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

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

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

wil geue thee the keyes of the kingdome of heauen and Origen addeth further that there was no smalle differēce betwyxt the Apostles commission to bynd and loose and the commission of S. Peter which he affirmeth to be more ample because sayth he non erant in tanta perfectione sicut Petrus they were not in such perfection as Peter and therfore S. Leo sayth that the authority or power to bynd and loose was geuen Petro prae caeteris to Peter aboue the rest of the Apostles and the reason is for that he being their head and they subordinat to him he receiued the same for him selfe and them and they held it as from him vnder him though they had it also by Christs commissiō as wel as hee which S. Augustin teacheth clearly when he sayth that the keyes of the kingdome of heauen were geuen to S. Peter because he represented the whole church of which representatiō he yeildeth the reason adding immediatly Propter apostolatus sui primatum or as he sayth in an other place propter primatum quem in discipulis habuit by reason of the supremacy he had ouer the rest of the Apostles geuing to vnderstand therby that the keyes being geuen to S. Peter as head of the Apostles and consequently as head of the Church they were geuen also to the Apostles and to the whole Church for what is geuen to the king as king the same is geuen to the common wealth and from him or by him as head therof is communicated imparted to the whole body For this cause S. Chrisostome treating of the promis that our sauiour made to S. Peter to buyld his Churche vpō him and to geue him the keyes of the kingdome of heauen affirmeth that he made him head or gouuernour of the whole world Thus much for the second proof The third and last shal be the commission and charge that our sauiour gaue particularly to S. Peter to feed his sheep wherby he made him general Pastor ouer his whole flock whereof Eusebius Emissenus sayth thus first Christ comitted vnto him his lambs then his sheepe because he made him not only a pastor or shepherd but also the pastor of Pastors Therefore Peter feedeth the lambes he feedeth the sheepe he feedeth the young ones their dammes he gouerneth the subiects their prelats so that he is Pastor of all for besydes lambes sheepe there is nothing in the Church This is more euident in the Greeke wherein the gospel of S. Ihon was written then in our latin translation for where as we haue 3. tymes pasce that is to say feed the greeke hath in the second place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not only signify to feed but also to gouerne and rule wherby the Euangelist signifyed that Christ gaue to S. Peter commission not only to feed his flock with preaching and teaching but also to exercyse all pastoral authority ouer them that is to say to rule and gouern them in which sence the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in the holy Scriptures as in S. Mathew and Micheas the Prophet where it is sayd of Bethlem there shal come foorth of thee a caeptayne that shal gouern my people Israel and in the Apocalipse he shal rule them in an yron rod and againe in the Psalm thow shalt gouerne or rule theym in a rod of yron in which places as also in dyuers others of the scripture to lyke purpose the greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the same sence our lord saith in the Prophet that the great Monark Cirus should be his Pastor because he should gouern and rule his people and Homer oftentymes cauleth king Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king or Pastor of this people for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both and therfore S. Augustin expounding those words feede my sheep sayth that Christ recommended his sheepe to S. Peter pascendas id est docendas regendasque to be fed that is to say to be taught and gouerned Theophilactus also vpō the same place witnesseth that Christ gaue to S. Peter praesecturam ouium totius mundi the gouernment of the sheepe of the whole world and S. Chrisostome treating of those words of our sauiour sayth that he would haue S. Peter to be endewed with authority and farre to excel the other Apostles and agayne expounding the same words otherwhere he sayth that Christ spake vnto him only because he was the mouth head of the Apostles and committed vnto him curam fratrum suorum the charge of his brethren and a litle after that Christ gaue him the charge of the whole world which he also affirmeth in an other place of the vniuersal Churche saying that the supremacy and gouernment of the Churche throughout the whole world was geuen him by Christ. I wil conclude with S. Leo whereas saith he the power of bynding and loosing was geuen to Peter aboue the rest of the Apostles the care charge of feeding the sheepe of Christ was more specially committed to him to whome whosoeuer shal thinck the principality or supremacy is to be denied he cannot by any meanes diminish his dignity but being puft vp with the spirit of his owne pryde he casts him selfe head-long to hel Thus thow seest good reader that our doctrin of the supremacy of S. Peter is no nouelty of our inuention but the vniform and constant opinion of the most learned and anciēt Fathers of the Churche grounded vpon the scriptures in which respect we fynd in all the sayd auncient Docctors most eminent and excellent tytles of superioritie and praerogatiue attributed to S. Peter who in S. Hilary is cauled the blessed porter of heauen in S. Augustin the first or cheef of the Apostles in Eusebius the greatest of the Apostles and maister of the warfare of God in Epiphanius the captayn of the Disciples in S. Ciril Prince and head of the Apostles in S. Ambrose the Vicar that Christ left vs of his loue and to omit others for breuityes sake in S. Chrysostome the toppe or head of the congregation of the Apostles an vnconsumable rock the vnmoueable top of the buylding and lastly the pastor and head of the Churche THAT THE SVCCESSORS OF S. Peeter to wit the Bishops of Rome succeed him in the supremacy of the Churche CHAP. IX AND for as much as it is euident that our sauiour Christ gaue not this authority to S. Peeter for his owne particular benefit but for the general good of his Churche nor for his owne dayes only but during the tyme of the Churche militāt to the end that so long as their should be any sheep in his fold so long ther should be an vniuersal Pastor to feed and gouerne them and that his Churche which is a visible body

might haue continually a visible head no lesse now in the new law thē heretofore in the old which was a figure of the new and had a continual succession of Bishops from Aaron therfore I say all the ancient fathers worthely acknowledged this our sauiours institution and this autority of an vniuersal Pastor not only in S. Peter but also in his successors where vpon S. Chrisostome saith that Christ committed the care of his sheep tum Pe●ro tum Petri successorebus both to Peeter and to Peeters successors and Petrus Bishop of Rauena in his epistle to Eutyches blessed Peeter sayth he liues gouerns stil in his owne seat and Leo magnus affirmeth that Peeter continueth and liueth in his successors and therfore the great councel of Chalcedon abouesayd hauing heard the epistle of the sayd Leo condemning the heresy of Eutyches sayd Petrus per Leonem locutus est Peter hath spoken by the mouth of Leo. In this respect also the blessed martyr S. Cyprian who as I sayd before wrote soone after the conuersion of K. Lucius cauleth the Roman Church Cathedrā Petri ecclesiam principalē vnde vnuas sacerdotaelis exorta est the chayre of Peeter the principal or cheef Churche from whence springeth all Priestly vnity signifieng therby that as the vnity of the natural body consisteth in that dyuers members being combyned vnder one head do all receiue from the same the influence of one lyfe so also the vnity of the mistical body of Christ consisteth in that diuers Churches being conioyned vnder one head which is the Roman Churche or chayre of Peter do all receiue from the same the influence of one spirit and doctrin which he declareth playnly in his book of the vnity of the Churche where he sayth euē as there are many beames of the Sunne and one light many bowes of one tree and yet one strength founded in one root many brookes flowing from one fountayne a vnity therof conserued in the spring euen so the Churche of our Lord casting foorth her light euery where stretcheth her beames through out the world yet the light is one shee extends her bowes ouer the whole earth spreads her flowing riuers farre neare and yet there is one head one beginning and one fruitful and plentiful mother Thus far this famous martyr who speaking also other where of Peters chayre declareth the miserable state of those that are deuided seperated from the same which I wish our aduersaryes diligently to note there is sayth he one God one Christ one Churche one chayre founded vpon Peeter by our Lords woords an other Altar cānot be erected nor a new priesthood ordayned whosoeuer gathereth any where els scattreth it is counterfeyt wicked and sacrilegious whatsoeuer humain fury doth institute ordayne to violate the ordenance of God and agayne to the same purpose he which holdeth not sayth he this vnity of the Churche doth he beleeue that he holds the fayth of the churche he which forsakes the chayre of Peeter where vpon the churche was foūded can he hope to be in the churche Finally this blessed martyr writting to S. Cornelius the Pope calleth the Roman Church Marricem radicem catholicae Ecclesiae the mother root of the Catholyke Churche which he wisheth all men to acknowledge and hold most firmly and transferring the same presently after to the person of Cornelius he sayth that he would haue all his collegues retayne hold stedfastly his communion that is as much to say sayth he as to hold the vnity charity of the Catholyke church geuing to vnderstand that he which doth not communicate with the bishop of Rome the chayre of Peter the fountayne of vnity the root and mother of the Catholyke Churche he is not a member of the same nor gathereth with Christ but scattreth The very same in substāce the famous Doctor S. Hierom teacheth as wel of S. Peeter as of his chayre and successors of S. Peeter he sayth that he was therfore chosen of our sauiour one only amongst twelue that a head being appoynted all occasions of schisme diuision might be taken away and of his chayre and successors he sayth to S. Damasus the Pope qui cathedrae Petri iungitur meus est he which is ioyned to the chayre of Peter he is myne and agayne to him in an other Epistle I sayth he following no cheef but Christ am lincked in communiō with thy beatitude that is to say with the chayre of Peter vpon that rock the Churche was buylt whosoeuer eateth the lambe out of this house is profane if any man be not in the arke of Noe he shal perish in the flud and a litle after I know not Vitalis I refuse Meletius I know not Paulinus whosoeuer doth not gather with thee scattreth he which is not of Christ is of Antichrist thus far S. Hierome of the supremacy of Peeters chayre and particularly of Pope Damasus of whome S. Ambrose in the same tyme acknowledged no lesse saying Ecclesia domus De● dicitur cuius rector hod●e est Damasus the Churche is cauled the house of God the gouernour whereof at this day is Damasus with these all other Doctors of the Churche Greekes and Latins agree concerning the supremacy of the bishops of Rome as Epiphanius Athanasius Basilius Gregorius Nazianzenus Chrysostomus Cyrillus Theodoretus Sozomenus Optatus Ambrosius Augustinus Prosper Victor Vticensis Vincentius Lirinensis and Cassiodorus all which did wryte aboue 1000. yeres ago and playnly acknowledged the supremacy of the bishop of Rome as appeareth in the places aleaged in the margent wherto I remit our aduersaries to auoyd prolixitie concluding with the great councel of Chalcedon abouesayd wherein Pope Leo was cauled vniuersal Bishop dyuers tymes besyds that in an epistle written to him by the whole councel it is playnly signified that the Vineyard of our Lord that is to say the Churche was committed to his charge and custody To returne therfore to S. Ireneus in the tyme of King Lucius thou seest good reader how true is that which he sayth of the necessitie and obligation that all faythful people haue to agree with the Roman Churche propter potentiorē principalitatem for the mightier or more powerful principalitie therof that is to say for the supreme dignity it hath ouer all other churches as the mother ouer her children the head ouer the body and the spring and root of vnity THAT THE BISHOPS OF Rome exercysed supreme authoritie and iurisdiction in the tyme of king Lucius CHAP. X. NOW then let vs consider how the byshops of Rome did exercyse this theyr authority before and in the tyme of K. Lucius and neare vnto the same the which may appeare partly by the appellatiōs out of all parts to the sea Apostolyke and the restitution or deposition of bishops by the

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