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glory_n	future_a	gift_n	great_a	40	3	2.0789	3	false

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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

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

who can with any reason deny that the Popes supremacy the confession whereof is now made treason in England was in King Lucius dayes acknowledged generally of all men for what moued him being so farre from Rome to seeke to receiue the faith of Christ from thence but that he desyred to haue it from the fountayne head were there not Christians at the same tyme in England as there had ben from the tyme of Ioseph of Arimathia by some of whome it is lyke he was conuerted and might haue ben Baptysed or yf there were no Christians there that might satisfy his deuotion and desyre in that behalfe was there not at the same tyme very learned Bishops in France by whome he might haue receiued satisfaction without sending so farre as to Rome what then moued him therto but that he vnderstood that the admission of all Christs sheep into his fold the Church belonged principally to the successor of S. Peter to whome our sauiour particularly commended the feeding of his flock which saynt Bede insinuateth sufficiently saying that King Lucius beseeched Eleutherius by his letters that he might be made a Christian per eius mandatum by his commandement Neither can there any other probable reason be geuen why a few yeres after Donaldus King of Scots sent to Pope victor the next successor of Eleutherius to receiue of him the Christian fayth which at the same tyme florished not only in France as before I haue sayd but also in England from whence he might haue had Bishops and Priests to instruct and baptise him and his people But for the more manifest proof of this poynt let vs heare what S. Ireneus who florished at the same tyme in France teacheth concerning the autority of the sea Apostolike gouerned then by Eleutherius from whome K. Lucius receiued the fayth VVhen we shew sayth he the tradition of the greatest and most Aunciēt Church knowen to all men founded constitute at Rome by the two most glorious Apostles Peter Paule that the same tradition receiued from the sayd Apostles is deriued euen to this our tyme by the succession of Bishops we confound all those that any way eyther by an ouerweening of their owne wits or by vayne glory or by blyndnesse and euil opinion are led away with fals conceyts for euery Churche that is to say the saythful which are euery where must needs haue recours to this Church agree therewith propter potentiorē principalitatem for the greater or more mighty principality of the same wherein the tradition of the Apostles hath ben alwayes conserued by them which are euery where abroad and a litle after hauing declared the succession of the Bishops of Rome from saynt Peter to Eleutherius who he sayth was the twelfth he addeth by this ordination and succession the tradition which is in the Church from the Apostles and the preaching of the truth is come euen to vs hec est plenissima ostēsio this is a most ful euident demonstration that the fayth which hath ben conserued in the Churche from the Apostles vntil now is that one true fayth which geueth lyfe Thus farre S. Ireneus out of whose words may be gathered three things very imporrant and manifest against our aduersaries The first the force of tradition in the Churche of God that the same alone being duly proued is sufficient to conuince all heretykes that teach any thing contrary therto The second that the continual succession of the Bishops of Rome in one seat and doctrin is an infalible argument of the truth The which also Tertulian in the same tyme not only obserued but also prescrybed for a rule against all heretykes in his book of Prescriptions To which purpose S. Augustin sayth the succession of Priests from the seat of Peter the Apostle to whome our Lord recōmended his sheep to be fed holdeth me in the Catholyke Church and in another place number the Priests euen from the very seat of Peter and in that order of fathers see who succeded one an other that is the rock which the proud ga●● of hel do not ouercome Optatus Mileuitanus in lyke sort vrgeth this succession of the Roman Bishops against the Donatists reckoning vp all the Bishops from S. Peter to Siricius with whome he sayth all the world did communicat and there-vpon concludeth therfore yow sayth he that challēge to your selues a holy Churche tel vs the beginning of your chayre Thus reasoned these fathers against heretykes aboue 1200. yeres ago as also did S. Ireneus before in K. Lucius tyme and the same say wee now with no lesse reason against the heretykes of our tyme we shew them our doctrin conserued in a perpetual succession of Bishops from the Apostles vntil this day we demaund the lyke of them and seing they cannot shew it we conclude with S. Irenaeus that they remayne confounded and that they are to be registred in the number of those that eyther by an ouerweening of their owne wits or by vayne glory or by blyndnes and passion are led away with fals conceits The third poynt that I wish to be noted in the words of S. Irenaeus is the supreme dignity of the Roman Churche aboue all other seing that he cauleth it the greatest most ancient not in respect of tyme for the Churches of Hierusalem and Antioch were before it but for autority and therfor vrgeth it as a matter of necessity duty that all other Churches whatsoeuer and all faythful people throughout the world ought to haue recours therto and agree therwith propter potentiorē principalitatē for the greater and more powreful principality and autority therof which autority is founded vpon no other ground then vpon the institution of our Sauiour himselfe who gaue the gouerment of his Church to S. Peter the Apostle not only for him selfe but also for his successors which I wil prooue heare with as conuenient breuity as the importance of the matter wil permit THAT OVR SAVIOVR made S. Peter supreme head of his Churche CHAP. VIII THE supreme autority of S. Peter ouer the Churche of God is to be proued directly out of the holy scriptures by many places and arguments but 3. shal suffice for breuityes sake The first place is in S. Mathew where our sauiour promised to S. Peter to buyld his Church vpon him saying Tu es Petrus super hanc Petram adificabo Ecclesiam meam that is to say thou art Peter or a rock and vpon this rock I wil buyld my Churche signifying by this allegory that he made him the foundation or head of his Church for the head is to the body the gouernour to the common welth as the foundation is to the buylding that is to say the principal part the stay strength and assurance therof and this appeareth more playnly in the Siriac tongue in which saynt Mathew wrote his gospel where

In which respect that is no smalle point of wisdome in any prosperous and victorious Prince euer to feare the after clap and to bee such an enemy as he may after be a friend and so to make warre as he exclude not himself from possibility of peace yf his former fortune fayle him yea and during the course of his prosperity to harken to any reasonable composition rather then to stand to the hazards of future euents which many great Princes and famous Captaynes not obseruing haue obscured all their former glory with final disgrace and made themselues lamentable examples of humain infelicity Perseus King of Macedony puffed vp with pride for diuers victories that he had got against the Romans prouoked them so long with continual iniuries that at length Paulus AEmilius conquered his country caried him and all his children prisoners to Rome in triumphe And Charles the last Duke of Burgundy being growne so hauty and insolent with his great power prosperitie excellent wit and courage that he would not harken to the most reasonable offers and humble sutes of the Swissers with whome he was at variance lost two battayles vnto them at Granson and Morat and his credit and friends with all where vpon ensued his other disgraces and finally the ruin of him and his state This my good Lords I say to shew the inconsideration of our aduersaries who promising themselues as it seemeth a perpetuity of her Ma ties lyfe and prosperity think it good pollicy to kindle the coales of these present warres betwyxt her and the King Catholyke with abuse and iniury of them both as before hath ben declared seeking to make an immortal hatred betwyxt them and a quarrel irreconciliable and yet are withall so vnaduised at home as to procure as much as in them lyeth to alienat from her Ma tie the harts of her owne subiects by most exorbitant cruelties and open iniuries drawing her and the whole estate thereby into euident daungers both domestical and forrayn which daungers if they should concurre to the effects that may be feared though their owne ruines also would be included therein yet were that but a smalle satisfaction or recompence for the losse of so many other better then them selues OF TVVO OTHER INEVITABLE dammages that must needs ensew to her Ma tie her whole state by the effusion of innocent blood with an intimation of some part of the remedy CHAP. XIX BVT albeit there were no occasion of feare eyther at home or abroad as God be thanked at home there is litle though no God a mercy to these busy fellowes yet what greater indignity or iniury can be offred to her maiesty by her subiects then to abuse her royal name and authoritie to the murdering of so many innocents as by these deuises are put to death in England where-vpon do follow two ineuitable dammages to her maiesty and her realme the one the infamy that her maiesties gouernmēt doth incurre in all the Christian world as is manifest to all those that trauel ouer other countries or read the bookes and histories that dayly are written therof by strangers in all languages which no trackt of tyme shal be able to abolish The other is the vengance of almighty God due by his iustice to all such notable wrongs donne by publyk authority of her Ma tie and her lawes the which what yt may bring vpon her and the realme in tyme any man that beleueth there is a God and iust Iudge of humain actions cannot but feare seing not only the holy Scriptures but also prophane histories do yeeld innumerable examples of Gods wrath extended vpon realmes and states for iniustices committed therein Kingdomes are transferred sayth the scripture from nation to nation for iniustices iniuries contumelies and diuers deceits and amongst iniustices there is none that more offendeth God thē the effusion of innocent blood and therefore the Prophet exclaymeth in the person of God wo be to the bloody cittie whereof I wil make a great heap as of a pile of wood to burn and the same Prophet threatning the destruction of Hierusalem and declaring the causes thereof reconeth for one of the principal the shedding of innocent blood her Princes sayth he were lyke woulues rauening for their pray to shed blood agayne their were calumntatours and slanderers in box to shed blood lyke wyse afterwards in the same place our lord speaketh to Hierusalem saying they haue receiued gifts and rewards in thee to spil blood behold my wrath is kindled against thee for thy couetousnes and the blood that hath beene shed in thee and therefore I wildispers thee into diuers nations and scatter thee into diuers countries c. Also when the King and people of Iuda and Hierusalem were led into captiuite by Nabucodonozor the scripture sayth expresly that it was donne for the blood which Manasses had shed when he filled Hierusalem with the blood of innocents and therefore God would not bee appeased In lyke manner our Sauiour himself prophesing of the destruction of Hierusalem by the Romans ascribed the same principally to the spilling of innocent blood not only of his owne but also of the prophets that he had sent and was to send Hierusalem sayth he which kils the Prophets and stonest them which are sent to thee behold your how 's shal bee left desert c. Hereof many notable examples occurre in prophane histories but 2. or 3. shal suffise for breuities sake Iustin telleth of the people of Epiras seuerely punished and almost destroyed with dearth famin warre and sicknes by Gods iust Iudgement for the cruel slaughter of Laodomia daughter of Alexander their King No lesse notable and manifest was Gods iust iudgement vpon the Lacedemonians for a horible murder and rape comitted by two of their cittizens vpon the two daughters of Scedasus who demaunding Iustice most instantly of the King councel and people and being denied it of them all craued it at Gods hands with infinit imprecations and maledictions against their state and so killed himself also vpon his daughters tombe where vpon ensewed as Diodorus Siculus Plutark doo note the memorable ouerthrow geuen to the Lacedemonians by Epimanondas hard by the tombe of the two maydens in the playne of Leuctra where the offence was comitted in which deffeit they lost not only their hole armie but also the empire of Greece which they had before in their hands many yeares Such is the style of Gods Iustice to punish iniustice not only in them that commit it but also in those that permit and suffer it yea and in respect of the sympathy and communication which is in the body politike no lesse then in the body natural where in the detrimēt of the least mēber redoundeth to the hurt of the whole he imputeth some tymes the fault of one to all sometymes for the peoples offences he punisheth the Prince in which respect Salomon