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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

it is also to be noted that the most ancient and learned fathers do teach that the sacrifices of the old lawe as wel bloody as vnbloody were figures of this sacrifice the which they affirme not only of the bread of proposition and the flowre which was offre● for them that were cleansed from leprosy but also of the sacrifice of the Paschal lambe and saynt Augustin teacheth expressely that all the sacrifices of the old law were no lesse figures of this sacrifice of the Churche then of the sacrifice of of the crosse ●aying that singulare sacrifl●sum c. the singuler or most excollēt sacrifice which spiritual Israel that is to say the Churche doth offer euery where according to the order of Melchisedech was signified by the shadowes of sacrifices wherein the people of the Iewes did serue and agayne in the same place he sayth that omnia genera priorant sacrificiorum all kinds of former sacrifices were shadowes of the sacrifice of the Churche Whereof the reason may be gathered out of him selfe to wit because this sacrifice of the Churche is the selfe same that was offred vpon the crosse that is to say our sauiour him selfe whome all the sacrifices of the old law did properly prefigure the which reason S. August seemeth himself to yeild saying that our sauiour sent those whome he healed of their leprosy to the Priests of the old law to offer sacrifice because the sacrifice which was to be celebrated in the Churche in steede of all the sacrifices of the old law was not then instituted and geuing as it were a further reason therof he sayth qi●a illis-omnibus ipse praenunsciabatur because he him selfe was fore shewed or signified by them all as though he should say that for as much as our sauiour who was prefigured by all the sacrifices of the old law was to bee offred in the sacrifice of the Churche or new law therfore the sayd sacrifice of the Churche was also prefigured by all those former sacrifices to be offred in steede of them which other where he teacheth expressely in these woords the table sayth he which the priest of the new testament that is to say our sauiour Christ doth exhibit is of his owne body and blood● for that is the sacrifice which succeedeth all the sacrifices of the old law that were offred in shadow or figure of that which was to come and a litle after in steede of all those sacrifices his 〈◊〉 is offred and ministred to the comm●●nants thus farre saynt Augustin to whome I wil ad twoo or thre● other of the most famous fathers of the churche S. Leo surnamed the great sayth now that the varietyes of carnal fleshly sacrifices d● ceasse thy body aud blood o Lord doth supply for all the differences of hosts and sacrifices in the old law And S. Chrisostome hauing mentioned particulerly the many and diuers sacrifices of the old law addeth all which the grace of the new testament doth comprehend in one sacrifice ordeyning one the same a true host in which woords saynt Chrisostome meaneth the sacrifice of the Eucharist which he cauleth a litle before the mistical table a pure and vnbloody host a heauenly most reuerend sacrifice which also he confirmeth other where saying that Christ did change the sacrifices of the old law and in steede therof commanded himselfe to be offred in the eucharist Lastly S. Cyprian speaking of the flesh of our sauiour left to his Churche for a sacrifice sayth that it was so to be prepared that it might continually be offred least yf it were consumed as other flesh is that is bought in the market and eaten it could not suffice for all the christian world to serue them for an host or sacrifice of christian religion in so much that he affirmeth that yf it were consumed it semed ther could be no more religion signifying therby not only the necessary concurrence of religion and sacrifice whereof I haue spoken before but also that the sacrifice of the masse is the proper sacrifice of the new testament and that the eternity of the said testament dependeth vpon the eternity of this sacrifice which is the first point that as I vndertook to proue doth necessarily follow of the eternal priesthood of Christ according to the order of Melchisedech The secōd poynt which I gather of Christs Priest-hood is that seeing he fulfilled the figures of all the bloody sacrifices offred by the Priests of the order of Aaron of which order he himselfe was not it were absurd to say that he fulfilled not the special proper sacrifice of Melchisedech of whose order he was The proper sacrifice of Melchisedech consisted in bread and wyne as it appeareth in genesis where it is sayd that when Melchisedech went to meete Abraham protulit or as saynt Cyprian also readeth it obtulit panē vinum he brought forth or offred bread and wyne and to shew that reason therof it followeth immediatly ●rat cum sa●erdot Dei altissimi for he was the Priest of the highest God wherby it is signified that bread and wyne were the proper obiects wherein he exercised his priestly function and the only matter of his sacrifice But for as much as the vnderstanding of this scripture is much controuersed betwyxt vs and our aduersaries who deny that Melchisedechs sacrifice consisted of bread and wyne which they say he brought forth only to releeue Abraham and his company and not to offer to God in sacrifice I remit me to the opinion or rather to the vniforme cōsent of the most anciēt learned fathers of the Churche who do not only vnderstand this scripture as wee do but also teach that Christ fulfilled this figure of Malchisedechs sacrifice at his last super Clemens Alexandrinus doth signify that Melchisedech did with some particuler ceremonies consecrat or dedicat the bread and wyne whiche he gaue to Abraham for he sayth that he gaue him panem vinum sanctificatum nutrimentu in typum eucha●istis a s●●ctified or consecrated meate in figur● of the eucharist S. Cyprian sayth we see the Sacrament or mistery of our Lords sacrifice praefigured in the priesthood of Melchisedech as the de●●●● scripture testifieth saying Melchisedech King of Salem brought foorth bread and wyne for he was the Priest of the highest God and blessed Abraham a litle after he sayth that our sauiours order of Priesthood was deriued of Melchisedechs sacrifice for that our sauiour offred sacrifice to God his Father and offred the same that Melchisedech offred to wit bread and wyne that is to say his body and blood S. Augustin speaking of the oblation of Melchisedech when he went to meet Abraham There appeared first sayth he the sacrifice that now is offred to God by Christians throughout the world S. Hierome to Marcella sayth thou shalt fynd in genesis Melchisedeth King of Salem who euen then

passion of Christ or arrogat to our selues or our owne woorkes more then the scripture doth giue vs warrant for THAT OVR ADVERSARIES who affirme that we derogat from the merits of Christs passion do themselues wholy euacuat and frustrat the same by their most wicked and absurd doctrin of imputatiue iustice and dyuers other poynts confuted in this chapter CAP. XX. BVT now let vs examine the opinion of these fellowes that seeme to be so ielous of the honour of Christ and of his passion and I dout not wee shal fynd that they do vtterly obscure and frustrat the same for where as our Sauiour Christ gaue himselfe to death as S. Paule sayth to the end he might redeeme vs from iniquity and make vs cleane from sinne and a people acceptable to himselfe and followers of good woorkes they teach expressely that he hath performed nothing of all this For though they grant that he redeemed vs from death and by his passion purchased vs lyfe euerlasting yet they confesse not that he redeemed or made vs cleane from sinne as we see S. Paule teacheth but playnly affirme the contrary saying that original sinne is not taken away by baptisme nor any other sinne after baptisme remitted but couered and not imputed in so much that they teach further as a necessary consequent therof that the workes of the most iust man are not only infected with sinne but also sinnes of themselues deseruing eternal damnation that therfore there is no righteousnes or iustice really in man but only in Christ and imputed to man whervpon it must needs follow that the fall of Adam our father was of more force to make vs sinners then the passion of our Sauiour to free vs from sinne and to make vs iust which is no lesse dishonorable to Christ then contrary to expresse scripture where S. Paule saith that as by the disobedience of one Adam many were made sinners so by the obedience of one Christ many were made iust if then we were truly sinners by Adam wee are also truly iust by Christ or els our help is not equiualent to our harme nor our remedy to our disease nor our rising to our false nor our gayne to our losse nor consequently Christ to Adam which were impiety to thinke and blasphemy to say and yet so must our aduersaries be forced to say if they wil defend their opinion but for as much as not only this their absurd doctrin of imputatiue iustice but also diuers other execrable errours or rather damnable heresies spring all out of one root that is to say the foresayd opinion that original sinne is not cleane remitted and taken away by baptisme I wil by the confutation therof ouerthrow all the rest that depend theron and shew withall the dishonour they doe to Christ and his merits which they seeme so much to esteeme Let vs then consider the effects of baptisme in the regenerat which to spake generally are two the one the remission of sinnes and the other a regeneration or renouation of the inward man of the first the Prophet Ezechiel sayth I wil power vpon you a cleane water and you shal be cleansed from all your filth or corruption in which sence the Apostle cauleth it the water of lyfe wherwith Christ sanctifyeth and maketh cleane his Churche and speaking of the baptised that had ben fornicators and Idolaters these yow were sayth he but now yow are washed yow are sanctified yow are iustified by which text S. Chrisostom and S. Hierome proue that all sinnes are forgeuen in baptisme the reason is for that by the vertue therof the ful merits of Christs death and passion are communicated vnto vs in which respect saynt Paule sayth that all that are baptised in Christe are baptysed in his death and that wee are therby buryed with him to death of sinne where of S. Augustin sayth as in Christ there was a true death so there is in vs a true remission of sinne which cannot be denyed except wee wil deny the vertue and force of the blessed blood and death of Christ which hath his operation therby wherof the Apostle sayth he reconcyled vs by his death that he might make vs holy and immaculat and irreprehensible before him and in an other place making a comparison betwyxt the effects of the sacrifices of Christ vpon the crosse and the sacrifices of the old law he sayth but how much more shal the blood of Christ make cleane our conscience from dead woorkes that is to say from sinne to serue the liuing Gods to this purpose sayth saynt Iohn sanguis Iesu Christs emundat n●s ab omni peccato the blood of Iesu Christ doth make vs cleane from all sinne in which respect our Sauiour Christ is truly cauled the lamb of God which taketh away the sinnes of the world Therfore saynt Chrisostome sayth that a man newly baptysed is mundior solis radijs cleaner then the beames of the sunne and compareth the sinne of the baptised to a sparke of fyre faling into the mayne sea wherein it is presently extinguished S. Basil cauleth it a remission of debt and the death of sinne S. Gregory Nazianzen tearmeth it peccati diluuium the deluge wherein sin is drowned and lastly not to be tedious with many allegations in a matter where in all learned fathers doe vniformly agree S. Augustin sayth baptisme washeth away all sinnes yea all whatsoeuer of deeds thoughts words of original sinne or other committed ignorantly or wittingly and in an other place he sayth yt doth auferre crimina non radere take sinnes cleane a way and not shaue them only What then shal wee say of Luther and his fellowes that deny such a manifest principle of Christian religion affirming that original sinne is not taken away by baptisme but that it remayneth infecteth all mēnes workes can any thing be sayd more to the derogation of Christs merits on which they wil seeme sometymes wholy to rely can their other heresyes concerning the necessity of sinne the impossibility to keepe the commandments the sinful or stayned righteousnes of the iustest man or yet their imputatiue iustice all grounded and necessarily depending vpon the rotten foundation of this pestilent opinion can they I say be lyke to stand when their foundation fayleth as yow see but this 〈◊〉 ●ore euident yf we cōsider the other effect of Bapti●● which is regeneration or renouation of the soul● whereof the Prophet sayth I wil geue yow a n●w hart and a new spirit in which respect the Apostle cauleth Baptisme lauacrum regenerationis and renouations the water of regeneration and renouation for that as our Sauiour himself signified a man is borne a new by water the holy ghost becōmeth as saynt Paule sayth noua creatura a new creature by grace of the holy spirit which is aboundantly poured vpon him to which purpose the Apostle sayth that charity