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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

sayth the sinnes of the people make many Princes and sometymes for the Princes faults he punisheth the people and otherwhyles for the sinnes of eyther he destroyeth both When Acham had stolne part of the spoyle of Hie●co contrary to the commaundement of God 3000. of the children of Israel were ouerthrowne by them of Hay for his offence which our lord imputed to them all saying Israel hath sinned and transgressed my commaundement c. For the sinne of Dauid in numbring the people 70000. of his subiects perished and for the peoples offences God permitted him to sinne For King Achaz cause sayth the scripture God did humble the people of Iuda after gaue them into captiuity for the sinnes of their King Manasses Lastly when Samuel had anoynted Saule for King he said vnto the people yf yow perseuer in your wickednes both yow and your King shal perish Herein neuertheles this difference may be noted that when almighty God doth punish both he vseth more rigour towards the Princes and heads of the people then towards the meaner sort Whereof the holy ghost declareth the reason in the book of wisdome where he speaketh to Kings Princes in this manner Audite reges c. hearken O kinges and vnderstād learne yow which are Iudges of the bounds of the earth in respect that power is geuen vnto yow from our lord and strength from the highest who wil examine your woorkes and search your thoughts and because when yow were ministers of his kingdome yow did not Iudge rightly nor keep the law of Iustice nor walk in the way of God he wil appeare vnto yow quickly and horibly for most rigorous Iudgment is donne vpon them that gouerne with the poore and meane man mercy is vsed but mighty men shal suffer torments mightily This my lords I am bold to represent vnto your lordships that yow may see thereby the euident daunger that your whole estate may be brought into by the extreame wrongs that our persecutours do vs howsoeuer her Ma tie and your Lordships may bee free from the same in wil or consent as I make no doubt but yow are For if the Prince and people are so conioyned linked togeather with the communication of merit or demerit that God doth commonly chastise the one for the others fault and for the offenses of eyther sometymes destroyeth both as I haue before declared if the priuat theft of Acham could cause the puklik calamity of the children of Israel that had no way consented thereto what may be feared to ensew of so horible and publik a crime of our persecutours as the effusion of innocent blood thirsted sought and spilt so oft and by so many subtilities and deuises by slaunders and fayned treasons by extreame torments vniustly geuen by periuries by corruption of witnesses Iuries and Iudges where by an infinit number of all sorts are drawne to the participation of the offence and all this vnder pretence of publyk autoritie of her maiesty of her councel and her ●awes what may be feared I say but that the sinne is not priuat and particuler but pnblik and general and that the whole state remayneth engaged for the payment of the penalty It resteth then my lords that of your wisdomes and piety yow procure some redresse of these inconueniences for auersion of Gods wrath from yow vs the whole realme and for preuention of the mischeefe that otherwyse must needs ensue And if it please your lordships to geue me leaue to put yow in mynd of one necessary meane thereof and as I haue layd open the sore so to represent also some part of the salue yt importeth much that for the expiation of so great a sinne and satisfaction of Gods Iustice yow lay the penalty vpon the authors and instruments of the iniustice as appeareth by the example of Archams theft whereof our lord sayd to Iosue I wil be no longer with yow vntil yow haue destroyed him that is guilty of this cryme and when Phinees killed the Israelit which committed fornication with the Madianit he auerted the wrath of God from the children of Israel as the scripture testifieth Also when the people were punished with 3. yeares famin in Dauids tyme for the offence of Saule in killing the Gabaonits the famin lessed when seuen of Sauls ofspring were deliuered to the Gabaonits and by them crucified the lyke reporteth Plutark of a most furious plague where with God punished the citties of Rome and Laurentum for the murder of King Tatius in Rome and of certayne Embassadours of Laurentium which plague suddenly ceased in both the citties when iustice was donne vpon the murderers in both places I haue not sayd this with any desire of reuenge or vncharitable affection towards our aduersaries but in respect of my duty to her Ma tie and your lordships and for the tender loue that I doe beare to my country and vniuersal good of all For as for them I meane our enemies I assure your Lordships I am so far from desyring any reuenge of them that I pitty their case knowing that except they repent and do worthy pennance God wil surely reuenge his owne cause and ours vpon them and throw into the fyre those rods of his wrath when he hath worne them to the stumps for such is the cours of his iustice to chastise first his seruants and children by the ministery of wicked men not moouing but vsing their euil wils and malice for the execution of his holy wil and afterwards to punish them most seuerely for the same therefore though he ordayned the destruction of the Temple of Hierusalem and the captiuity of his people for their sinnes yet afterwards he vtterly destroyed the Babilonians for hauing ben the meanes and instruments thereof to which purpose the Prophet sayth our Lord stirred vp the Kings of the Medes to distroy Babilon for it is the reuenge of our Lord and the reuenge of his Temple agayne I wil render to Babilon saith almighty God by the same Prophet and to all the inhabitants of Caldea all the euil that they haue donne in Sion And after in the same chapter he comforteth his people in captiuity saying behold I wil make Babilon a desert c. and no maruel seing he also destroyed the Amonits Moabits and other their neighbours for hauing laughed and skorned at their desolation and captiuity such is the loue which our Lord beareth to his seruāts as he reuengeth the least iniury that is donne thē of whome he hath such particular care as he nūbreth the very heares of their heads as our Sauiour sayth taketh all that is donne to them be it good or euil as donne to himself And now hauing layd before your lordships by way of some degression these considerations yet as annexed notwithstanding conioyned with Squires cause by coherence of the manner of proceeding I shal returne to

men amongst the protestātes themselues haue noted heretofore But now comming hether to Rome and seing the matter reuiued and mightyly vrged to the preiudice of all Catholykes by 2. seueral lybels composed lately in England the one by an heretical minister ashamed of his name and therfore Sutly shrowding it vnder a fals Visar of O. E. and the other written very lately by a puritan as it seemeth calling himself Thomas Diggs I haue determined to set out my apology for the ful satisfaction of all indifferent men in this poynt wherto I am moued the rather for that I haue also sufficiently treated therin some other matters handled by O. E. who laboureth to proue that all the persecution which Catholykes haue hetherto suffred is iustly to be ascribed to their treasonable attēpts besydes that he is not ashamed to affirme that none haue bē put to death in all her maiestyes raigne for matter of religion which impudent assertion of his I haue so sufficiently confuted in my sayd apology as no more needeth to be sayd in that matter Neuertheles vpon this new occasion giuen by him I haue thought good to prefix this treatise to thesaid Apology to giue thee good reader some more particular satisfaction concerning this point and first to answere sincerely and truly vpon my owne knowlege an other slanderous and malitious conceit of his touching the il affection as he supposeth of diuers principal Catholykes to their country and therefore for as much as I intend also vpon occasions that may be offred to debate and discusse in this treatise some pointes of Catholyke religion now in controuersy and withal to cleare our doctrine in those pointes from certaine malitious slanders of our aduersaries I haue thought good to entytle the whole A defence of the Catholyke cause Wherein I make no doubt but that thow wilt easely note good reader amongst many other thinges the inconsideration of our aduersaries in that they are not content only to wrong vs in our goodes and persons by extreme iniustice vsed towards vs but also to wound vs so deeply in our fame by their calumniatious and slanderous lybels and reportes that they force vs much against our willes to lay open to the world their shameful and vnchristian proceedings in defence of our owne innocencie and for the honor of our cause which not only all lawes of God nature and nations do allow and permit but also conscience vrgeth and byndeth vs vnto in this case For although priuate men may somtymes with great merit suffer themselues to be slaundered without contradiction when no furder detrimēt ensueth thereof then the losse of their owne fame or their particular hurt yet when the same is ioyned with other mennes harme or with a publyke damage espetialy of religion they cannot without offence to God neglect or omit their owne iust defence Therefore I hope no man wil blame mee or other Catholykes in lyke case for offring iust purgation of our selues and our cause though it bee with the reproch of them that slander vs vt obstruatur os loquentium iniqua that the mouthes of calumniators may bee stopped And whereas the same may seeme to redound to some disgrace or dishonor of the state by reason of the publyke authority pretence of her maiesties seruice wherewith our aduersaries do comonly couer and colour all their malitious actions I purpose for my parte to vse in this my defence such due respect to the state to the supreme gouernours thereof I meane her Maiestie and the honorable Lordes of her counsel that I hope to auoyd all iust cause of offence and giue ample testimony of the loyalty of a moste dutiful subiect discouering to her Maiestie and their honors by way of humble complaint the great abuse offred by our aduersaries no lesse to them then to vs as wil more particularly appeere in my Apologie directed and dedicated to the Lordes of the councel AN ANSWER TO TVVO MALITIOVS SLANDERS CONCERNING the conquest of England falsly supposed to be pretended and solicited by the Catholykes and touching the late enterprise of the king of Spayne in Ireland Also concerning Sir VVilliam Stanley CHAP. I. AMONGST many malitious slanders wherwith O. E. and other heretyks seek to make vs and our cause odious to all men one of the principalest is that wee desyre and conspyre the cōquest of our countrey by the king of Spayne wherewith they charge not only F. Parsons and the Iesuytes but also other English Catholykes that haue serued and serue the Catholyke king in which respect I cannot forbeare to testify the truth of my knowledge in this poynt hauing had sufficiēt meanes and occasion to vnderstand what hath ben treated with the Catholike kings of Spayne by any of our nation since the yeare of our Lord 1589. at what tyme I passed from the court of France by reason of the troubles there to the seruice of their Catholike Maiesties whome I haue serued euer since and for some yeres together in the court of Spayne vntil now of late that I retyred my selfe from thence to Rome to satisfy my priuate deuotiō by dedicating the rest of my declyning dayes to the seruice of God in an ecclesiastical function Therfore I here protest vpon my conscience not only in my owne behalf but also in the behalf of F. Parsons and the English Catholykes that serue his Catholyke Maiesty that our dealings haue bin so contrary to that which is imputed vnto vs that we haue donne farre better offices for our country in this poynt then the malice of our aduersaries suffereth them to suppose For hauing wel considered that the breach of amity betwyxt her Maiestie and the Catholike king growing dayly by sundry acts of hostility on both parts to an implacable quarrel might moue him to seek the conquest of our country wherof his puissant preparations in the yere 88. gaue no smalle suspition to the world and not hauing any hope to be able to diswade his Maiestie from seeking some sharp reuenge of the attempts made against him by sea and land wherto not only reason of state but also respect of his reputation and honour seemed to oblige him wee determined to do our vttermost endeuour so to temper and qualify the same as it might not turne to any conquest of our country To which purpose sir Francis Englefield whylst he liued Father Parsons Fa. Creswel and my self haue at dyuers tymes represented to his Matie of glorious memory many important reasons to perswade him that it was not conuenient for him to seek the conquest of England nor probable eyther that he could conquer it or yet if he were able to do it that he could long keep it in subiection and this wee haue vrged so oft and with such pregnāt reasons as wel to his Matie that now is as to his father of glorious memory that I verely beleeue that if they euer had any inclination or resolutiō

other Bishops making general edicts condemning heretykes deposing and restoring Bishops cauling counsels and excommunicating whole prouinces and countryes I appeale to thee gentle reader whether he was not then generally held for supreme head of the Church whether it is lykly that when Eleutherius the Pope made King Lucius a Christian he made him a protestāt that is to say an enemy to the sea Apostolyk a persecuter of Priests and of all such as defend the dignity and autoritie of saynt Peeter his predecessor from whome he claymed and held the supremacy of the Churche which now all protestants deny to his successors And agayne seeing I haue proued that the authority of the sea Apostolyke is not grounded vpon any humain tradition but vpon the institution of our sauiour himselfe who left his flock and sheep to saynt Peeter to be fed and buylt his Churche vpon him as vpon a sure rock promising that hel gates should not preuayle against it ordayning for the auoyding of Schisme diuision one head from the which the dyuers and manyfold members of his Churche might receiue the influence of one doctrin and spirit what shal wee say of them that are not of this fold that do not communicat with this head that are not planted vpō this root of vnity nor buylt vpon this rock that agaynst the chayre of Peeter set vp a chayre of pestilēce can they be the sheep of Christ or members of his mistical body or receiue the influence of his spirit it is no maruel yf they be caryed away with euery blast of new doctrin torne and rent with euery schisme and cast at length vpon the rockes of heresy or atheisme haue wee not then sufficient reason to giue lands lyues or what honour pleasure or comodity soeuer the world yeildeth rather then to be driuen from this safe harbor of truth and ancor of vnity into the seas of schisme and heresy to the assured shipwrack of our soules and when wee spend our blood for this cause do we not dy for religion yea for a most important point of religion though it be made treason wherof wee may truly saye with the blessed martyr Sir Thomas More thet it is a treason without sinne for the which a mā may be hanged and haue no harme dy and liue for euer seeme to some a traytor and be a glorious martyr THE MATTER OF HOLY Images is debated and the vse therof proued to haue ben in the Churche of God euer since our Sauiours tyme. CHAP. XI BVT let vs examine a poynt or two more of religion wherein our aduersaries dissent from vs that wee may see wheather K. Lucius were more lyke to learne their doctrin concerning the same or ours and for that they think they haue a maruelous aduātage of vs in the matter of Images and relykes of saints wherein they charge vs with flat Idolatrie and breach of the commaundment of God I wil say somwhat therof And fyrst I cannot but maruel at their grosnesse that cannot distinguish betwiyt an Idol and an Image whereof they may learne the difference in Origen and Theodoretus expoūding these words of the cōmaundmēt non facies tibi Idolū thou shalt not make to thy self any ●dol for the septuaginta whose translation they follow for sculptile haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an Idol wherevpon they say that an Idol is a fals similitude representing a thing which is not that a similitude or Image is a representation of ae thing which truly is to which purpose also S. Paule sayth Idolum nihil est in mundo an Idol is nothing in the world for that Idols represent no truth but mere fictions vanityes and lyes and therfore ar cauled in the Hebrew text of the holy scriptures Elilun and Au●nim wheron it followeth that all Images or other creatures held or adored for Gods wh●ch they neither are nor yet possibly can bee are truly and properly Idols wheras other Images that represent a truth can not so bee cauled and this difference is euident in the holy scriptures which neuer atribute the name of Idol to the true Image of any thing but to the fals gods of the gentils and vseth the name of Image for the similitud of that which is truly the thing that it is thought to be or hath the true proprietyes that by the Image are represented so Christ is cauled the Image of his father and Salomon is sayd to haue made in the temple Images of Lions Oxen Flowers yea and of the Cherubins who though they were Angels and Spirits were neuerthelesse pourtrayed lyke men to expresse the forme wherein they appeared to Moyses on the mountayne and with wings to shew the celerity of their motion so that the representation made therby was true as of a true apparition and a true propriety in the Angelical nature Herevpon it foloweth that Images which are not honored for Gods but ordayned for the honor of Christ and his saynts who are truly that which they are represented to be are no Idols and therfore our aduersaries are eyther very ignorant or malicious when they confound these woords in such sort as to cal Images Idols and to translate Idolum in the scripture an Image as they commonly do very absurdly and sometymes ridiculously as in S. Paule where he speaketh of couetousnes saying it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Idolatry or the seruice of Idols and in an other place that the couetous man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Idolater or a woorshipper of Idols meaning therby that couetous men make theyr money and their riches their Gods they translate it couetousnes is the seruice of Images and the couetous man is a woorshipper of Images as though there were no other Idolatry but that which may be dōne to Images or that Image and Idole were all one or that it could be sayd with any propriety or reason that a couetous man makes his money an Image as it may be properly sayd that he makes it an Idol because he makes yt his God which yt neither is nor can be in which respect it may wel be cauled an Idol Furdermore they bewray in themselues either great simplicity or peruers malice in that they permit no honour nor reuerence to be donne to the Image of Christ his saynts for doth not reason and common experience teach vs that the honour or reuerence donne to the Image passeth from thence to the Prototipon that is to say to the thing or person it representeth he which crowneth sayth S. Ambrose the image of the emperour crowneth the Emperour and he which contemnes his image seemeth to do iniury to his person when the people of Antiochia cast downe the image of the Empresle wyfe to Theodosius the Emperour he took it for so great an affront to her and him selfe that he had lyke to haue destroyed the whole citty in

Our doctrin of the merits of woorks and Iustification is proued and cleared from the slanders of our aduersaries commonly published in their sermons and lately insinuated in a book set forth concerning the conuiction of my Lord of Essex Chap. 19. That our aduersaries who affirme that wee derogate from the merits of Christs passion do them-selues wholy euacuat and frustrat the same by their most wicked and absurd doctrin of imputatiue iustice and concerning original sinne and diuers other points confuted in this chapter Chap. 20. The conclusion conuincing by the premisses that our Catholyke doctrin was deliuered to King Lucius by Pope Eleutherius and is the vndouted truth that Christ left to his Churche with a note of the notable impudēcy of our English ministers Chap. 21. AN APOLOGY OF T. F. IN DEFENCE OF HIM-SELF AND OTHER CATHOLYKS FALSLY CHARGED WITH A fayned conspiracy agaynst her Maiesties person for the which one Edward Squyre was wrong-fully condemned and executed in the yeare of our Lord 1598. wherein are discouered the wicked and malicious practises of some inferior persons to whose examination the causes of Catholykes are commonly committed and their iniurious manner of proceding not only against the sayd Squyre but also agaynst many Catholykes that haue ben vniustly condemned for lyke fayned conspiracies against her maiesty and the state VVritten in the yeare of our Lord 1599. and dedicated to the right honorable the Lords of her mayesties priuie councel Ecclesiast cap. 3. 5. 16. Vidi sub sole in loco iudicij iniquitatem in loco iustitiae impietatem I haue seene vnder the Sunne iniquity in place of iudgement and impiety in place of iustice Imprinted with licence 1602. AN ADVERTISMENT TO THE READER ABOVT A FORMER ANSWERE OF M. M. Ar. AFter I had set downe to my self this defence or Apologie in the forme that here it goeth there came to my hādes a certayne breif pamphlet writen in Rome by M. Mar. Ar. presentlie vpon the execution of Squier in England which confutation thoughe for the substance of the matter it seemed to me very sufficient to giue any man satisfaction by shewing the whole matter of Squyers accusatiō condēnation and execution to be a very fiction and deuised for certayne endes which there are touched yet thought I not amisse to let this Apologie passe also as it was made partly for that it conteyneth my owne particuler defence which the other toucheth not but handleth the whole action in general and partly also for that the māner of both our proceedings is different he shewing the whole subiect and argument to be a fayned thing and I that albeit some occasion had byn geuen of suspition yet the forme of proceeding against Squyer the rest to be vniust against all reason equitie law and conscience M. Mar. Ar. to proue his intent layeth downe the historical narration of all the whole matter and men touched in the same to wit how Squyer and Rolles were taken vpon the sea and brought prisoners to Siuil and had their liberty there by Father Parsons meanes and how afterwards geuing newe occasion of offence in matters of religiō they were taken agayne at S. Lucars brought back to Siuil and there agayne after certayne monethes imprisonment deliuered out of prison put in different Monasteryes for to be instructed whence they fled away to the sea syde and excused their flight afterwards by letters to Father Walpoole that was most in daunger by that flight which letters are yet extant It sheweth also the improbability of the deuise to wit that Father Walpoole being the man he is should euer haue thought of such a fond way of sending poyson into England by such a fellow as Squyer was suspected stil to be a dissembled protestant as afterwards he proued and that thing could not be wrought nor the poyson caryed so farre but that Rolles his compagnion must know somewhat thereof who being at that present in the Towre of London and neither brought foorth nor mentioned nor yet made partaker of the fact was a token that matters went not wel nor were directly handled Besides this that book declareth by many examples the practises of Protestants in these our dayes for making Catholykes odious especially Iesuites of which order Father Walpoole is who was fayned to be the contriuer of this conspiracy which is shewed to be as farre from the condition of the man as the matter it self is from all probability of truth to wit any such poyson to be made bought and sold in Siuil proued by the death of a dog sent into England by sea in bladders of leather poured vpon the Quenes Sadle as also vpon the chayre of the Earle of Essex without hurt to the sitter or ryder the matter discouered by one Stanley that neyther sawe Squyer in Spayne nor spoke with him and it was denyed by Squyer first at the barre and after at his death and since his death called in dowt by Stanley his first detector as by some hath byn written from the place where he abydeth the force also of that poyson yf any such had byn is declared by reasons and authoritie both of physick and Philosophie that it could not worke any such effect as was ymagined or pretended consequentlie that those applauses congratulations both by woords sighs teares which a company of flatterers shewed foorth at Squyers arraynment and condemnation for her Ma ties so miraculous escape was most ridiculous and vayne This is the summe effect of that answere as breifly set downe as I can gather it and it maketh the fiction most euident to all such as without partiality wil read it though I heare say that it may chance come out agayne more ample in a secōd edition with many Autentical letters as wel of the citty of Siuil as of the courte of Inquisitiō in that place to shew the manner of Squyers and Rolles running away from those partes with some other circumstances to improue the probabilitie of the deuised slander in England which letters and instruments I thought not good to insert heere to my Apologie but to leaue thē to M. Mar. Ar. now at his returne hither from Rome to ad to his former Answere if so he shal think good for that he maketh mention thereof in the same and as for this my defence gentle reader I shal not need to aduise thee of the substance manner method or argument therof for that the breife chapters ensuing wil sufficiently setfoorth the same only I would admonish thee to consider maturely with thy self how rhow mayest be vsed in matters of Religion which do most import thy soule and saluation when in matters of fact and open action thow shalt fynd thy self so egregiously abused TO THE RIGHT HONORABLE THE LORDES OF HER MA ties PRYVIE councel RIght honorable vnderstanding by common fame confirmed by letters from Italy Flanders and France that one Edward Squire was lately condemned and executed in England for

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