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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

Leo the great sayth amongst the most blessed Apostles there was in similitudine honoris discretio quaedam potestatis a certayne distinction or difference of power in the lykenes or equalitie of honour although the election of them all was a lyke yet it was graunted to one vt caeteris praemineret that is to say that he should haue autoritie ouer the rest whereof he yeildeth a reason in an other place to the end sayth he that from him he meaneth S. Peter as from a certayne head our Lord might power his giftes vpon the whole body and that whosoeuer should be so bold as to depart from the solidity of Peter he might vnderstand him selfe to be no way partaker of the deuine mistery vpon these reasons I say vpon the warrant of our sauiours owne woords the most learned fathers of the Church both Greekes and Latins do acknowledge the same to be buylt vpon S. Peter consequētly teach him to be head of the Churche as of the Greekes Origen S. Athanasius S. Epiphanius S. Basil surnamed the great S. Gregorius Nazianzen S. Cirillus S. Chrisostome Psellus alledged by Theodoretus and Theophilactus and of the Latins S. Ambrose S. Augustin Maximus S. Leo the great S. Hilary and to omit dyuers others the great general councel of Chalcedon held by 630. Fathers Latins and Greekes aboue 1100. yeres agoe in which councel S. Peter is cauled Petra crepido Ecclesiae the rock toppe of the Churche Yet I think no man can be so simple as to ymagin that these Fathers affirming the Church to be buylt vpon S. Peter denied our sauiour Christ to be the first principal foundation therof of whome the blessed Apostle worthely sayth that no man can lay any other foundation then that which is layed already Iesus Christ which place our aduersaries are wont to obiect against this our Catholyk doctrin whereas they may learne not only in the Fathers but also in the scriptures themselues that there are dyuers foundations of the Churche though some be more principal then other our sauiour Christ the first and cheefe ground-work of the whole buylding as also in a Kingdome or common welth there are diuers heads though subordinate one to an other all subiect to one head all which may be called foundations in the polityke buylding because the same leaneth and resteth vpon them and is sustayned by them though not by all alyke or in equal degree To this purpose wee read in the Apocalipse that the walles of the citty that is to say the Church are sayd to haue twelue foundations in them the names of the 12. Apostles of the lambe and agayne in saynt Paule to the Ephesians you are sayth he Citizens of saynts domesticals of God buylt vpon the foūdations of the Apostles and Prophets Therfore S. Augustyn sayth that our sauiour may as wel be cauled fundamentum fundamentorum the foundatiō of foundations a Pastor Pastorū Sanstus Sanctorū the shepherd of sheperds or holly of hollies the reason wherof S. Basil geueth notably for the explication of this matter Though Peter sayth he be a rock yet he is not a rock as Christ is for Christ is the true vnmouable rock of himselfe Peter is vnmouable by Christ the rock for Iesus doth communicat imparte his dignityes not depriuing himselfe of them but retaining them himselfe yet bestowing them vpon others he is the light yet he sayth you are the light he is the Priest yet he maketh Priests he is the rock and made a rock thus far saynt Basil. The same teacheth S. Leo very elegantly explicating the words of our sauiour Tu es Petrus and speaking in our sauiours person thus Thow art Peter that is to say although I am the inuiolable rock the corner stone which vniteth both syds of the buylding the foundation besyds the which no mā can lay any other yet thow art also a rock because thow art consolidat hardened by my strength to the end that those things which ar proper vnto me by my owne power may be to the cōmon with mee by participation Hereby it appeareth that although our sauiour Christ be the cheefe and principal foundation that is to say the head of his churche yet by buylding the same vpon S. Peter he made him also the foundation or head therof next after himselfe and as there are dyuers other heads vnder S. Peter who in respect of theyr subiects may be truly cauled are heads and yet in respect of S. Peter are subiects euen so S. Peter in respect of all the whole church may properly be cauled and truly is the head therof though he be subordinat subiect to Christ as all the rest are both to Christ and him and therfore S. Leo in the place aforesayd sayth that there ar in the people of God many priests and many Pastors all whome Peter doth properly gouerne though Christ do principally gouerne therin Thus much for the first proofe wherein I haue ben more large then I determined and therefore I wil be breefer in the other two The second place wherevpon I ground the supremacy of S. Peter is the words of our sauiour following the former in S. Mathew videlicet I wil geeue thee the keyes of the kingdome of heauen and whatsoeuer thou shalt bynd vpon earth it shal be bound also in heauen and whatsoeuer thou shalt loose vpon earth it shal be loosed also in heauen By the keyes is signified preheminent power and authority wherevpon grew the commō custume of deliuering to princes the keyes of townes and fortresses when the people therin yeild and submit themselues to their absolute wil power and in the scriptures the woord clauis that is to say a key is often vsed in the same sence as in the Apocalipse to signify the preheminent authority of our sauiour it is sayd of him habet clauens Dauid he hath the key of Dauid and the Prophet Isayas speaking of the supreme ecclesiastical power of a high Priest in the old law I wil geue sayth he the key of Dauid vpon his shoulder and therfore although some of the doctors say sometymes that all the Apostles receiued the keyes hauing respect to some effects thereof yet it is manifest that they receiued not the same in such ample manner and with such prerogatiue as S. Peter to which purpose it is to be noted that albeit our sauiour gaue to all his Apostles authority to remit and retayne sinnes yet he made no mention of geuing the keyes to any but to S. Peter in which respect Optatus Mileuitanus sayth solus Petrus claues accepit only Peter receiued the keyes and Origen vpon the same words of our sauiour doth note that because it behoued that P. Seter should haue aliquid maius some what more then the other Apostles therfore Christ sayd vnto him I

matter passed and euidently see the supreme autoritie of the Bishops of Rome in those dayes it is to be considered that there hauing been from the tyme of the Apostles a different manner of keeping Easter in the Churche of Rome and the Churches of the lesser Asia the Romans keeping it alwayes vpon the sunday according to the tradition of the Apostles S. Peter and saynt Paule they of Asia obseruing the tyme and custome of the Iewes pretending the example and tradition of S. Iohn the Euangelist Pius the first of that name Bishop of Rome desyring to reduce all the Churche to vniformity made a decree that the feast of Easter should be celebrated only vpō sunday but for that the Churches of Asia made great dificulty to leaue their tradition as wel Pius as Anicetus Soter and Eleutherius forbore for peace and quietnesse sake to compel them by Ecclesiastical censures to the obseruation therof but afterwards Victor who succeeded Eleutherius noting that not only those which inclyned to keep the ceremonies of the old law were much confirmed therby in their opinion but also some in Rome namely one Blastus sought to introduce that custome there and Iudaysme withall cauled a councel of the Bishops of Italy neere adioyning and not only caused other councels to be assembled in France but also directed his commaundements to the Bishops of the east to do the lyke namely to Theophilus Bishop of Caesarea as that S. Bede reporteth in these words victor the Pope Bishop of the citty of Rome dixerit authoritatem that is to say directed a commaundement to Theophilus Byshop of Caesarea and Palaestina that it should be determined how the easter should be celebrated there where our Lord the sauiour of the world conuersed Therfore perceptae qutoritate the authority or commaundement being receiued Theophilus assembled Bishops not only out of his owne prouince but also out of diuers other cuntryes and when they were come togeather in great numbers Theophilus protulit autoritatem ad se missam Papae Victoris Theophilus shewed the autority or commaundment that Pope Victor had sent him declared quid sibi operis fuisset iniunctum what was enioyned him to do c. herein by the way I wish to be noted how the Bishop of Rome in those dayes that is to say in the tyme of Lucius exercised his autority in calling of councels both of the Byshops of the Latin or west Church also of the east seing Theophilus Byshop of Palaestina assembled the prelats not only of his owne prouince but also of diuers other by vertue of the commission geuen him by Pope Victor But to proceed yt being determined by all those coūcels that the feast of Easter should be kept on the sunday according to the custome of the Romā Churche Victor the Pope renewed the decree of Pius his predecessor and denounced excomunication against all the Churches of Asia that would not cōforme them-selues therto which though some holy and learned Bishops amongst other Irenaeus thought to bee rigorously done and not with such consideratiō as it seemed to them the peace of the Church required yet none of them nor any of the schismatykes themselues took any exception to his autority as though he had donne more then he might do which no dout they would haue done yf he had exceeded the limits of his power therfore Eusebius sayth that Irenaeus did admonish him that he would not cut of from the body of the whole Church so many Churches for obseruing a tradition vsed amongst them according to an old custome and Nicephorus testifieth that they aduised him vt benignius statueret that should determine therof with more benignity and myldnes wherin wee see Pope Victors authoritie and power to excommunicat all other Bishops sufficiently acknowledged though there was question of the iustnesse of the cause and conueniency of the fact neuerthelesse yt appeared afterwards by the determination of the whole Churche of God yea of the greatest part of the Asian Churches themselues that Victor had reason in that which he did for as Nicephorus testifieth not only Asia did at lēgth yeild therin but also vbique terrarum in orbe decretum est it was decreed through out the world that the feast of Easter should be celebrated vpō the sunday in so much that those which would not yeild therto were held for heretykes cauled quarta decimani for so they are accounted and termed by Nicephorus saynt Augustin Epiphanius Philastrius and the councels of Antioch and Laodicea and to conclude this poynt yt shal not be impertinent to the matter in hād to consider how this controuersy about the keeping of easter ended many yeares after in England betwyxt the English Byshops mayntayning the custome of Rome and the Scottish that were Schismatykes and obserued the custome of Asia which venerable Bede recounteth saying that Bishop Colman with his Scotish elergy being assembled in Northumberland with Agilbert Bishop of the east Saxons his Priests Wilfred and Agathon in the presence of King Oswy after long debating the matter on both sydes Wilfred answered to Colman who relyed vpon the autority of Anatholius and Columba his predecessors although quoth he Columba was a holy man yet could he not be perferred before Peter the most blessed Prince of the Apostles to whome our Lord sayd thou art Peter and vpon this rock I wil buyld my Churche hel gates shal not preuayle against it and to thee I wil geue the Keyes of the Kingdome of heauen when Wilfrid had sayd this King Oswy who had ben brought vp by the Scots and infected with their schisme asked Colman wheather he could proue that so great autority was geuen to Columba and Colman answered no and do you on both syds sayth the King grant without controuersy that this was sayd principally to Peter and that the Keyes of the Kingdome of heauen were geuen him by our Lord and both parts answered yea nay then quoth the King merily I assure yow I wil not in any thing contradict that porter but as farre as my knowledge and power shal extend I wil obey his commaundments least perhaps when I shal come to heauen and haue him my enemy that keepeth the keyes no man wil open me the gates The King hauing sayd thus all that were present both litle and great sayth saynt Bede allowed therof and yeilded to receiue the Catholyke custome of keeping Easter on the sunday Thus wee see this great controuersy ended also in England neere a thousand yeres agoe by the autority of the sea Apostolyke so that to returne to Pope Victor wee may truly say he had the victory or rather that saynt Peeter by him and his successors vanquished all such as opposed themselues to this traditiō of the Roman Churche Seing then in the tyme of K. Lucius the Bishops of Rome both claymed and exercised supreme authority ouer all

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