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power_n	earth_n	heaven_n	key_n	3,187	5	9.9286	5	false

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

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

sayth the sinnes of the people make many Princes and sometymes for the Princes faults he punisheth the people and otherwhyles for the sinnes of eyther he destroyeth both When Acham had stolne part of the spoyle of Hie●co contrary to the commaundement of God 3000. of the children of Israel were ouerthrowne by them of Hay for his offence which our lord imputed to them all saying Israel hath sinned and transgressed my commaundement c. For the sinne of Dauid in numbring the people 70000. of his subiects perished and for the peoples offences God permitted him to sinne For King Achaz cause sayth the scripture God did humble the people of Iuda after gaue them into captiuity for the sinnes of their King Manasses Lastly when Samuel had anoynted Saule for King he said vnto the people yf yow perseuer in your wickednes both yow and your King shal perish Herein neuertheles this difference may be noted that when almighty God doth punish both he vseth more rigour towards the Princes and heads of the people then towards the meaner sort Whereof the holy ghost declareth the reason in the book of wisdome where he speaketh to Kings Princes in this manner Audite reges c. hearken O kinges and vnderstād learne yow which are Iudges of the bounds of the earth in respect that power is geuen vnto yow from our lord and strength from the highest who wil examine your woorkes and search your thoughts and because when yow were ministers of his kingdome yow did not Iudge rightly nor keep the law of Iustice nor walk in the way of God he wil appeare vnto yow quickly and horibly for most rigorous Iudgment is donne vpon them that gouerne with the poore and meane man mercy is vsed but mighty men shal suffer torments mightily This my lords I am bold to represent vnto your lordships that yow may see thereby the euident daunger that your whole estate may be brought into by the extreame wrongs that our persecutours do vs howsoeuer her Ma tie and your Lordships may bee free from the same in wil or consent as I make no doubt but yow are For if the Prince and people are so conioyned linked togeather with the communication of merit or demerit that God doth commonly chastise the one for the others fault and for the offenses of eyther sometymes destroyeth both as I haue before declared if the priuat theft of Acham could cause the puklik calamity of the children of Israel that had no way consented thereto what may be feared to ensew of so horible and publik a crime of our persecutours as the effusion of innocent blood thirsted sought and spilt so oft and by so many subtilities and deuises by slaunders and fayned treasons by extreame torments vniustly geuen by periuries by corruption of witnesses Iuries and Iudges where by an infinit number of all sorts are drawne to the participation of the offence and all this vnder pretence of publyk autoritie of her maiesty of her councel and her ●awes what may be feared I say but that the sinne is not priuat and particuler but pnblik and general and that the whole state remayneth engaged for the payment of the penalty It resteth then my lords that of your wisdomes and piety yow procure some redresse of these inconueniences for auersion of Gods wrath from yow vs the whole realme and for preuention of the mischeefe that otherwyse must needs ensue And if it please your lordships to geue me leaue to put yow in mynd of one necessary meane thereof and as I haue layd open the sore so to represent also some part of the salue yt importeth much that for the expiation of so great a sinne and satisfaction of Gods Iustice yow lay the penalty vpon the authors and instruments of the iniustice as appeareth by the example of Archams theft whereof our lord sayd to Iosue I wil be no longer with yow vntil yow haue destroyed him that is guilty of this cryme and when Phinees killed the Israelit which committed fornication with the Madianit he auerted the wrath of God from the children of Israel as the scripture testifieth Also when the people were punished with 3. yeares famin in Dauids tyme for the offence of Saule in killing the Gabaonits the famin lessed when seuen of Sauls ofspring were deliuered to the Gabaonits and by them crucified the lyke reporteth Plutark of a most furious plague where with God punished the citties of Rome and Laurentum for the murder of King Tatius in Rome and of certayne Embassadours of Laurentium which plague suddenly ceased in both the citties when iustice was donne vpon the murderers in both places I haue not sayd this with any desire of reuenge or vncharitable affection towards our aduersaries but in respect of my duty to her Ma tie and your lordships and for the tender loue that I doe beare to my country and vniuersal good of all For as for them I meane our enemies I assure your Lordships I am so far from desyring any reuenge of them that I pitty their case knowing that except they repent and do worthy pennance God wil surely reuenge his owne cause and ours vpon them and throw into the fyre those rods of his wrath when he hath worne them to the stumps for such is the cours of his iustice to chastise first his seruants and children by the ministery of wicked men not moouing but vsing their euil wils and malice for the execution of his holy wil and afterwards to punish them most seuerely for the same therefore though he ordayned the destruction of the Temple of Hierusalem and the captiuity of his people for their sinnes yet afterwards he vtterly destroyed the Babilonians for hauing ben the meanes and instruments thereof to which purpose the Prophet sayth our Lord stirred vp the Kings of the Medes to distroy Babilon for it is the reuenge of our Lord and the reuenge of his Temple agayne I wil render to Babilon saith almighty God by the same Prophet and to all the inhabitants of Caldea all the euil that they haue donne in Sion And after in the same chapter he comforteth his people in captiuity saying behold I wil make Babilon a desert c. and no maruel seing he also destroyed the Amonits Moabits and other their neighbours for hauing laughed and skorned at their desolation and captiuity such is the loue which our Lord beareth to his seruāts as he reuengeth the least iniury that is donne thē of whome he hath such particular care as he nūbreth the very heares of their heads as our Sauiour sayth taketh all that is donne to them be it good or euil as donne to himself And now hauing layd before your lordships by way of some degression these considerations yet as annexed notwithstanding conioyned with Squires cause by coherence of the manner of proceeding I shal returne to