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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

least of Sr. William Stanley as wel for the particular experience he hath of Ireland and Irish warres as also for his wisdome exact skil in military discipline and all martial affayres wherin as it is wel knowne he is inferior to few men liuing seing the occasion is offred to speak of him I wil ad a woord or two cōcerning him his deliuering Dauēter to the Catholyke king for that the same is opprobriously carped at in a late pamphlet of a puritan cauling himself Thomas Digges who as it seemeth hath so litle cōscience and knowledge of a Christian mannes obligation that he cannot distinguish betwixt trechery and discharge of duty it beeing euident in conscience and true diuinity that Sir William was bound vnder payne of damnable sinne to deliuer it to the King who was the true owner therof from whome it was wrongfully detayned by his rebels besydes that his manner of doing it was such as argueth no lesse his generosity then his sincerytie seeing he made no composition for money or other reward as many others in lyke occasions haue donne but rendred it simply without all respect of lucre and gayne for the only discharge of his conscience being then at liberty to serue where he would to which purpose my Lord of Leister his general had giuen him an ample pasport which he hath yet to shew But herein I meane not further to enlarge my self seeing my late Lord Cardinal of happy memorie sufficiently de●ended and iustified Sr. Williams action in this behalf with a learned and graue treatise of his at the same tyme only I wil say of his person for the particular knowlege I haue of him that the honorable cours of lyf he hath led euer since hee became a Catholyke seruant to the king doth make him no lesse recomendable for true Christian pietie and vertue then for wisdome valour in so much that hee is woorthely held of all strangers for the honor of our nation and the true mirour or a Christian soldier and as for his affection to his country I do protest I am wel assured that no man wysheth more honor happynesse thereto or is more alienat from all desyre of conquest thereof then hee though our aduersaries wil nedes imagin otherwise of him and all others that either serue the Catholyke king or receaue any benefit of him wherby thow maist perceaue good reader how lamentable our case is seeing that wee are neither suffred to enioy the comfort benefit of our religion country and freindes at home nor yet permitted without suspition and slander of ill affection to the state to sustaine our lyues abroad with the liberalitie of him that only hath the meanes the wil withal to relieue vs as hee releeueth entertaineth in lyke sorte no smalle number of strangers of all nations without any bad constructions made of him or them for the same But whether it be reason that to auoyd the vncharitable conceyts of our aduersaries to satisfy their desire of our ruyn wee suffer our selues to perish rather thē to receaue relief of the Catholyke king I leaue it to the iudgmēt of any indifferēt vnpassionate man and so wil proceed to say somwhat in particular of F. Parsons against whome O. E. doth spit foorth or rather vomit so much venim and poyson as he sheweth euidētly what spirit possesseth him giueth notable testimony to F. P. his rare vertues great merits CONCERNING FATHER Parsons in particular and that the extreame malice that the heretykes beare him is an euident argument of his great vertue CHAP. II. WERE it possible that father Parsons should be so extreamly maligned hated and calumniated as he is by heretykes yf he were not a great seruant of God and guyded by his spirit for was there euer any great saynt in Gods Churche who laboured more then others eyther to confound heresy or to reforme corrupt manners that felt not in his fame the cruel sting of the slanderous tongues of heretykes and of other instruments of the deuil for as the Churche was planted so it must be restored and therfore as the scriptures do signify the persecution that our Sauiour him self and all his Apostles and disciples suffred by slanderous tongues in the fyrst planting and buylding of the Churche so also the ecclesiastical histories do witnes the lyke of other seruants of God who endeuored afterwards to repayre the same when it was decayed in some places by heresy and sinne and that many of them besydes the punishmēts inflicted vpon their persons were so craftely calumniated by heretykes that they sustayned much suspition and obloquy not only of many weak and bad Catholykes but also otherwhyles of some good men God suffring it for his greater glory and their more merit whose innocency he euer cleared in the end to the confusion of his enemies and theirs A few examples may suffise for that the matter is cleare enough of it self No man that hath red the ecclesiastical histories can be ignorant of the continual and violent persecutions that saynt Athanasius suffred in this kynd who being the cheef champion of Gods Churche against the Arrian heretykes was by thē falsly accused of a rape of burning houses of breaking chalices of extorsion of wiche-craft murders yea and treasons as wel agaynst the Catholyke Emperour Constantine the great who by that meanes was alienated from him and moued to banish him as also against the Arrian Emperour Constantius to whome he therfore wrote an Apology of his innocencie S. Basil for his great learning rare vertue surnamed the great being also a notable impugner of all the heretykes of his tyme was impugned slandered by thē with such arte and cunning that the very monkes of his owne institution and rule were incensed against him in so much that after he had suffred it as he sayth 3. yeares together and suppressed the sorrow of his hart with silence he was forced to write an Apology in his owne defence as also many other famous learned mē did for him at the same tyme and such was the diligence and craft of the heretykes and such the credulity of many Catholykes that he complayned pitifully therof geuing to vnderstand that not only all his actions but also euery word he spoke was watched calumniated and wrested to a wrong sence and that he found himself in such case that he knew not who to trust S. Hierome one of the lights of the latin Churche the scourge of the heretykes of his age hauing written a notable worke against Iouinian the heretyk in defence of virginity was slandred to haue defaced matrimony through the subtilty of one of Iouinians sect that counterfeyted him self a Catholyke and enuyed greatly S. Hieroms great credit and the matter was so clamorously prosecuted against him in Rome that many good

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