudency in charging vs to be enemies of the Passion of Christ and to euacuate the merits therof by ascribing our saluatiō to our owne workes which they are wount to publish in their sermons and common table talke and haue of late insinuated in a pamphlet concerning the conuiction of my Lord of Essex wherein treating of Sir Christofer Blunt that he protested to dy a Catholyke some foolish minister I think foysted in an aparenthesis signifying that he dyed not such a Catholyk but that he hoped to be saued by the merits of Christs passion not ascribing his saluation to his owne workes as though other Catholykes that teach merits of workes did not hope to be saued by the passion of Christ wherin I know not whether I should wounder more at their ignorance or their malice their ignorance if they know not what we hold and their malice if they know it and yet slander vs. For who knoweth not that wee acknowledge the blessed passion of our Sauiour to be the root and ground of our redemption and reconciliation to God and the fountayne from whence floweth all our iustification and saluation saying with S. Peter that we are redeemed with the precious blood of Christ the immaculat lambe and with S. Paule that wee are iustified in his blood shal be saued from wrath by him and that there is no other name wherein wee can be saued but the name of IESVS neuerthelesse wee know withall that though his passion be most meritorious the redemption that wee haue therby most copious yet it was his wil that wee shuld doe somewhat of our parts to haue the benefit therof which our aduersaries cannot but grant confessing as they doe that to be partakers therof they must be baptysed they must beleeue they must repēt after they haue sinned seeing vpon the warrāt of the holy scriptures they ad all this to the passion of Christ without derogation to the dignity therof what reason haue they to blame vs if vpon the same warrant we ad another condition no lesse expresse in scripture then any of the rest seeing our sauiour himselfe sayth if thou wilt enter into lyfe keepe the commaundments to which purpose S. Paule also sayth omnibus obremperantibus sibi factus est causa salutis that is to say he was made a cause of saluation to all such as obey him and in another place the dooers of the law shal be iustified before God and not the hearers only and S. Iames wee think a man to be iustified by workes and not by faith only and our Sauiour himselfe not euery one sayth he that sayth to mee Lord Lord shal enter into the kingdome of heauen but he which doth the wil of my Father by all which wee see that good workes are necessary to saluation and must concurre therto with the merits of Christs passion which being the root fountayne of all mannes merit giueth as it were lyfe and force both to fayth and also to the good workes of faythful men to make them meritorious before God wherin three things are to be noted for the better explication of this matter The first is that there is two manners of iustification the one the iustification of the wicked man be he infidel or christian in mortal sinne the other the iustification of the iust man or an increase of Iustice the first proceedeth merely of the grace of God without merit of workes for that it is not in the power of nature being auerted and alienat from God to conuert it selfe vnto him without his grace vocation therfore S. Paule worthely excludeth frō the first iustificatiō both of the Iewes the gentils all merit of man The second which is the iustification of the iust man or encrease of Iustice is procured by good woorkes proceeding of Gods grace without the which their can be no iustification and therfore the Catholikes do teach not only the precedence of Gods grace before euery good woork according to that of the prophet misericordia eius praeueniet me his mercy shal preuent or goe before me but also the concurrence therof according as S. Paule sayth non ego sed gratia Dei mecum not I but the grace of God with me and as our Sauiour sayth sine me nihil potestis facere without me you can do nothing and agayne S. Paule omnia possum in eo qui me comfortat I can do all things in him that strengthneth or comforteth me Of the first iustification S. Paule sayth in diners places that wee are iustified gratis freely or for nothing by the grace of God by fayth and not by woorkes as meritorious and of the second he sayth speaking of the effect of almes yt shal multiply your seed and shal augment the increase of the fruit of your iustice and saynt Iames a

hauing attempted to poyson the Queenes Ma tie and my Lord of Essex by the instigation as was surmised of one Father VValpoole a Iesuite in Siuil with the priuity consent of Father Creswel and my selfe here in Madrid I was I assure your Lordships at the first brute amased and much afflicted to heare that these good men so farre of in my conscience from such cogitations and my self no lesse were slaundered with matter so haynous odious and although I had re●ours presentlie to the brazen wall of our owne innocency as the Poet speaketh and the comfort of a good conscience which our Sauiour geueth his seruāts in like cases saying to his Apostles happie are yow when men shall rayle vpon you and persecute you and speake all euil of you belying you for my sake reioyce and be glad for your reward is copious in heauen although I say I rested cōforted with this consideration so resolued my self to patience silence yet waying afterwards that as the Latyn prouerb sayth Qui tacet consentire videtur he that holds his peace seemes to consent that my sylence might not onlie turne to my further condēnation in this matter but also to the preiudice of all the good Catholyks of England against whome euery supposed fault of any one or two be it neuer so false is commonlie wrested to the reproche condemnation of all I could not forbeare to offer to all indifferēt men this necessarie defence and Apology of my innocencie in this affayre as also to addresse the same to your Lord ships hands especially for 2. causes which heer I wil expresse The one was for that it is not only conuenient in respect of your place dignitie as also of the duety I owe beare you but also importeth for the preuētion of the inconueniēce aforesaid that I seek to satisfie your honours before all others in whose hands principally resteth the satisfastion of her Ma tie the moderation of the rigour or iniust persecution vexation which vpon this false conceyt may otherwayes be vsed against the innocents Catholyks of England which haue neyther parte nor fault therin The other is for that persuading my selfe that so fond a fiction or rather so foule vnchristian a practyse tēding to the spilling of guyltlesse blood in this acte to the slaunder of innocent people both at home abroad could not proceed from the body of a councel consisting of men so honnorable graue wise as your Lordships are presumed to be but rather frō some inferiour persons of lesse consideratiō more desyrous of garboyles to whose examinations such causes cōmonly are committed who may haue abused perhaps your Lordships in this behalf dazling your eyes with pretence of daungers to her Ma ties person in consideration whereof I thought my selfe bound as wel in conscience as duety to your Lordships to discouer vnto you not onely the trecherous deuises dryfts of those that contryned this infamous tragedy but also the dishonour daunger and ineuitable dommages that must needes redound to her Ma tie to your honours and to the whole state in tyme if such proceedings be permitted in which respect if those ancient senators gouernors among the Romans being heathens did think it conuenient euen for honour of theyr common wealth to chasten oftentymes most sharpely examplary certayne newe deuisers of publyk shiftes deceyptes dishonorable trecheryes vsed by thē though it were against their enemyes and in farre countreys and to the common publique benefit of theyr state as they pretended whereof many examples may be read in Liuy Halicarnasseus others S. Augustine in his book of the city of God thinketh that God gaue them so florishing a Monarchie ouer the world for this honorable kynd of proceeding in moral iustice how much more ought Christian councelours detest and punish such base vile proceedings or rather malitious and diabolical as this is whereof now I am to treate vsed against the blood of Christian subiectes at home in your owne sights to no publique benefit but rather to publique infamy and shame among all nations where it shal be knowne wherefore this a matter so worthie necessary for your L. to know remedy I hope you wil take it wel that it cometh dedicated to your selues THE AVTORS PROTESTATION of his innocency with the confutation of the fiction by the improbability of the end that was supposed to moue Squyre thereunto CHAP. 1. FIRST then for as much as my innocēcy in this matter is best knowne and most cleare vnto my selfe by the testimony of my owne cōscience which is to me mille testes as the law sayth no one but a thousand witnesses and would be no lesse cleare to your Lordships yf my hart were knowne as wel to you as it is to God and my selfe I think yt conuenient for the first poynt of my discharge to caul him to witnes that is the searcher of hartes raynes which manner of purgation though it may argue weaknes or want of credit in him that vseth it for as S. Chrysostome sayth an othe is a geuing of surety where mans manners haue no credit neuerthelesse it is so conforme to all lawes humayne and deuine and so confirmed by custome of all countreys and common wealthes that it cannot iustlie be refused when the party in neyther infamous for falshood nor conuict by euident testimonyes of the cryme obiected to the contrarie in which respect S. Paule sayth an othe is the end of euery controuersie for the confirmation of the truth Therfore I do here caul almightie God his Angels and Sayntes to witnesse that I am so farre from being guilty of this matter which I am charged with that I neuer saw in my lyfe for ought I know the sayd Edward Squyre nor euer had any correspondence or dealing with him by letters or any other meanes neyther yet euer conspired my self or was any way priuie to any other mānes conspiracy of the death of her Matie or of my Lord of Essex this I affirme in such sort as yf it be not true in all and in euery part I renounce all the benefit I expect of my Sauiour Iesus Christ which I would not do for all the good in the world as your Lordships may beleeue of me yf it please yow to consider that for the only respect not to offend God and my conscience I left all the peasures and commodityes of my owne countrey to lead this banished lyfe for many yeares not hauing bene any way charged whilest I was in Englād with matter of state or any other greater cryme then that I would not go to your Churches and prayers persuading my selfe as styl I do that I should offend God damnably therin If therfore I haue bene am contented to loose all that a man can loose lyfe excepted rather then to do an act offensiue to God and my conscience I hope no