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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

lambe of God and in the first general councel of Nice held by aboue 300. Fathers situm in sacra mensa agnum illum Dei tollentem peccata mundi incruente a sacerdotibus in molatum the lambe of God placed vpon the holy table the which lambe taketh away the sumes of the world and is vnbloodily sacrificed by the priests wherto may iustly be added the doctrin of all the Fathers that this sacrifice is propitiatory for the liuing and for the dead grounded no dout vpon the woords of our sauiour himselfe in his first institution and oblation therof when he said to his Apostles representing the whole Church this is my body which is geuen pro vobis for you that is to say for remission of your sinnes and more playnly in oblation of the cup this is my blood which is shed pro vobis or as saynt Math. sayth pro multis in remissionē peccatorum for you for many to the remission of sinnes for this cause saynt Iames the Apostle in his liturgy saith offermius ●●bi wee offer to thee o Lord the vnbloody sacrifice for our sinnes and the ignorance of the people and saynt Martial the most ancient martyr who as I haue sayd liued with the Apostles affirmeth that by the remedy of this sacrifice lyfe is to be geuen vs death to be eschewed and S. Denis a foresaid cauleth it salutarem bostiam the host or sacrifice that geueth health or saluation S. Athanasius sayth that the oblation of the vnbloody host is propitiatio a propitiation or remission of sinnes Origin cauleth it the only commemoration which makes God mercyful to men S. Cyprian termeth it medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates a medicin burnt sacrifice for the healing of infirmityes and the purging of sinnes S. Ambrose speaking of the Eucharist sayth that Christ offreth him selfe therin quasi sacerdos vt peccata nostra dimittat as a priest that he may forgeue our sinnes S. Augustin considering that all the sacrifices of the old law were figures of this sacrifice as he often affirmeth that amongst infinit others there were some that were called hostiae pro peccato sacrifices for remission of sinne By the sacrifices saith he that were offred for sinnes this one of ours is signified wherein is true remission of sinne and to ad somewhat more hereto concerning the custome of Gods Churche to offer this sacrifice also as propitiatory for the dead S. Iames the Apostle in his liturgy prayeth to almighty God that the sacrifice may be acceptable vnto him for remission of the peoples sinnes and for the repose of the soules of the dead also saynt Clement reacheth for a constitution of the Apostles to offer the holy Eucharist in Churches and Churchyards for the dead S. Chrisostome also often affirmeth it for a decree of the Apostles to offer sacrifice for the dead saying it was not rashly decreed by the Apostles that in the most dreadful mysteries there should be commemoration made of the dead for when the people clergy stand with their hands listed vp to heauen the reuerend sacrifice set vpon the Altar how is it possible that praying for them wee should not pacify the wrath of God towards them S. Gregory Nissen in lyke manner proueth the vtility and profit therof by the authority of the Disciples of Christ that taught deliuered the custome to the Churche as witneseth saynt Iohn Damascen who affirming it to be an Apostical tradition confirmeth the same with the testimonies of S. Athanasius and saynt Gregory Nissen Tertullian often maketh mention of oblations offred for the dead yerely in their anniuersaries aleadging it amongst dyuers other for an ancient custome and vnwritten tradition of the Churche S. Cyprian also mentioneth a constitution made before his tyme that for such as make Priests their executors or tutors to their Children no oblation or sacrifice should be offred after their death which statute he ordayned should be executed vpon one called victor that had offended against the same S. Cyril Byshop of Hierusalem hauing spoken of other parts of the sacrifice of the masse sayth then wee pray for all those that are dead beleeuing that their soules for whome the prayer of the dreadful sacrifice is offred receiue very great help therby S. Augustin sayth that according to the tradition of the ancient fathers the whole Church vseth to pray and offer the sacrifice of the blessed body and blood of Christ for those that are dead and that it is not to be douted but that they are helped thereby and in his book of confessions he signifieth that the sacrifice of our redemption that is to say the blessed body and blood of our Sauiour was offred for his mothers soule when shee was dead S. Gregory the great to declare the excellent effect of the sacrifice of the masse offred for the dead telleth of one that being taken prisoner in the warre and thought to be dead was deliuered on certayne dayes of the weeke of his chaynes and fetters which fel from him so oft as his wyfe caused the sacrifice of the masse to bee offred for his soule and of this S. Gregory taketh witnes of many of his auditors whome as he sayth he presumed did know the same The lyke also in euery respect recounteth venerable Bede our countryman in the story of England which he wrote about 800. yeares agoe of one Imma seruant to King Elbum which Imma being prisoner in the hands of his enemies and chayned could not be tyed so fast but that his chaynes fel of once a day at a certayne hower when his brother called Iunna an Abbot sayd masse for him thinking he had ben slayne and this sayth saynt Bede he thought good to put into his history for that he took it for most certayne hauing vnderstood it of credible persons that had heard the party tel it to whome yt happened To conclude this custome of offring the blessed sacrifice of the masse for the dead was inuyolably kept in the Churche of God euen from the Apostle tyme without contradition vntil Aerius an Arrian heretyke impugned the same all prayer for the dead about 360. yeres after Christ for the which he is put in the Catologue of heretykes by saynt Augustin S. Epiphanius as our aduersaryes deserue also to be for teaching and defending the same haeresy AN ANSVVERE TO THE obiections of our aduersaries out of S. Paules epistle to the Hebrewes with a declaration that the heretykes of this tyme who abolish the sacrifice of the Masse haue not the new Testament of Christ and that they are most pernitious enemies to humain kynd CHAP. XVIII BVT now our aduersaries against vs or rather against these expresse scriptures and Fathers obiect some texts and arguments of S. Paule to the Hebrewes by the which he conuinceth

doing other workes of deuotion as I declared before he addeth mansit haec Christi capitis membrorum consonantia suauis donec Arriana perfidia c. this sweet consonance or agreement of the members of Christ the head remayned vntil the Arrian heresy spread her poyson there and although he insinuat as saynt Bede also doth that afterwards the people became new fangled and embraced other heresyes meaning no dout the Pelagian heresy which as I haue shewed before out of S. Bede was quickly extinguished there yet afterwards he signifieth playnly that neither the Arrian nor Pelagian nor any other heresy took root in Britany and that the Churche was cleare therof after the cōming in of the Saxons about the tyme of his byrth which was in the yere of our Lord 594. for speaking of the tyme and of the ouerthrow geuen by Ambrosius Aurelianus to the Saxons and Picts and of the great slaughter of them shortly after at blackamore in York-shire which as Polidore supposeth is called in Gildas mons Badonicus he sayth that the people hauing noted the punishment of God vpon them for their sinnes and his mercy in giuing them afterwards so greate victories ob hoc reges publici priuati sacerdotes ecclesiastics suum quique ordinem seruauerunt for this cause saith hee the Kings and others as wel publik as priuat person●● Priests and ecclesiastical men did euery one their dutyes and although he declare presently after that by the extreame negligence of their Kings and gouernours ecclesiastical and temporal which immediatly succeded greate corruption was entred at the same tyme that he wrote yet it is euident ynough in him that it was not corruption of fayth but of manners as pryd ambition dissolutiō of lyfe drōkenesse lying periury tyranny in the Kings simony couetousnesse in the clergy sildome sacrifices breach of vowes of chastity and of monastical lyfe profaning of altars and such lyke for the which he threatneth and as it were prophesyeth the vtter destruction of Britany which shortly after followed so that amongst other things which he was persuaded brought the plague of God vpon our country we see he taxed certayne customes peculiar to our aduersaries and the proper fruits of their religion tending only to the ouerthrow of ours therfore it playnly appeareth that ours was then in vre and receiued detriment by those who though they were not protestants in profession yet were protestants in humour and condition I meane profaners of Altars and holy things breakers of vowes of chastity and Apostatats from religious and monastical lyfe such as Luther and many of his followers haue ben since And now to come to later tymes after Gildas yf we consider the relicks of Christian religion which saynt Augustine found in Britany amongst other things the great monastery of Bangor wherein were aboue two thowsand monks it wil be manifest that the ancient religion of the Britains was our Catholike fayth for although in the space of a hundreth seuenty and three yeres that passed from the comming in of the Saxons vntil their conuersion the Britain Church was not only much decayed but also had receiued some aspersion of erronious and euil customes yet in fayth and opinion they diffred not from S. Augustine insomuch that he offred to hold communion with them if they would concurre with him in three things only the first in the tyme of celebrating the feast of easter the second in the manner of administring the sacrament of Baptisme and the third in preaching the faith to the Saxons all which the monkes of Bangor refused vpon no better reason then for that S. Augustine did not ryse to them when they came to the synod condemning him therefore to be a proud man notwithstanding that he had restored a blynd man to sight by his prayers in the presence of all the Bishops and clergy of Britany who vndertooke to do the lyke in confirmation of their customes but could not performe it Therfore as saynt Bede reporteth S. Augustine did foretel to the sayd Monkes of Bangor that seing they would not haue peace with their brethren they should haue warre with their enemies and yf they would not preach vnto the English nation the way of lyfe they should by their hands receiue reuenge of death which after was truly fulfilled for Edelfrid a pagan King of Northumberlād killed a thousand two hundred Monkes of that monastery at one tyme by the iust iudgement of God as saynt Bede sayth for their obstinacy Thus much for this matter wherby thou mayst see good reader that saynt Augustine found in wales amongst the Britains the same religion faith in substance that he then preached to the English or Saxons and which we Catholykes stil professe which being considered with that which I haue proued before concerning the continual practise therof in the primatiue Church of Britany whyles the same was in purity and integrity no man that hath common sence can dout that the same fayth was deliuered by Pope Eleutherius to King Lucius and generally professed throughout Christendom at those dayes in which respect we fynd honorable mention and testimony of the faith of the Britains in the Fathers both Greekes and Latins from the tyme of their conuersion as in Tertulian in K. Lucius tyme and in Origen presently after in S. Athanasius and S. Hilarius in the tyme of the Arrians of which two the first testifieth that the Bishops of Britany came to the councel of Sardica and the other commendeth the Britan Church for reiecting the Arrian heresy as I haue noted before also in S. Chrisostome and saynt Hierom who commendeth the deuotion of the Britans that came to Bethlem in pilgrimage in his dayes about the same tyme that the Saxons entred into Britany CERTAINE POINTS OF CONTROUERSY are discussed wherby it is prooued that King Lucius receiued our Catholyke fayth and first of the Popes supremacy in Ecclesiastical causes CHAP. VII BVT to the end that this vndouted truth may be cleared of all dout I wil ioyne Issue with our aduersaries vpon some two or three poynts now in controuersy betwyxt vs and them and breefly proue that the doctrin that we teach concerning the same was publykly held for truth throughout Christendome in King Lucius dayes and that therfore he could receiue no other then the same from the Church of Rome and this I vndertake the more willingly for that albeit all matters of controuersy haue ben very learnedly and sufficiently handled yea and whole volumes written of them by our English Catholykes in the beginning of her maiestyes raygne yet by reason of the strayt prohibition of the sayd bookes there are an infinit number in England especially of the younger sort that neuer saw the same to whome I desyre to giue in this treatyse at least some litle tast of the truth of our Catholyke religion so farre as my determined breuity wil permit First

of the Eucharist to serue vs not only for a food and spiritual meate but also for a sacrifice offring the fame him-selfe first to his Father and then geuing commissiō and power to his Disciples to do that which he did to wit to offer and sacrifice the same saying hoc facite in n●eam commemorationē that is to say do make or sacrifice this in remembrance of me for this woord facite as wel in the Syriac Hebrew and Greek as in the Laryn signifieth to sacrifice no lesse then to do or make as in Leuiticus faciet vnum pro peccate he shal sacrifice one of the turtle doues for remissiō of sinne and in the book of Kings faciam bovem alterum I wil sacrifice the other oxe the lyke may be seene in diuers other places of the holy scriptures where the Hebrew Greek woord which doth properly signify facere must needs be vnderstood to do sacrifice in which sence fac●re is also vsed amongst the Latins as cum faciam vttulapro frugthus c. when I shal sacrifice a calfe for my corne c also in Plautus faciam tib● fideliam mulsiplenam I wil sacrifice vnto the a po●ful of sweete wyne and agayne in Cicero Iunoni omnes consules facere necesse est all the consuls must needs sacrifice to Iune But howsoeuer it is it litle importeth for the matter in questiō whether faecere do properly signify to sacrifice or no seing it is euident that all the doctors of the Churche do vnderstād that Christ cōmaunding his Apostles to do that which he did commaunded them to sacrifice S. Denis who was conuerted by S. Paul at Athens declaring the practise of the Churche in his tyme fayth that the Bishop in the tyme of the holy mysteries excuseth himself to almighty God for that he is so bold to sacrifice the host that geueth health or saluation aleadging for his excuse our Sauiours commandment to wit hoc facite do this in my remembrance S. Clement in his Apostolical constitutions speaking to Priests in the name of the Apostles fayth suscitato Domino offerte saecrificium vestrum de quo vobis praecepit per nos hae facite in meam commemorationem on easter day when our Lord is risen offer your sacrifice as he commaunded yow by vs saying do this in my remembrance Martialis who also conuersed with the Apostles sayth that the Christians offred the body and blood of our Sauiour Iesus Christ to lyfe euerlasting because he commaunded them to do it in remembrance of him Iustin the Philosopher and Martyr within 140. yeares after Christ sayth that God who receiueth sacrifice at the hands of none but of Priests did foretel by his Prophet that those sacrifices should be grateful to him which Iesus Christ commaunded to be offred in the Eucharist S. Cyprian sayth our Lord and God Iesus Christe is the cheefe Priest and offred first sacrifice to God the Father and commaunded that the same should be donne in his remembrance S. Chrysostome teaching that the sacrifice which is dayly offred in the Churche ys alwayes one and the self same sacrifice be it offred neuer so oft addeth that which we do is donne in remēbrance of that which was donne by our Sauiour far he sayd do this in remembrance of me I omit for breuityes sake S. Augustin S. Ambrose Primasius Bishop of vtica S. Isidore Haymo and diuers others that testify in lyke manner that our Sauiour saying to his Apostles do this gaue them cōmission and power to sacrifice and thus much for the institution of the masse by our Sauiour THAT THE APOSTLES practysed the commission geuen them by our Sauiours sacrificing or saying Masse them-selues and leauing the vse and practyse therof vnto the Churche and that the ancient Fathers not only in King Lucius tyme but also for the first 500. yeares after Christ teach it to be a true sacrifice and propitiatory for the liuing and for the dead CHAP. XVII NOW then to speake breefly of the practyse of the Apostles and of Gods Churche euer since It being manifest by that which I haue sayd already that our Sauiour himselfe did not only institute offer the sacrifice of his body and blood at his last super but also gaue commission and power to his disciples to do that which he did it cannot be douted but that they executed this power and commission and did not only consecrate and make the body of our sauiour as he did but also sacrificed the same Therefore whereas we read in the Acts of the Apostles that they vsed to assemble themselues together ad frangendum panem to break bread it is doutles to be vnderstood that they offred this sacrifice informe of bread according to the commission cōmaundmēt of our Sauiour that the same was the publike ministery wherein the scripture sayth they were occupied when they were commanded by the holy ghost to segregat Paul and Barnabas whereof it is sayd ministrātibus illis Domino ieiunantibus c. whyles they were ministring to our Lord and fasting c. which being in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the ministery of sacrifice in which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken in the scripture when they are vsed absolutely and spoken of any publyke and holy ministery wherof wee haue examples as wel in the epistieto the Hebrewes in dyuers places as also in the gospel of S. Luke author of the Acts of the Apostles who speaking of Zacharias the priest and of his ministery or office which was to offer sacrifice calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore Erasinus of whose iudgement in lyke cases our aduersaries are wont to make no sma●e account had great reason to translate the foresayd woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sacrifican●bus illu Domino c. as they were sacrifycing to our Lord c. and so cōmon was this sence vnderstanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sacrifice that the grecians haue no other proper woord for the sacrifice of the Masse Furdermore that the ministery of the Apostles in breaking bread was a sacrifice it appeareth euidetly by S. Paule who to withdraw the Corinthians from sacrificing to Idols did represent vnto them the sacrifice which he and the Apostles did vse to offer in the breaking of bread making a playne antithesis betwyxt the one sacrifice and the other and comparing the bread which they brake as wel with the lawful sacrifices of the Iewes as also with the vnlawful sacrifices of the gentils Of the first he sayth Behold Israel according to the flesh are not those which eate of the sacrifices partakers of the Altar and agayne speaking of the other flie sayth he from the woorship that is to say the sacrifices of Idols and yeilding a reason thereof the cup sayth he which wee blesse

man sayth he is iustified by woorkes and not by fayth only and saynt Iohn he which doth iustice is iust and in the Apocalipse he which is iust let him be iustifyed stil and of both these iustifications sayth the autor of the imperfect woorke vpon S. Mathew the first iustice is to know God the Father and Christ his sonne and the last iustice is to do good workes finally S. Augustin witnesseth that for as much as there were some that taught in the very tyme of the Apostles that fayth without woorkes might suffise to saluation which errour he sayth did grow of the corrupt il vnderstanding of saynt Paules Epistles S. Peter S. Iohn S. Iames and S. Iude did expressely direct their intentions in their Epistles to proue the necessity of good workes and iustification therby and thus much for the first poynt The second poynt that I wish to be noted is that where woorkes are at any tyme excluded in the scriptures Fathers or councels from iustification it is alwayes to be vnderstood eyther of woorkes done by the only force of nature before fayth or of woorkes of the law of Moyses proceeding only of the force of the law or of woorkes of the faythful not proceeding of Gods grace The third poynt is that all the reason of merit in mānes fayth or woorkes proceedeth of two grounds the one the grace of God which moueth enableth a man therto the other the promisse of almighty God to reward thesame in both which the merits of Christs passion are euer presuposed to be the first foundation of all the buylding with which presupposition our Sauiour sayth he which geues but a cup of cold water in my name shal not loose his reward and agayne to his Disciples your reward is copious in heauen speaking of the Iudgement at the later day he playnly ascribeth the reward of lyfe euerlasting to workes saying come yee blessed of my Father and possesse the Kingdome prepared for you for when I was hungry you gaue me to eate when I was naked you clothed me c. And therefore S. Iohn and S. Paule say God wil render vnto euery one according to his workes to this purpose also the Prophet Dauid sayth I enclyned my hart o Lord to do thy iustifications for reward and S. Paule I haue sayth he fought a good fyght I haue kept my fayth I haue consummated or ended my course now there is layed vp for me the croune of iustice which our Lord the iust Iudge wil render me in that day vpon these words of S. Paule OEcumenius sayth consider that he craues it as due when he sayth reddet mihi non dabit he wil render it vnto me and not he wil giue it me which he also signifieth in that he cauleth him the iust iudge Theophilactus also sayth the same vpon the same words and concludeth thus the croune is a debt by reason of the iustice of the iudge S. Augustin aleadging the same place of S. Paule in his book of grace and free wil sayth he now rehearseth meritae sua bona his good deserts or merits that he which after his il deserts got grace may after his good merits get the croune c. but let vs heare concerning this matter of merit some two or 3. about king Lucius tyme S. Ignatius disciple to saynt Iohn the Euangelist sayth in his epistle to the Romans being condemned to be deuowred of wild beasts suffer me to be the soul or was of beasts that I may promerori Deum gayn or as a man may say earne almighty God Tertullian sayth how at their many mansions in the Fathers house but according to the variety of mens merits and Clemens Alexandrinus there are sayth he many mansions according to the worthinesse and merits of those which beleeue and origen teacheth that God doth not giue according to nature but according to merits S. Cyprian sayth that a penitent man promere●ur Dominum obsequijs suis operibus iustis doth deserue or as I sayd before earne our Lord with his obedience and iust woorkes and in his book of the vnity of the Churche speaking of them that hauing donne great miracles in the name of Christ shal be reiected of him at the day of Iudgment he sayth iustice or righteousnes is needful vt promerere quis possit Deum iudicem that a man may gayne God the iudge which in the words next folowing he expoundeth saying preceptis eius monitis obtemperandum est vt merita nostra accipiant mercedem wee must obey his precepts and admonitions that our merits may receiue reward there to I wil ad S. Augustin explicating notably this questiō according to our Catholyk fayth euer taught in the Churche of God when grace sayth he is geuen then begin also our good merits by the meanes of that grace for yf grace be taken away man doth presently fal head-long by his owne free wil therfore when a man beginneth to haue good merits he ought not to atribute them vnto himselfe but to God to whome it is sayd in the Psalme o Lord be my healper and do not forsake me c. Thus farre S. Augustin but to auoyd the multitude of allegations which might be infinit to this purpose I wil conclude with the secōd councel of Aurange celebrated 1200. yeres agoe reward sayth the councel is due to good workes yf they bee donne but grace which is not due or giuen by desert doth goe before that they may be donne Thus thow seest good reader the doctrin of Catholykes concerning merit or good woorkes conforme to the scriptures and fathers and no way preiuditial to the dignity honour of our Sauiours passion but most honorable to the same seing wee teach that all good merits receiue their vigour and force from the merits therof he hauing therby obtayned for vs of his father not only remission of sinne but also grace to doe works acceptable to him and meritorious of eternal saluation which woorkes though they be ours in respect of the concurrence of our free wil yet for as much as they be his gifts in that they proceede of his grace they deserue the reward that he hath promised for the same therfore respecting any woorks of man whatsoeuer as of them-selues wee say with saynt Paule that the passions or suffrings of this lyfe are not worthy of the future glory that shal be reueyled in vs but considering the same as the gyfts of God and ennobled with his grace wee say also with him that the short and light tribulation which wee suffer here doth woorke an eternal weygh● of glory in vs. Therfore I wil end with S. Augustin saying that when God doth croune our merits he doth croune his owne gyfts seing then this is the vniforme doctrin of all Catholykes wherin do we derogate any thing from the

may haue therin the which may be considered eyther as common to all the enemies of Catholyke religiō or els as particuler to these our Aduersaries now a dayes of the first I haue spoken before discoursing of the concurrēce of calumniation and persecution where I proued that it hath beene alwayes the custome of the persecutours of Catholykes to seek by imputation of fals crymes to obscure the true cause of their sufferings and consequently the glorie of their martyrdomes wherin neuerthelesse how much they haue fayled of their purpose I meane as wel these of our tyme as those other their praedecessours it is euident by common experience seing almightie God hath in all ages so disposed and day he doth for his owne glorie that the cleare light of truth and innocencie hath dispersed the clouds of calumniation in such sort that his seruants haue triumphed ouer all the malice of men and remayned no lesse glorious with a double crowne of martyrdome then their enemies ignominious and odious for there double persecution For the proof hereof let vs look back to former tymes see what the persecutors of Gods Churche haue gayned by the lyke deuises haue they therby any iote obscured the glorie of Gods seruants who are esteemed honoured and serued through-out the Christian world for glorious Martyrs and saynts of God and receyue more honour glorie in one festiual day of theirs then all the Monarks of the world in all the feasts of their lyfe Are not the Altars Temples buylded to God in their memories more triumphant then the thrones and trophes of all earthly Kings doth any Princes power extend it selfe so farre as theirs whose dominion reacheth from the east to the west frō the one Pole to the other whose subiects seruāts and supplyants are not only the common people but Princes and potentates Kings Emperours that crouch kneele and present their petitions at their toombes and monuments or whersoeuer ther is any litle memory of them Are all the royal robes crownes and diademes of Emperours and Kings so much esteemed and reuerenced in their owne Kingdomes as is throughout Christendome the least rag or relyke of any one of them wherto we see Almightie God geueth no lesse vertue and power oftentymes when it is for his glorie and their manifestation to cure the sicke to heale the lame to rayse the dead to cast out Deuils then he gaue to the hemme of our Sauiours garment to the handkerchefs that touched S. Paules body to the shadow of S. Peter This hath alwayes beene so notorious in Gods Churche that S. Chrisostome speaking of the great miracles done by the body and relykes of the blessed martyr saint Babilas maketh the same a manifest argument against the Paynims to proue that Christ is God which I wish by the way that our Protestants in England may note for their confusion seing that denying the vertue of saynts Reliks they do paganize with them and do deny therby an euident argument of Christs diuinitie but to proceed On the other syde what honour haue their calumniatours and persecutours purchased to themselues are not their very names odious and execrable to all posteritie as the memory of the other is aeternized with immortal glorie is not theirs buryed in aeternal infamie To this purpose sayth the book of wisedome that the wicked shal see the end of the iust man and shal not vnderstand what God hath determined of him and why our Lord did humble him they shal see him and contemne him but our Lord shal deride them for they shal fal afterwards without honour shal euer be amōgst the dead in shame and infamie Hereby may our aduersaries partly iudge what they shal gayne in the end by murdering so many Catholyks as they do vnder colour of treasons and enormious crymes but for their further satisfaction in this point let them look abroad into Christendome and see what acount is alreadie made of their supposed traytors I meane such as die directlie for religion made lately treason who of all Christian Catholyke people in the world are held for no lesse glorious martyrs thē those of the primitiue Churche as appeareth not only by the publike testimonie of the most famous wryters of this age but also by the deuotion that all Catholyks yea and the greatest Princes and potentates of Christendome do beare to the least relyke of any one of them which they think themselues happie to haue keep with all due respect and reuerence besydes that it hath pleased almightie God to glorifie his name already with diuers notable miracles donne by the same which hereafter wil be knowne with sufficient testimony of the truth therof and as for their martyrdomes I haue no doubt but as alreadie they are knowne acknowledged and honoured by all true Catholykes so in tyme also conuenient they wil be approued by the authoritie of the whole Churche whiles in the meane tyme the memory of their persecutors shal be damned eyther to the deep pit of obliuion or els to euerlasting ignominie as they may see it hath alreadie happened to their praedecessours and thus much for the end common to all persecutours OF OTHER ENDS PARTICULER to our English aduersaries and of their disloyaltie therin towards her Maiestie CHAP. XVII THE other ends particuler to our home aduersaries at this day may be thought to be partlie publyke and for the common good as they in the depth of their wisedome or rather in the height of their follie do imagin and partlie for their owne particular profit or emolument The publyke are these first to incense the Queenes Ma tie against vs to the end she may geue them leaue to exercise freelie all crueltie vpon vs wherby they hope in tyme to destroy vs and to extinguish the memorie of Catholyke religion wherin I wish them by the way to note how farre they are deceyued of their expectation how almightie God doth daylie infatuate and frustrate their councels and turne them to their owne confusion seing that notwithstanding all their rigour there are at this day many more recusants in England and sincere Catholyks that wil geue their liues for their Religion then ther were when the persecution first began so that we see how true it is which Tertulian sayth Sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seed of the Churche But to proceede The second is to irritate also her Ma tie against the King Catholyke who is therfore cōmōly made an abettor of all those fayned conspiracies least otherwayes she being of her owne inclination desirous of peace might come to some cōposition with him so Christendome be brought to repose which these mē imagin would in tyme grow to be daungerous to their gospel or rather to their particular states commodities which they may be presumed to esteeme more then any ghospel but how this piece of pollicie standeth with true reason of

of their primacy in causes ecclesiastical Seing then your religion so far as it is distinct from others hath no other ground then reason of state I doubt not but yf the matter were wel examined what God they beleeued in that persuaded her Ma tie therto or yow and your fellowes that manitayne it vpon the same reason and by such vnchristian practises as yow do yow would be found to be cōprehēded in the third diuisiō of varro who said that 3. kynds of men had three different kynds of Gods the Poëts one the Philosophers an other and statists or Polityks a third that euery one of them had a different religion according to the difference of their Gods as that the religion of the Poets was fabulous the other of the Philosophers natural the third of the Statists polityke and accomodated to gouernment And this is that which yow professe For the God yow beleeue in is the Prince your scriptures are the actes of Parliament your religion is to conserue the state persas uefas and therfore as all good Christians do measure the reason of state by religion which is the true rule and the end therof and from the which it cannot in reason dissent or disagre so yow on the other syde reduce and frame religion to your fals reason of state and by that meanes peruert all the order both of nature and grace preferring the body before the soule temporal things before spiritual humayn before deuine earth before heauen the world before God and which is more yow subiect both earth heauen body soule the world yea God and all to the priuate pleasure and profit of the Prince as though he were the end the Lord and God of all the world and of nature it self whervpon ensew those monstrous pollicies which wee fee fraught with all frand hipocrisy periuries slaūders murders and all kynd of cruelty oppression and impiety which haue ruined infinite Kinges with their countries Kingdomes and what they wil bring our poore country vnto in the end tyme wil tel wherto I remit me for as the Italian prouerb sayth La vita il sine ●l di l●da La sera the end prayseth the lyfe and the euening the day OF THE TRVE CAVSES OF more moderation vsed in the beginning then afterwards of the difference made by the Lawes betwixt Seminarie and I Mary priests CHAP. XXIII BVt to proceed in your obseruations you go forward to geue example that there is moderation vsed in ecclesiastical causes where matter of state is not mixt with religion saying for els I would gladly learne what should make the difference the temper of the lawes in the first yeare of the Queene and in the 23. and 27. but that at the one tyme they were papists in conscience and at the other they were growne papists in faction or what should make the difference at this day in law betwixt a Queene Marie priest a Seminary priest saue that the one is a priest of suspition and the other a priest of sedition Hereto I answere that because you say you would gladly learne and that I take yow to be of a good wit and docile I wil take paynes to teach you this poynt that you say you would so fayne learne Know you therfore that there were diuers causes of more moderation and lenity vsed for some yeares in the beginning then afterwards yet not those which you speak of and so you shew your self eyther ignorant or malitious in both The first an ordinary rule of state which those great statists that procured this change could not neglect I meane in case of innouation to vse no suddayne violence but to proceed by degrees especially in matter of religion which is seldome changed without tumult and trouble wherof they had seene the experience in the tymes of both the kings Henry and Edward therfore they had great reason to water their wyne at the beginning and to vse moderation at least for some yeares vntil the state and gouernment were setled The second cause was the doctrine of your owne gospellers in Q. Maryes tyme who because some of their folowers were burnt for heresy according to the Canons and lawes of the Churche cryed out that they were persecuted and published in their bookes and sermons that faith ought to be free and not forced that therfore it was against all conscience to punish or trouble men for their religion in which respect the authors of the change that serued themselues of them in the ecclesiastical and pastoral dignityes could not for shame at the very first vse the bloody proceeding which afterwards they did though neuerthelesse they forbore not in the very beginning to imprison and otherwise to afflict all Bishops and cheif pastours and such others as would not subscribe come to their Churches for the which cause I remember that besydes a great number of ecclesiastical and temporal persons some of my owne kindred and familie were called to London and imprisoned in the second yeare of her Maiesties raigne and so remayned prisoners many yeares after The third cause was the vayne hope that those polityks had that a religion so sensual and ful of liberty as theirs authorized with the power of the Prince vpholden with lawes promulgate with all artifice of writers preachers and perswaders would easely within a fewe yeares infinuate it self into the hartes of all men especially of the youth wherby they made accompte that the elder sort being worne out there would be within a fewe yeares litle memorie or none at all left of Catholike religion but when they saw after some yeares experience how much they were deceiued of their expectation and that through the zealous endeauours of the learned English Catholikes abroad learned bookes written Colledges Seminaryes erected priests made and sent in therby infinite numbers reduced to the vnity of the Catholike Churche not only of the schismatiks that fel at the first eyther by ignorance or for feare but also of the Protestāts themselues and amongst them euen many ministers and principal preachers and none sooner conuerted or more zealously affected to Catholike religion then the yongest and fynest wits wherwith our new Seminaryes beganne to be peopled when those statists I say saw this they thought it then tyme to bestyrre themselues and to persecute in good earnest and yet to do it in such sort as they might if it were possible auoyd the name suspition of persecutors both at home and abroad and therfore they vsed the same pollicy that Iulian the Apostata did of whom S. Gregory Nazianzenus writeth that he professed not externally his impiety with the courage that other persecutors his predecessours were wont to do neyther did he oppose himself against our faith lyke an Emperour that would gayne honour in shewing his might and power by open oppression of the Catholyks but made warre vpon them in a cowardly and base māner couering