of the Eucharist to serue vs not only for a food and spiritual meate but also for a sacrifice offring the fame him-selfe first to his Father and then geuing commissioÌ„ and power to his Disciples to do that which he did to wit to offer and sacrifice the same saying hoc facite in nâ—eam commemorationeÌ„ that is to say do make or sacrifice this in remembrance of me for this woord facite as wel in the Syriac Hebrew and Greek as in the Laryn signifieth to sacrifice no lesse then to do or make as in Leuiticus faciet vnum pro peccate he shal sacrifice one of the turtle doues for remissioÌ„ of sinne and in the book of Kings faciam bovem alterum I wil sacrifice the other oxe the lyke may be seene in diuers other places of the holy scriptures where the Hebrew Greek woord which doth properly signify facere must needs be vnderstood to do sacrifice in which sence facâ—re is also vsed amongst the Latins as cum faciam vttulapro frugthus c. when I shal sacrifice a calfe for my corne c also in Plautus faciam tibâ— fideliam mulsiplenam I wil sacrifice vnto the a poâ—ful of sweete wyne and agayne in Cicero Iunoni omnes consules facere necesse est all the consuls must needs sacrifice to Iune But howsoeuer it is it litle importeth for the matter in questioÌ„ whether faecere do properly signify to sacrifice or no seing it is euident that all the doctors of the Churche do vnderstaÌ„d that Christ coÌ„maunding his Apostles to do that which he did commaunded them to sacrifice S. Denis who was conuerted by S. Paul at Athens declaring the practise of the Churche in his tyme fayth that the Bishop in the tyme of the holy mysteries excuseth himself to almighty God for that he is so bold to sacrifice the host that geueth health or saluation aleadging for his excuse our Sauiours commandment to wit hoc facite do this in my remembrance S. Clement in his Apostolical constitutions speaking to Priests in the name of the Apostles fayth suscitato Domino offerte saecrificium vestrum de quo vobis praecepit per nos hae facite in meam commemorationem on easter day when our Lord is risen offer your sacrifice as he commaunded yow by vs saying do this in my remembrance Martialis who also conuersed with the Apostles sayth that the Christians offred the body and blood of our Sauiour Iesus Christ to lyfe euerlasting because he commaunded them to do it in remembrance of him Iustin the Philosopher and Martyr within 140. yeares after Christ sayth that God who receiueth sacrifice at the hands of none but of Priests did foretel by his Prophet that those sacrifices should be grateful to him which Iesus Christ commaunded to be offred in the Eucharist S. Cyprian sayth our Lord and God Iesus Christe is the cheefe Priest and offred first sacrifice to God the Father and commaunded that the same should be donne in his remembrance S. Chrysostome teaching that the sacrifice which is dayly offred in the Churche ys alwayes one and the self same sacrifice be it offred neuer so oft addeth that which we do is donne in remeÌ„brance of that which was donne by our Sauiour far he sayd do this in remembrance of me I omit for breuityes sake S. Augustin S. Ambrose Primasius Bishop of vtica S. Isidore Haymo and diuers others that testify in lyke manner that our Sauiour saying to his Apostles do this gaue them coÌ„mission and power to sacrifice and thus much for the institution of the masse by our Sauiour THAT THE APOSTLES practysed the commission geuen them by our Sauiours sacrificing or saying Masse them-selues and leauing the vse and practyse therof vnto the Churche and that the ancient Fathers not only in King Lucius tyme but also for the first 500. yeares after Christ teach it to be a true sacrifice and propitiatory for the liuing and for the dead CHAP. XVII NOW then to speake breefly of the practyse of the Apostles and of Gods Churche euer since It being manifest by that which I haue sayd already that our Sauiour himselfe did not only institute offer the sacrifice of his body and blood at his last super but also gaue commission and power to his disciples to do that which he did it cannot be douted but that they executed this power and commission and did not only consecrate and make the body of our sauiour as he did but also sacrificed the same Therefore whereas we read in the Acts of the Apostles that they vsed to assemble themselues together ad frangendum panem to break bread it is doutles to be vnderstood that they offred this sacrifice informe of bread according to the commission coÌ„maundmeÌ„t of our Sauiour that the same was the publike ministery wherein the scripture sayth they were occupied when they were commanded by the holy ghost to segregat Paul and Barnabas whereof it is sayd ministraÌ„tibus illis Domino ieiunantibus c. whyles they were ministring to our Lord and fasting c. which being in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify the ministery of sacrifice in which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken in the scripture when they are vsed absolutely and spoken of any publyke and holy ministery wherof wee haue examples as wel in the epistieto the Hebrewes in dyuers places as also in the gospel of S. Luke author of the Acts of the Apostles who speaking of Zacharias the priest and of his ministery or office which was to offer sacrifice calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therfore Erasinus of whose iudgement in lyke cases our aduersaries are wont to make no smaâ—e account had great reason to translate the foresayd woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sacrificanâ—bus illu Domino c. as they were sacrifycing to our Lord c. and so coÌ„mon was this sence vnderstanding of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sacrifice that the grecians haue no other proper woord for the sacrifice of the Masse Furdermore that the ministery of the Apostles in breaking bread was a sacrifice it appeareth euidetly by S. Paule who to withdraw the Corinthians from sacrificing to Idols did represent vnto them the sacrifice which he and the Apostles did vse to offer in the breaking of bread making a playne antithesis betwyxt the one sacrifice and the other and comparing the bread which they brake as wel with the lawful sacrifices of the Iewes as also with the vnlawful sacrifices of the gentils Of the first he sayth Behold Israel according to the flesh are not those which eate of the sacrifices partakers of the Altar and agayne speaking of the other flie sayth he from the woorship that is to say the sacrifices of Idols and yeilding a reason thereof the cup sayth he which wee blesse
it is also to be noted that the most ancient and learned fathers do teach that the sacrifices of the old lawe as wel bloody as vnbloody were figures of this sacrifice the which they affirme not only of the bread of proposition and the flowre which was offreâ— for them that were cleansed from leprosy but also of the sacrifice of the Paschal lambe and saynt Augustin teacheth expressely that all the sacrifices of the old law were no lesse figures of this sacrifice of the Churche then of the sacrifice of of the crosse â—aying that singulare sacriflâ—sum c. the singuler or most excolleÌ„t sacrifice which spiritual Israel that is to say the Churche doth offer euery where according to the order of Melchisedech was signified by the shadowes of sacrifices wherein the people of the Iewes did serue and agayne in the same place he sayth that omnia genera priorant sacrificiorum all kinds of former sacrifices were shadowes of the sacrifice of the Churche Whereof the reason may be gathered out of him selfe to wit because this sacrifice of the Churche is the selfe same that was offred vpon the crosse that is to say our sauiour him selfe whome all the sacrifices of the old law did properly prefigure the which reason S. August seemeth himself to yeild saying that our sauiour sent those whome he healed of their leprosy to the Priests of the old law to offer sacrifice because the sacrifice which was to be celebrated in the Churche in steede of all the sacrifices of the old law was not then instituted and geuing as it were a further reason therof he sayth qiâ—a illis-omnibus ipse praenunsciabatur because he him selfe was fore shewed or signified by them all as though he should say that for as much as our sauiour who was prefigured by all the sacrifices of the old law was to bee offred in the sacrifice of the Churche or new law therfore the sayd sacrifice of the Churche was also prefigured by all those former sacrifices to be offred in steede of them which other where he teacheth expressely in these woords the table sayth he which the priest of the new testament that is to say our sauiour Christ doth exhibit is of his owne body and bloodâ— for that is the sacrifice which succeedeth all the sacrifices of the old law that were offred in shadow or figure of that which was to come and a litle after in steede of all those sacrifices his 〈◊〉 is offred and ministred to the commâ—â—nants thus farre saynt Augustin to whome I wil ad twoo or threâ— other of the most famous fathers of the churche S. Leo surnamed the great sayth now that the varietyes of carnal fleshly sacrifices dâ— ceasse thy body aud blood o Lord doth supply for all the differences of hosts and sacrifices in the old law And S. Chrisostome hauing mentioned particulerly the many and diuers sacrifices of the old law addeth all which the grace of the new testament doth comprehend in one sacrifice ordeyning one the same a true host in which woords saynt Chrisostome meaneth the sacrifice of the Eucharist which he cauleth a litle before the mistical table a pure and vnbloody host a heauenly most reuerend sacrifice which also he confirmeth other where saying that Christ did change the sacrifices of the old law and in steede therof commanded himselfe to be offred in the eucharist Lastly S. Cyprian speaking of the flesh of our sauiour left to his Churche for a sacrifice sayth that it was so to be prepared that it might continually be offred least yf it were consumed as other flesh is that is bought in the market and eaten it could not suffice for all the christian world to serue them for an host or sacrifice of christian religion in so much that he affirmeth that yf it were consumed it semed ther could be no more religion signifying therby not only the necessary concurrence of religion and sacrifice whereof I haue spoken before but also that the sacrifice of the masse is the proper sacrifice of the new testament and that the eternity of the said testament dependeth vpon the eternity of this sacrifice which is the first point that as I vndertook to proue doth necessarily follow of the eternal priesthood of Christ according to the order of Melchisedech The secoÌ„d poynt which I gather of Christs Priest-hood is that seeing he fulfilled the figures of all the bloody sacrifices offred by the Priests of the order of Aaron of which order he himselfe was not it were absurd to say that he fulfilled not the special proper sacrifice of Melchisedech of whose order he was The proper sacrifice of Melchisedech consisted in bread and wyne as it appeareth in genesis where it is sayd that when Melchisedech went to meete Abraham protulit or as saynt Cyprian also readeth it obtulit paneÌ„ vinum he brought forth or offred bread and wyne and to shew that reason therof it followeth immediatly â—rat cum saâ—erdot Dei altissimi for he was the Priest of the highest God wherby it is signified that bread and wyne were the proper obiects wherein he exercised his priestly function and the only matter of his sacrifice But for as much as the vnderstanding of this scripture is much controuersed betwyxt vs and our aduersaries who deny that Melchisedechs sacrifice consisted of bread and wyne which they say he brought forth only to releeue Abraham and his company and not to offer to God in sacrifice I remit me to the opinion or rather to the vniforme coÌ„sent of the most ancieÌ„t learned fathers of the Churche who do not only vnderstand this scripture as wee do but also teach that Christ fulfilled this figure of Malchisedechs sacrifice at his last super Clemens Alexandrinus doth signify that Melchisedech did with some particuler ceremonies consecrat or dedicat the bread and wyne whiche he gaue to Abraham for he sayth that he gaue him panem vinum sanctificatum nutrimentu in typum euchaâ—istis a sâ—â—ctified or consecrated meate in figurâ— of the eucharist S. Cyprian sayth we see the Sacrament or mistery of our Lords sacrifice praefigured in the priesthood of Melchisedech as the deâ—â—â—â— scripture testifieth saying Melchisedech King of Salem brought foorth bread and wyne for he was the Priest of the highest God and blessed Abraham a litle after he sayth that our sauiours order of Priesthood was deriued of Melchisedechs sacrifice for that our sauiour offred sacrifice to God his Father and offred the same that Melchisedech offred to wit bread and wyne that is to say his body and blood S. Augustin speaking of the oblation of Melchisedech when he went to meet Abraham There appeared first sayth he the sacrifice that now is offred to God by Christians throughout the world S. Hierome to Marcella sayth thou shalt fynd in genesis Melchisedeth King of Salem who euen then
offred bread and wyne in figure of Christ and did dedicate the mistery of Christians consisting in the body and blood of our saviour Thus sayth S. Hierome who reacheth also the same expressely in his epistle to Euagrius confirming it with the testimony and autority of Hipolitus the ancient martyr Ireneus Eusebius Caesariensis Eusebius Emissenus Apollinarius and Eustathius Byshops of Antioch Theodoret â—â— declareth euidently that Melchisedech brought fourth bread and wyne both to God for sacrifice and also to Abraham for that he fore saw in Abrahams seede that is to say in Christ a true paterne or example of his priesthood and furder he sayth that Christ fulfilling the figure began to exercise the function of the priesthood of Melchisedech in his last supper and if I should alleadge all the places of the Fathers that confirme the same I should be too taedious and therfore I 〈◊〉 those that desyre to see more to these that follow vz. Eusebius S. Ambrose S. Hierome S. Aug. S. Chrisostome Primasius S. Athanasius Photius Oecumenius S. Iohn Damascen Arnobius and Cassiodorus and to the most of those that haue written vpon the 109 Psalme THAT OVR SAVIOVR Christ instituted and offred at his last super the sacrifice of his blessed body and blood proued by his owne woords by the expositions of the Fathers with a declaration how he is sacrificed in the masse and lastly that he gave commission and power to his disciples to offer his body and blood in sacrifice that is to say to say masse CHAP. XVI IT appeareth by the premisses that the sacrifice of the Churche that is to say the masse was prophesied and foretold by the Prophet Malachias and prefigured not only by the sacrifice of Melchisedech coÌ„sisting in bread and wyne but also by all the sacrifices of the old law yea that our sauiour at his last super did exercise his Priestly function according to the order of Melchisedech in instituting and offering the same when he sacrifised his blessed body and blood in formes of bread and wyne which I wil confirme in this chapter by the words of our sauiour himselfe which he vsed in the institution and oblation therof saying this is my body which is geuen for you and this is my blood which is or shal be shed for you c. Wherein it is to be noted that not only the liturgies of the Apostles and of saynt Basil saynt Chrisostome saynt Ambrose which last is stil vsed in Milan euer since S. Ambrose his tyme but also saynt Paule and all the 3. euangelists that report the words of our sauiour doe as wel in the Greeke text as in the Siriac Caldie speak all in the present teÌ„se saying datur fraÌ„gitur traditur fuÌ„ditur pro vâ—bis in remissioneÌ„ peccatoruÌ„ that is to say is geueÌ„ broken deliuered shed for you and for the remission of sinnes signifiing that the same was then presently doone in that vnbloody sacrifice not that it should be doÌ„ne only afterwards in the sacrifice vpon the crosse though if wee haue also respect therto yea and to the sacrifice of the masse dayly to be offred in the Churche it might truly be spoken in the future tense as our Latin translation of saynt Luke hath of the chalice effundetur it shal be shed though before speaking of the body it hath datur it is geuen where it is also further to be noted that in the Greeke text of saynt Luke this woord effunditur or or rather effusum est is shed hath playne relation to the blood in the chalice and not to the blood that was to be shed on the crosse for that the woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sinifieth effusum is spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say the cup therfore the text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say this is the cup the new testament in my blood which cup is shed for you wherby the figure of metonomia the cup is vsed for the blood in the cup wherto S. Augustin alludeth speaking of the effusion of our sauiours blood vpon the altar the body of our Lord saith he is offred vpon the altar and therefore the innocents that were killed do woorthely demand reuenge of their blood vnder the altar vbi sanguis Christi effunditur pro peccatoribus where the blood of Christ is shed for sinners The lyke may also be noted of our sauiours woords concerning his body as S. Paule reporteth them in the Greek in which tongue he wrote where in steede of this is my body which shal be geuen for you as we haue it in the Latin we read this is my body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is broken for you which saynt Chrisostome expounding of our sauiours body in the Sacrament sayth he is broken for all a lyke and is made a body for all a lyke and furder declareth playnly in an other place that this cannot be vnderstood of his body on the crosse for expounding these woords of S. Paule in the chapter beforeâ— vz. panis quem fâ—anginius the bread which wee breakâ— he sayth this wee may see fulfilled in the eucharist not on the crosse but the contrary for it was said a bone of him shal not bee broken but that which he suffred not vpon the crosse he suffreth for thee in the oblation and is content to be broken that he may fil all men Thus farre saynt Chrisostome who is not so grosly to be vnderstood as though he should meane that our sauiours bones which were not broken on the crosse are broken in the eucharist with the hurt and greefe of his person but that his exceeding bounty towards man is such that he is content not only to take vpon him a sacramental forme of bread but also to be handled broken and eaten to the end he may be distributed made meate to feede and fil all men yet so neuertheles that though it may be said as S. Chrisostome sayth that he suffreth fraction or breaking in the Sacrament when it is broken by reason of his real true presence therein yet he suffreth it without hurt or diuision of his person by reason of his impassibilitie and omnipotency being whole perfect in euery part therof though it be deuided and broken into neuer so many This is the meaning of this learned Father who notably confirmeth therby our doctrin not only concerning the verity of Christs body in the sacrament but also concerning our sauiours sacrifice therof at his last super seeing his exposition of our sauiours woords admitteth no relation to his sacrifice vpon the crosse whervpon it followeth that his body which as he sayd him selfe was geuen broken for his Disciples and his blood which he sayd was shed for many aud for remission of sinnes was then presently geuen and shed by him that is to say offred by him in sacrifice This
eucharist whereof I haue spoken already but also before when he promised it for that wheÌ„ 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 sayâ—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 eateÌ„ 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 theÌ„ 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 actioÌ„ 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 coÌ„sumed for that his body being eaten and his blood dronke he looseth the forme and peculiar maÌ„ner 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 wheÌ„ 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 AaroÌ„ 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
him sayth saynt Bede that is to say by his meanes or meditatioÌ„ causing the sayd toÌ„be to be opened he placed very honorably therin certayne relickes of the Apostles dyuers other martyrs going to the place where the blood of the blessed martyr was shed he took away with him some of the dust which was stil bloody Furthermore it hapned after in the tyme that the Britans kept their lent a litle before the feast of the resurrection of our Lord that they were molested by the Picts and SaxoÌ„s whyles saynt German was yet there and therefore they craued the help of his prayers and direction dispayring altogeather of theyr owne forces and he vndertaking the conduct of them ordayned that when they should come to ioyne battayle all the army of the Britains should cry out a loud three tymes Alleluya which they did and therewith they put their enemyes to flight and gayned a notable victory This being donne and the affayres of the Iland both spiritual and temporal wel composed saynt Bede sayth the holy Bishops had a prosperous returne partly by their owne merits partly by the intercession of blessed saynt Alban whereby he geueth to vnderstand that such was their opinion according to the great deuotion they had shewed before to the blessed martyr It is also to be gathered playnly out of S. Bede that there were monasteries of Monkes and religious men in Britany before this tyme for speaking of the rebellion of Constantinus against Honorius which was in the yeare of our Lord 407. he sayth that hauing proclaymed himselfe Emperour he made his sonne Constance Caesarem ex monacho Caesar of a monk Here I wish thee to note Good reader that saynt Bede in his breefe introduction to his Ecclesiastical history where he intended to treat specially of the second conuersion of our country in the tyme of the Saxons toucheth the 400. yeares before from the tyme of King Lucius so breefely that he passeth with silence about 350. yeres therof at one tyme and other noting only some things by the way aswel concerning the temporal as spiritual affayres in diuers tymes ages to make some conexion of his history from the beginning Therfore I leaue it to thy consideration what testimony and euidence we should haue found of our Catholyke religion yf he had treated those matters particularly and at large â—eâ—ngâ—n the course of so few yeres as he runneth ouer and in so few leaues lynes of a part only of his first book which is also very breefe wee fynd the practyse of so many poynts of our religion testified and confirmed as buylding of Churches in the honour of martyres the reuerend vse of saynts relyckes and greate miracles donne by the same the intercession of saynts for vs and the custome to prayse and geue God thankes by them also monastical lyfe which includeth vowes of religion and chastity the vse of hollywater the custome which in our Church is yet most frequent of Alleluya whereby it may be gathered that the seruice of the Church out of the which the same no dout was then taken was not in the vulgar tongue finally the keeping of lent easter and others feastes wherby playnly appeareth the vse force of traditioÌ„ in the Church of God without the testimony of expresse scripture and all this we see was vsed in the Church of Britanny when the fayth deliuered to King Lucius was yet in purity which proueth euidently that he was conuerted to the â—ame Catholyke religion that saynt Augustine planted after-wards amongst the English Saxons which wee that be Catholykes professe vntil this day THE SAME IS CONFIRMED and proued out of Gildas CHAP. VI. THis may easely be confirmed out of Gildas the britan surnamed the sage who wrote shortly after the Saxons came into Britany almost 200. yeares before S. Bede in whose treatyse of the distruction of Britany and in his reprehension of the Ecclesiastical men of those dayes it is euident ynough what religion was professed from Lucius tyme vntil his for first speaking of the persecution vnder Dioclesian he sayth that electi sacerdotes gregis domini the chosen Priests of our Lords flock were killed meaning such priests as did offer sacrifice vpon the altar for so he sufficiently interpreteth him selfe when he reprehendeth the negligeÌ„ce or the Britain Priests of his dayes whome he calleth sacerdotes raro sacrificantes ac raro puro corde inter altaria stantes Priests sacrifising sildome and seldome comming to the Altar with a pure harte and tearmeth the Altars venerabiles aras and sacrosancta altaria sedem Caelestis sacrificij the reuerend and holly altars and the seat of the heauenly sacrifice and calleth that which is offred therein sacrosancta Christi sacrificia the holly sacrifices of Christ and further geueth to vnderstand that the hands of the Priestes were consecrated at those dayes as yet they are in the Catholyke Church when holy orders are geuen wherby wee may playnly see that the Priests of our primatiue Church in England and their function consisting principally in offring to almighty God sacrifice vpon the Altar is all one with ours Furthermore treating of the martirdome of S. Alban and his fellowes he sayth that yâ— God had not permitted for che great sinnes of the Britains that the barbarous nations which were entred he meaneth the Picts and Saxons did depriue the People of the toombs of saynt Alban and of the other martyrs and of the place of their martyrdomes the same might stryk vnto them a feruor of deuotion and deuine charity insinuating therby the great consolation and spiritual benefite that the Christians were wont to receiue by the visitation of those holy places Also he sayth that before ful 10. yeares past after that persecution the Christians repayred the old Churches distroyed by the persecutors and buylt now in honour of the martyrs and kept festiual and holy dayes lastly he playnly signifieth that the Christians vsed in his tyme to make vowes of chastity and that their were monasteries wherin religious and monastical life was exercysed for he maketh mention of an holy Abot called Amphibalus and most bitterly reprehendeth two wicked Princes Cuneglasus and Maglocunus the first for marying a widdow that had vowed perpetual chastity and the other for that being become a monke he returned to the world and maryed hauing a former wyfe then liuing wherein he also geueth to vnderstaÌ„d that it was not then lawful for him post monachi votum irritum after the breach of his monastical vow to returne to his owne wyfe and much lesse to mary another To this purpose also it may be obserued in Gildas as before I noted in saynt Bede that vntil the tyme of the Arrians there entred no infectioÌ„ of heresy into Britany therfory hauing signifyed the sincerity and zeale of the Christians after saynt Albans death in buylding Churches of martyrs keping feastiual dayes and
is it not a communication of the blood of our Lord the bread which wee breake is it not a participation of our Lords body and after more playnly those things which the gentils do sacrifice they sacrifice to deuils and not to God I wold not haue yow to be partakers with deuils yow cannot drinke the cup of our Lord and the cup of deuils yow can not be partakers of the table of our Lord and the table of deuils c. Thus farre the Apostle who as yow see euidently compareth or rather opposeth cup to cup table to table Altar to Altar sacrifice to sacrifice and therfore saynt Ambrose vnderstandeth in this place the table of our Lord to be the Altar faying he which is partaker of the table of Deuils mensae Domini id est altari obstrepit doth oppose himselfe against the table of our Lord that is to say the Altar and saynt â—ilary expoundeth it to be mensam sacrifictorum the table of sacrifices Also S. Chrisostome vpon these woords Calix beuedictionis the cup of blessing and the rest that followeth in the text sayth in the person of Christ if thou desyre blood sayth be do not sprinkle the Altar of Idols with the blood of brute beasts but my altar with my blood S. Augustin in lyke sort interpreteth this place of the sacrifice of the Churche saying that S. Paul teacheth the Corinthians ad qoud sacrificuÌ„ debeant pertimere to what sacrifice they ought to belong and Haymo who wrote about 800. yeres agoe sayth that calix benedictionis the cup of blessing which S. Paule speaketh of is that cup which is blessed a sacerdoâ—ibus in Altars of priests in the Altar so that if wee consider the circumstances of S. Paules woords with the interpretation of these learned Fathers it can not be denyed but that he and the other Apostles in the ceremony of breaking bread did not only administer the Sacrament of the eucharist to the people as our aduersaries would haue it but also offer sacrifice Which may sufficiently be coÌ„firmed as wel by the liturgy or masse of S. Iames the Apostle yet extant agreeing with ours for as much as concerneth the substance of the sacrifice as also by a constitution of the Apostles mentioned by S. Clement saynt Peters disciple wherein they decreed that nothing should be offred super Altare vpon the Altar more then our Lord had commaunded and speaking furder in the same decree of the sunday he signifyeth that they exercysed that day 3. seueral acts of religion that is to say euangelij praedictionemâ— oblationem sacrificij sacricibs dispensationem the preaching of the gospel oblation of sacrifice and the distribution of the holy meate that is to say the holy eucharist wherby it is euident that the publyke ministery of the Apostles consisted not only in preaching and ministring the Sacrament of the eucharist but also in oblation of sacrifice here to I may ad the testimony of saynt Andrew the Apostle Who being vrged by Egeas the proconsul to sacrifice to the fals God answered that he sacrificed dayly and distributed to the people the flesh of the immaculat lambe as witnesseth the Epistle of the churches of Achaia declaring the story of his passion besyds that Epiphanius a most auncient Father of the Churche doth testify that all the Apostles did sacrifice who writing against the sect of heretykes called Colliridians and reprehending them woorthely for hauing certayne women priests that offred sacrifice to our lady which could not be offred to any but to God alone sayth it was neuer heard of since the world beganne that any woman did sacrifice neither our first mother Eua nor any of the holy women in the old Testament no nor the virgin Mary her selfe nor the 4. daughters of Philip the deacon though they were prophetesses and then hauing named Zacharias father to saynt Iohn for one that offred sacrifice in the old law he addeth that all the 12. Apostles whome he nameth particulerly did sacrifice whereof it were a sufficient argument though there were no other that those Fathers who partly liued with them and receiued of them the Christian fayth and partly succeeded them immediatly do signify not only the vse of the sacrifice in the Churche in theyr tyme but also their constant and most reuerend opinion thereof as it may appeare sufficiently by that which I haue already aleadged out of S. Clement S. Denis S. Martial S. Iustin and S. Ireneus all which do vniformely teach that Christ deliuered this sacrifice to his Apostles and the last of them to wit S. Ireneus scholer to S. Policarp who was scholer to S. Iohn the Euangelist sayth that the Churche receining it of the Apostels did offer it throughout the world in his tyme which as I haue sayd before was in the tyme of K. Lucius and therfore I shal not neede to enlarge my selfe furder in this matter to produce the testimonies of the later fathers partly because I haue already accomplished my principal intention in this treatyse which is to proue that king Lucius could receaue from the Churche of Rome no other but our Gatholyke Roman fayth as wel in this poynt of the sacrifice of the Masse as in all other which wee professe and partly because in handling and explicating the prophecies and figures of the old testament and the actions and woords of our Sauiour and of his Apostles concerning the institution vse and practyse of this sacrifice I haue already aleadged so many playne and euident testimonies of the fathers that it is needles to aleadge any more Seeing it is most manyfest therby that all those of the first 500. yeares both taught our doctrin in this poynt and vnderstood the scriptures concerning the same as wee doe and that they speake not of this sacrifice as our aduersaries wil needs vnderstand them as of an improper sacrifice but in such sort that they euidently shew their opinions of the propriety verity and excellent dignity therof and therfore in S. Denis scholer to S. Paule it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Budaeus translateth sacrificium sacrificiorum the sacrifice of sacrifices In S. Cyprian verum plenum sacrificium a tiue and ful sacrifice which he sayth the priest doth offer in the person of Christ to God the Father In S. Chrisostome sacrificium tremendum horror is plenum caleste summéque venerandum sacrificium a dreadful sacrifice ful of horror a heauenly most reuerend sacrifice In S. Augustin singulare summum verissimum sacrificium cui omnia falsa sacrificia cesserunt the singuler and the most highest and most true sacrifice wherto all the salse sacrifices of the gentils haue geuen place In Eusebius sacrificium Deo plenum a sacrifice ful of God In S. Iohn Damascen tremendum vitale sacrificium a dreadful sacrifice and geuing lyfe In Theodoretus sacrificationem agni deminies the sacrificing of the
is diffused in our harts by the holy ghost which is giuen vs and that Christ dwelleth in our harts and that wee liue for iustification for that the spirit of God dwelleth in vs all which proue a real and inhaerent iustice in vs and not a iustice in Christ imputed only to vs this the Apostle signifyeth by the similitude of Baptisme with the death resurrection of Christ saying that wee are buryed with him by baptisme to the end that as Christ did rise from death so wee may walke in newnes of lyfe vpon which words S. Augustin sayth as in Christ there was a true resurrection so in vs there is a true iustification and S. Chrisostome proueth the same by the woords of S. Paule where he sayth you 're washed you are sanctified you are iustified he sheweth sayth he that you are not only made cleane but also that you are made holy and iust to which purpose he noteth that it is cauled lauacrum regenerationis and not remissionis or purificationis the water of regeneration and not of remission or purification for sayth he it doth not simply remit sinnes but makes vs as though wee were of a heauenly generation which Clemens Alexandrinus confirmeth saying being baptised we are illuminated being illuminated we are adopted to be the childreÌ„ of God being adopted wee are made perfect being perfited wee are made immortal according to that of the Psalmist I say you are all Gods and the children of the highest The same also in effect sayth S. Gregory Nazianzen Baptisme sayth he giuing help to our first natiuity of old makes vs new and of human deuine all which doth playnly proue that which we teach with saynt Augustin who sayth the grace of 〈◊〉 doth woorke inwardly our illumination and iustification neuertheles wee deny not that the iustice wherwith wee are maâ—â—â—ust is the iustice of God by whose grace we haue it but we deny that it is not ours really in vs when he hath of his great mercy and liberality geuen it vs so that we say it is both his and ours his because he giues it ours because wee haue it by his gift Therfore saynt Augustin sayth let no Christian man feare to say that we are made iust not by our selues but by the grace of God working the same in vs. In this sence Elizabeth and Zacharias were called iust in the scripture of whome wee read that ambo crant iusti they were both iust not before men only but aute Deum before God and not because Iustice was imputed to them but because they did walke in omnibus mandatis Iustificationibus Domini sine quetâ—la in all the commauÌ„dments Iustifications of our Lord without blame in this sence also it is said in the scripture the doers of the law are iustified before God not the bearers only which saynt Iohn confirmeth fore warning as it were and arming vs against these seducers for so he tearmeth all those which teach that a man is not iust by really doing the acts or works of iustice let no man sayth he seduce â—ow he which doth Iustice or righteousnes ys iust as God is iust he which doth sinne is of the diuel to this end apeared the sonne of God that he might dissolve the workes of the deuil thus farre S. Iohn If then the comming of our Sauiour and his suffring was to dissolue the woorkes of the diuel which is sinne and as yt is signified in infinit other places of scripture to redeeme vs from iniquity to deliuer vs from the seruitude of sinne to renew vs in spirit to make vs new creatures to cleanse vs to sanctify vs to iustify vs that is to say to make vs iust yea to make vs immaculat and irrepreâ—eÌ„sible to make vs his teÌ„ples his friends his childreÌ„ how is this performed yf notwithstanding the merits of his passion applyed vnto vs by Baptisme and other meanes wee are only reputed to be iust and not so in deed but remayne stil soyled with sinne bondmen of iniquity and children of the diuel as S. Iohn sayth we are if wee be in sinne how can we say that Christ conquered the deuil and sinne and deliuered vs from the seruitude and bondage of them both if we remayn slaues of both for being bondmen of sinne as Luther makes vs wee are also slaues of the diuel by consequent and can it be any derogation to the merits of our Sauiours passion to say that he made vs who were before thralles captiues to both the deuil and sinne able to vanquish and conquer them both nay is it not far more glorious to him to conquer them dayly in vs and by vs then if he had only conquered them for vs for by making such weak ones as wee tread them vnder our feet his conquest and triumph is farre more glorious his mercy to vs more manifest his enemies ours more confounded and wee infinitly more obliged and therefore wee may say with saint Paulo Deo gratias qui dedit nobis victoriam God be thanked which gaue vs victory but how by our selues no per Dominum Iesum Christum by our Lord Iesus Christ. Thus thou seest good reader how consoneÌ„t to the scriptures how glorious to our Sauiour how comfortable to vs is our doctrin concerning iustification and merits of workes on the other syde how erronious and iniurious to his passion is the opinion of our aduersaries who to the end they may with better colour and more boldly bark against good woorkes and the merit therof seeme to haue in singular estimation the merits of his passion But where the ful force and true effect therof is to be shewed to Gods greater glory to the confusion of our enemy the diuel and our singular comfort there they hold it to be of no force or valew yea rather they make it a cloke to couer sinne then a meanes to cleanse it and to take it away and so they establish in the kingdome of Christ the tyrannie of the diuel whose instruments and proctors they shew themselues to be woorking in mennes myndes by their doctrin that which the diuel doth woork by temptation that is to say discouraging all men from doing weâ— and from keeping the commandments by teaching the same to be needlesse impossible and of no merit wherby they giue ful scope to sensuality and sinne and carry men after them headlong to hel as I could make it most euident yf I list to prosecute this poynt which my purposed breuity wil not permit THE CONCLVSION CONUINCING by the premisses that our Catholyk doctrin was deliuered to King Lucius by Pope Eleutherius aud is the vndouted truth that Christ left to his Church with a note of the notable impudency of our English ministers CHAP. XXI NOW to returne to King Lucius and to conclude I dout not good reader but thow hast perceiued by these few
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 reâ—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 seruaÌ„ts 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 coÌ„forted 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 condeÌ„nation 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 indiffereÌ„t 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 preueÌ„tion of the inconuenieÌ„ce 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 teÌ„ding 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 froÌ„ some inferiour persons of lesse consideratioÌ„ more desyrous of garboyles to whose examinations such causes coÌ„monly 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 theÌ„ 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 innoceÌ„cy in this matter is best knowne and most cleare vnto my selfe by the testimony of my owne coÌ„science 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 maÌ„nes 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 EnglaÌ„d 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
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