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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

who can with any reason deny that the Popes supremacy the confession whereof is now made treason in England was in King Lucius dayes acknowledged generally of all men for what moued him being so farre from Rome to seeke to receiue the faith of Christ from thence but that he desyred to haue it from the fountayne head were there not Christians at the same tyme in England as there had ben from the tyme of Ioseph of Arimathia by some of whome it is lyke he was conuerted and might haue ben Baptysed or yf there were no Christians there that might satisfy his deuotion and desyre in that behalfe was there not at the same tyme very learned Bishops in France by whome he might haue receiued satisfaction without sending so farre as to Rome what then moued him therto but that he vnderstood that the admission of all Christs sheep into his fold the Church belonged principally to the successor of S. Peter to whome our sauiour particularly commended the feeding of his flock which saynt Bede insinuateth sufficiently saying that King Lucius beseeched Eleutherius by his letters that he might be made a Christian per eius mandatum by his commandement Neither can there any other probable reason be geuen why a few yeres after Donaldus King of Scots sent to Pope victor the next successor of Eleutherius to receiue of him the Christian fayth which at the same tyme florished not only in France as before I haue sayd but also in England from whence he might haue had Bishops and Priests to instruct and baptise him and his people But for the more manifest proof of this poynt let vs heare what S. Ireneus who florished at the same tyme in France teacheth concerning the autority of the sea Apostolike gouerned then by Eleutherius from whome K. Lucius receiued the fayth VVhen we shew sayth he the tradition of the greatest and most Aunciēt Church knowen to all men founded constitute at Rome by the two most glorious Apostles Peter Paule that the same tradition receiued from the sayd Apostles is deriued euen to this our tyme by the succession of Bishops we confound all those that any way eyther by an ouerweening of their owne wits or by vayne glory or by blyndnesse and euil opinion are led away with fals conceyts for euery Churche that is to say the saythful which are euery where must needs haue recours to this Church agree therewith propter potentiorē principalitatem for the greater or more mighty principality of the same wherein the tradition of the Apostles hath ben alwayes conserued by them which are euery where abroad and a litle after hauing declared the succession of the Bishops of Rome from saynt Peter to Eleutherius who he sayth was the twelfth he addeth by this ordination and succession the tradition which is in the Church from the Apostles and the preaching of the truth is come euen to vs hec est plenissima ostēsio this is a most ful euident demonstration that the fayth which hath ben conserued in the Churche from the Apostles vntil now is that one true fayth which geueth lyfe Thus farre S. Ireneus out of whose words may be gathered three things very imporrant and manifest against our aduersaries The first the force of tradition in the Churche of God that the same alone being duly proued is sufficient to conuince all heretykes that teach any thing contrary therto The second that the continual succession of the Bishops of Rome in one seat and doctrin is an infalible argument of the truth The which also Tertulian in the same tyme not only obserued but also prescrybed for a rule against all heretykes in his book of Prescriptions To which purpose S. Augustin sayth the succession of Priests from the seat of Peter the Apostle to whome our Lord recōmended his sheep to be fed holdeth me in the Catholyke Church and in another place number the Priests euen from the very seat of Peter and in that order of fathers see who succeded one an other that is the rock which the proud ga●● of hel do not ouercome Optatus Mileuitanus in lyke sort vrgeth this succession of the Roman Bishops against the Donatists reckoning vp all the Bishops from S. Peter to Siricius with whome he sayth all the world did communicat and there-vpon concludeth therfore yow sayth he that challēge to your selues a holy Churche tel vs the beginning of your chayre Thus reasoned these fathers against heretykes aboue 1200. yeres ago as also did S. Ireneus before in K. Lucius tyme and the same say wee now with no lesse reason against the heretykes of our tyme we shew them our doctrin conserued in a perpetual succession of Bishops from the Apostles vntil this day we demaund the lyke of them and seing they cannot shew it we conclude with S. Irenaeus that they remayne confounded and that they are to be registred in the number of those that eyther by an ouerweening of their owne wits or by vayne glory or by blyndnes and passion are led away with fals conceits The third poynt that I wish to be noted in the words of S. Irenaeus is the supreme dignity of the Roman Churche aboue all other seing that he cauleth it the greatest most ancient not in respect of tyme for the Churches of Hierusalem and Antioch were before it but for autority and therfor vrgeth it as a matter of necessity duty that all other Churches whatsoeuer and all faythful people throughout the world ought to haue recours therto and agree therwith propter potentiorē principalitatē for the greater and more powreful principality and autority therof which autority is founded vpon no other ground then vpon the institution of our Sauiour himselfe who gaue the gouerment of his Church to S. Peter the Apostle not only for him selfe but also for his successors which I wil prooue heare with as conuenient breuity as the importance of the matter wil permit THAT OVR SAVIOVR made S. Peter supreme head of his Churche CHAP. VIII THE supreme autority of S. Peter ouer the Churche of God is to be proued directly out of the holy scriptures by many places and arguments but 3. shal suffice for breuityes sake The first place is in S. Mathew where our sauiour promised to S. Peter to buyld his Church vpon him saying Tu es Petrus super hanc Petram adificabo Ecclesiam meam that is to say thou art Peter or a rock and vpon this rock I wil buyld my Churche signifying by this allegory that he made him the foundation or head of his Church for the head is to the body the gouernour to the common welth as the foundation is to the buylding that is to say the principal part the stay strength and assurance therof and this appeareth more playnly in the Siriac tongue in which saynt Mathew wrote his gospel where

to seek the conquest of England wee haue donne sufficient diligence to diuert them from all cogitation therof But whatsoeuer may be thought of their maiesties intentions in this behalf which is not my intention here to defend nor treat of but to signify what hath ben our treaties or dealings with them sure I am that their Ma ties haue vpō dyuers occasions assured vs that their meaning was no other but only to seek reparation of wrongs dōne vnto them with the aduancement of Catholyke religion howsoeuer the quarrel should end eyther by extremity of warre or composition of peace for though the prosecutiō of the warre should proue more prosperous vnto them then wee imagined it could do yea and that the crowne of England might therby fall to their disposition yet they affirmed that theyr intentiō was no other then to restore and assure Catholyke religion there by establishing a Catholyke king with whome they might renew and perpetually hold the ancient leagues so long continued in tymes past betwyxt the two kingdomes of England and Castile to the mutual benefit of both And if it should so fal out that they should grow to treatyes of peace which was most lykely would be the conclusion of this warre sooner or later they promised to make instance to her Maiestie eyther for liberty of cōsciēce for Catholikes or at least for relaxsatiō of penal lawes ease of the present persecutiō Now then this being the resolution of their maiesties as they signified vnto vs consisting on two poynts the one no doubt in their owne opinions vncertayne and in ours altogeather vnprobable if not vnpossible as before I haue declared and the other most lykely in tyme to ensew especially considering the frequent ouertures these later yeres to a treaty of peace and the continual reports of her Maiesties propension nor only therto but also to giue some toleration to Catholikes any indifferent man may iudge which of these two poynts wee were more lyke to expect and solicit though wee should be as i● affected and vnnatural to our country as our aduersaries imagine who measuring our charity and zeale in religion by their owne fury and malice against vs persuade themselues that because they would if they were in our case wish and procure by all meanes possible our vtter ouerthrow ruin wee therfore do the lyke by them whereas wee following the doctrine and example of out Sauiour and his saynts in forgeuing our enemies and hartely wishing the conuersion of sinners do dayly and instantly pray to almighty God for them that it may please him of his infinit mercy to forgiue and illuminate them And although we desyre nothing more in our countrey then the extirpation of heresy and the restitution of the Catholyk fayth yet wee wish that it may please God to woork it by such sweet meanes that not only our monarky may stil retayne the former liberty dignity and honour that heatherto it hath had but also that no mannes finger may so much as ake for the same And whosoeuer doth note and regard with an indifferent eye the proceeding of such Catholykes as haue laboured most in our cause and especially of him whome our enemies do moste maligne and calumniate at this day I meane the proceeding of father Parsons in the erection and careful mayntenance of Seminaryes doth further consider the fruits therof and the progresse of Catholike religion in England of late yeres he can neither think that the fathers intentions tend to force of armes or violence of cōquest nor yet that our cause is in such desperat tearmes that wee neede to vse the swoord seing the force of the woord and apostolical preaching woorketh so good effect that wee may wel hope that heresy decaying dayly as it doth wil fall of it self within a whyle and that in the meane tyme our wyse gouernours noting the special woork hand of God therin how litle humain policy or rigour preuayleth against true religion wil not only moderate the rigorous cours hetherto held with Catholikes but also willingly receaue the light of truth for the which wee dayly pray to almighty God dayly wil. This then is the conquest that wee desyre and expect in England to wit a conquest of soules to God with the suppression of heresy iniquity to the end that the force of truth and piety may so captiuate and subdue the harts of all our countrymen that they may be freed from the bondage of the deuil wherin they liue and that the Catholyke Churche and our country withall may florish in the old manner to the glory of God saluation of infinit soules that dayly perish and thus much for this poynt Now forasmuch as I vnderstād that rumours are spred abroad and a conceyt or suspition bred thereby in the heades of many that the english Catholykes haue also solicited the Catholyke king to the late enterprise of Ireland I think good also to say somewhat concerning that point that I verely think no English Catholyke was acquainted therewith otherwise thē by comō fame or opinion seeing that neither F. Creswel nor my self both residing at the same tyme in the courte of Spaine nor Sir William Stanley who was also come thether vpon occasion of busynes were made priuy thereof which I ascrybe partly to the prudent manner of proceeding of those councelers who neuer impart any matter of impottance to any whosoeuer except to such as are necessarily to be employed therin partly to the circumspection that the Irish vse in their treaties in that court who considering that their affayres do no way perteyn to vs are wont not only curiously to conceale the same from vs but also to desyre the Kings ministers not to communicate them with vs. Of which smalle correspondence betwyxt vs and them in matters that concerne their country there muay now be sufficient testimony taken of Hugh Buy who hauing ben one of the most principal agents for Oneal Odonel in the court of Spayne and most gratful there as appeared by the reward giuen him at his departure thens passed neuerthelesse shortly after his returne to Ireland to the seruice of her Ma ie and therfore may testify if he be demaunded whether he treated with any Englishman in Spayne or was willing wee should be trusted with his affayres sure I am I think he wil witnes it that during the tyme of his negotiatiō there which was some moneths we neuer conferred togeather nor so much as saluted one another And veryly for our further purgation of all suspition in this matter I may wel say that if we had ben as badly affected in that cause as is conceaued and had ben consulted withall or list to haue intruded our selues to speak our opinions wee could neuer haue aproued the plot that was executed which any man may beleeue at

doing other workes of deuotion as I declared before he addeth mansit haec Christi capitis membrorum consonantia suauis donec Arriana perfidia c. this sweet consonance or agreement of the members of Christ the head remayned vntil the Arrian heresy spread her poyson there and although he insinuat as saynt Bede also doth that afterwards the people became new fangled and embraced other heresyes meaning no dout the Pelagian heresy which as I haue shewed before out of S. Bede was quickly extinguished there yet afterwards he signifieth playnly that neither the Arrian nor Pelagian nor any other heresy took root in Britany and that the Churche was cleare therof after the cōming in of the Saxons about the tyme of his byrth which was in the yere of our Lord 594. for speaking of the tyme and of the ouerthrow geuen by Ambrosius Aurelianus to the Saxons and Picts and of the great slaughter of them shortly after at blackamore in York-shire which as Polidore supposeth is called in Gildas mons Badonicus he sayth that the people hauing noted the punishment of God vpon them for their sinnes and his mercy in giuing them afterwards so greate victories ob hoc reges publici priuati sacerdotes ecclesiastics suum quique ordinem seruauerunt for this cause saith hee the Kings and others as wel publik as priuat person●● Priests and ecclesiastical men did euery one their dutyes and although he declare presently after that by the extreame negligence of their Kings and gouernours ecclesiastical and temporal which immediatly succeded greate corruption was entred at the same tyme that he wrote yet it is euident ynough in him that it was not corruption of fayth but of manners as pryd ambition dissolutiō of lyfe drōkenesse lying periury tyranny in the Kings simony couetousnesse in the clergy sildome sacrifices breach of vowes of chastity and of monastical lyfe profaning of altars and such lyke for the which he threatneth and as it were prophesyeth the vtter destruction of Britany which shortly after followed so that amongst other things which he was persuaded brought the plague of God vpon our country we see he taxed certayne customes peculiar to our aduersaries and the proper fruits of their religion tending only to the ouerthrow of ours therfore it playnly appeareth that ours was then in vre and receiued detriment by those who though they were not protestants in profession yet were protestants in humour and condition I meane profaners of Altars and holy things breakers of vowes of chastity and Apostatats from religious and monastical lyfe such as Luther and many of his followers haue ben since And now to come to later tymes after Gildas yf we consider the relicks of Christian religion which saynt Augustine found in Britany amongst other things the great monastery of Bangor wherein were aboue two thowsand monks it wil be manifest that the ancient religion of the Britains was our Catholike fayth for although in the space of a hundreth seuenty and three yeres that passed from the comming in of the Saxons vntil their conuersion the Britain Church was not only much decayed but also had receiued some aspersion of erronious and euil customes yet in fayth and opinion they diffred not from S. Augustine insomuch that he offred to hold communion with them if they would concurre with him in three things only the first in the tyme of celebrating the feast of easter the second in the manner of administring the sacrament of Baptisme and the third in preaching the faith to the Saxons all which the monkes of Bangor refused vpon no better reason then for that S. Augustine did not ryse to them when they came to the synod condemning him therefore to be a proud man notwithstanding that he had restored a blynd man to sight by his prayers in the presence of all the Bishops and clergy of Britany who vndertooke to do the lyke in confirmation of their customes but could not performe it Therfore as saynt Bede reporteth S. Augustine did foretel to the sayd Monkes of Bangor that seing they would not haue peace with their brethren they should haue warre with their enemies and yf they would not preach vnto the English nation the way of lyfe they should by their hands receiue reuenge of death which after was truly fulfilled for Edelfrid a pagan King of Northumberlād killed a thousand two hundred Monkes of that monastery at one tyme by the iust iudgement of God as saynt Bede sayth for their obstinacy Thus much for this matter wherby thou mayst see good reader that saynt Augustine found in wales amongst the Britains the same religion faith in substance that he then preached to the English or Saxons and which we Catholykes stil professe which being considered with that which I haue proued before concerning the continual practise therof in the primatiue Church of Britany whyles the same was in purity and integrity no man that hath common sence can dout that the same fayth was deliuered by Pope Eleutherius to King Lucius and generally professed throughout Christendom at those dayes in which respect we fynd honorable mention and testimony of the faith of the Britains in the Fathers both Greekes and Latins from the tyme of their conuersion as in Tertulian in K. Lucius tyme and in Origen presently after in S. Athanasius and S. Hilarius in the tyme of the Arrians of which two the first testifieth that the Bishops of Britany came to the councel of Sardica and the other commendeth the Britan Church for reiecting the Arrian heresy as I haue noted before also in S. Chrisostome and saynt Hierom who commendeth the deuotion of the Britans that came to Bethlem in pilgrimage in his dayes about the same tyme that the Saxons entred into Britany CERTAINE POINTS OF CONTROUERSY are discussed wherby it is prooued that King Lucius receiued our Catholyke fayth and first of the Popes supremacy in Ecclesiastical causes CHAP. VII BVT to the end that this vndouted truth may be cleared of all dout I wil ioyne Issue with our aduersaries vpon some two or three poynts now in controuersy betwyxt vs and them and breefly proue that the doctrin that we teach concerning the same was publykly held for truth throughout Christendome in King Lucius dayes and that therfore he could receiue no other then the same from the Church of Rome and this I vndertake the more willingly for that albeit all matters of controuersy haue ben very learnedly and sufficiently handled yea and whole volumes written of them by our English Catholykes in the beginning of her maiestyes raygne yet by reason of the strayt prohibition of the sayd bookes there are an infinit number in England especially of the younger sort that neuer saw the same to whome I desyre to giue in this treatyse at least some litle tast of the truth of our Catholyke religion so farre as my determined breuity wil permit First

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 childrē 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 ma●●●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 quet●la in all the commaūdments 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 ●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 irrepre●ēsible to make vs his tēples his friends his childrē 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 consonēt 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 we● 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

Our doctrin of the merits of woorks and Iustification is proued and cleared from the slanders of our aduersaries commonly published in their sermons and lately insinuated in a book set forth concerning the conuiction of my Lord of Essex Chap. 19. That our aduersaries who affirme that wee derogate from the merits of Christs passion do them-selues wholy euacuat and frustrat the same by their most wicked and absurd doctrin of imputatiue iustice and concerning original sinne and diuers other points confuted in this chapter Chap. 20. The conclusion conuincing by the premisses that our Catholyke doctrin was deliuered to King Lucius by Pope Eleutherius and is the vndouted truth that Christ left to his Churche with a note of the notable impudēcy of our English ministers Chap. 21. AN APOLOGY OF T. F. IN DEFENCE OF HIM-SELF AND OTHER CATHOLYKS FALSLY CHARGED WITH A fayned conspiracy agaynst her Maiesties person for the which one Edward Squyre was wrong-fully condemned and executed in the yeare of our Lord 1598. wherein are discouered the wicked and malicious practises of some inferior persons to whose examination the causes of Catholykes are commonly committed and their iniurious manner of proceding not only against the sayd Squyre but also agaynst many Catholykes that haue ben vniustly condemned for lyke fayned conspiracies against her maiesty and the state VVritten in the yeare of our Lord 1599. and dedicated to the right honorable the Lords of her mayesties priuie councel Ecclesiast cap. 3. 5. 16. Vidi sub sole in loco iudicij iniquitatem in loco iustitiae impietatem I haue seene vnder the Sunne iniquity in place of iudgement and impiety in place of iustice Imprinted with licence 1602. AN ADVERTISMENT TO THE READER ABOVT A FORMER ANSWERE OF M. M. Ar. AFter I had set downe to my self this defence or Apologie in the forme that here it goeth there came to my hādes a certayne breif pamphlet writen in Rome by M. Mar. Ar. presentlie vpon the execution of Squier in England which confutation thoughe for the substance of the matter it seemed to me very sufficient to giue any man satisfaction by shewing the whole matter of Squyers accusatiō condēnation and execution to be a very fiction and deuised for certayne endes which there are touched yet thought I not amisse to let this Apologie passe also as it was made partly for that it conteyneth my owne particuler defence which the other toucheth not but handleth the whole action in general and partly also for that the māner of both our proceedings is different he shewing the whole subiect and argument to be a fayned thing and I that albeit some occasion had byn geuen of suspition yet the forme of proceeding against Squyer the rest to be vniust against all reason equitie law and conscience M. Mar. Ar. to proue his intent layeth downe the historical narration of all the whole matter and men touched in the same to wit how Squyer and Rolles were taken vpon the sea and brought prisoners to Siuil and had their liberty there by Father Parsons meanes and how afterwards geuing newe occasion of offence in matters of religiō they were taken agayne at S. Lucars brought back to Siuil and there agayne after certayne monethes imprisonment deliuered out of prison put in different Monasteryes for to be instructed whence they fled away to the sea syde and excused their flight afterwards by letters to Father Walpoole that was most in daunger by that flight which letters are yet extant It sheweth also the improbability of the deuise to wit that Father Walpoole being the man he is should euer haue thought of such a fond way of sending poyson into England by such a fellow as Squyer was suspected stil to be a dissembled protestant as afterwards he proued and that thing could not be wrought nor the poyson caryed so farre but that Rolles his compagnion must know somewhat thereof who being at that present in the Towre of London and neither brought foorth nor mentioned nor yet made partaker of the fact was a token that matters went not wel nor were directly handled Besides this that book declareth by many examples the practises of Protestants in these our dayes for making Catholykes odious especially Iesuites of which order Father Walpoole is who was fayned to be the contriuer of this conspiracy which is shewed to be as farre from the condition of the man as the matter it self is from all probability of truth to wit any such poyson to be made bought and sold in Siuil proued by the death of a dog sent into England by sea in bladders of leather poured vpon the Quenes Sadle as also vpon the chayre of the Earle of Essex without hurt to the sitter or ryder the matter discouered by one Stanley that neyther sawe Squyer in Spayne nor spoke with him and it was denyed by Squyer first at the barre and after at his death and since his death called in dowt by Stanley his first detector as by some hath byn written from the place where he abydeth the force also of that poyson yf any such had byn is declared by reasons and authoritie both of physick and Philosophie that it could not worke any such effect as was ymagined or pretended consequentlie that those applauses congratulations both by woords sighs teares which a company of flatterers shewed foorth at Squyers arraynment and condemnation for her Ma ties so miraculous escape was most ridiculous and vayne This is the summe effect of that answere as breifly set downe as I can gather it and it maketh the fiction most euident to all such as without partiality wil read it though I heare say that it may chance come out agayne more ample in a secōd edition with many Autentical letters as wel of the citty of Siuil as of the courte of Inquisitiō in that place to shew the manner of Squyers and Rolles running away from those partes with some other circumstances to improue the probabilitie of the deuised slander in England which letters and instruments I thought not good to insert heere to my Apologie but to leaue thē to M. Mar. Ar. now at his returne hither from Rome to ad to his former Answere if so he shal think good for that he maketh mention thereof in the same and as for this my defence gentle reader I shal not need to aduise thee of the substance manner method or argument therof for that the breife chapters ensuing wil sufficiently setfoorth the same only I would admonish thee to consider maturely with thy self how rhow mayest be vsed in matters of Religion which do most import thy soule and saluation when in matters of fact and open action thow shalt fynd thy self so egregiously abused TO THE RIGHT HONORABLE THE LORDES OF HER MA ties PRYVIE councel RIght honorable vnderstanding by common fame confirmed by letters from Italy Flanders and France that one Edward Squire was lately condemned and executed in England for

may haue therin the which may be considered eyther as common to all the enemies of Catholyke religiō or els as particuler to these our Aduersaries now a dayes of the first I haue spoken before discoursing of the concurrēce of calumniation and persecution where I proued that it hath beene alwayes the custome of the persecutours of Catholykes to seek by imputation of fals crymes to obscure the true cause of their sufferings and consequently the glorie of their martyrdomes wherin neuerthelesse how much they haue fayled of their purpose I meane as wel these of our tyme as those other their praedecessours it is euident by common experience seing almightie God hath in all ages so disposed and day he doth for his owne glorie that the cleare light of truth and innocencie hath dispersed the clouds of calumniation in such sort that his seruants haue triumphed ouer all the malice of men and remayned no lesse glorious with a double crowne of martyrdome then their enemies ignominious and odious for there double persecution For the proof hereof let vs look back to former tymes see what the persecutors of Gods Churche haue gayned by the lyke deuises haue they therby any iote obscured the glorie of Gods seruants who are esteemed honoured and serued through-out the Christian world for glorious Martyrs and saynts of God and receyue more honour glorie in one festiual day of theirs then all the Monarks of the world in all the feasts of their lyfe Are not the Altars Temples buylded to God in their memories more triumphant then the thrones and trophes of all earthly Kings doth any Princes power extend it selfe so farre as theirs whose dominion reacheth from the east to the west frō the one Pole to the other whose subiects seruāts and supplyants are not only the common people but Princes and potentates Kings Emperours that crouch kneele and present their petitions at their toombes and monuments or whersoeuer ther is any litle memory of them Are all the royal robes crownes and diademes of Emperours and Kings so much esteemed and reuerenced in their owne Kingdomes as is throughout Christendome the least rag or relyke of any one of them wherto we see Almightie God geueth no lesse vertue and power oftentymes when it is for his glorie and their manifestation to cure the sicke to heale the lame to rayse the dead to cast out Deuils then he gaue to the hemme of our Sauiours garment to the handkerchefs that touched S. Paules body to the shadow of S. Peter This hath alwayes beene so notorious in Gods Churche that S. Chrisostome speaking of the great miracles done by the body and relykes of the blessed martyr saint Babilas maketh the same a manifest argument against the Paynims to proue that Christ is God which I wish by the way that our Protestants in England may note for their confusion seing that denying the vertue of saynts Reliks they do paganize with them and do deny therby an euident argument of Christs diuinitie but to proceed On the other syde what honour haue their calumniatours and persecutours purchased to themselues are not their very names odious and execrable to all posteritie as the memory of the other is aeternized with immortal glorie is not theirs buryed in aeternal infamie To this purpose sayth the book of wisedome that the wicked shal see the end of the iust man and shal not vnderstand what God hath determined of him and why our Lord did humble him they shal see him and contemne him but our Lord shal deride them for they shal fal afterwards without honour shal euer be amōgst the dead in shame and infamie Hereby may our aduersaries partly iudge what they shal gayne in the end by murdering so many Catholyks as they do vnder colour of treasons and enormious crymes but for their further satisfaction in this point let them look abroad into Christendome and see what acount is alreadie made of their supposed traytors I meane such as die directlie for religion made lately treason who of all Christian Catholyke people in the world are held for no lesse glorious martyrs thē those of the primitiue Churche as appeareth not only by the publike testimonie of the most famous wryters of this age but also by the deuotion that all Catholyks yea and the greatest Princes and potentates of Christendome do beare to the least relyke of any one of them which they think themselues happie to haue keep with all due respect and reuerence besydes that it hath pleased almightie God to glorifie his name already with diuers notable miracles donne by the same which hereafter wil be knowne with sufficient testimony of the truth therof and as for their martyrdomes I haue no doubt but as alreadie they are knowne acknowledged and honoured by all true Catholykes so in tyme also conuenient they wil be approued by the authoritie of the whole Churche whiles in the meane tyme the memory of their persecutors shal be damned eyther to the deep pit of obliuion or els to euerlasting ignominie as they may see it hath alreadie happened to their praedecessours and thus much for the end common to all persecutours OF OTHER ENDS PARTICULER to our English aduersaries and of their disloyaltie therin towards her Maiestie CHAP. XVII THE other ends particuler to our home aduersaries at this day may be thought to be partlie publyke and for the common good as they in the depth of their wisedome or rather in the height of their follie do imagin and partlie for their owne particular profit or emolument The publyke are these first to incense the Queenes Ma tie against vs to the end she may geue them leaue to exercise freelie all crueltie vpon vs wherby they hope in tyme to destroy vs and to extinguish the memorie of Catholyke religion wherin I wish them by the way to note how farre they are deceyued of their expectation how almightie God doth daylie infatuate and frustrate their councels and turne them to their owne confusion seing that notwithstanding all their rigour there are at this day many more recusants in England and sincere Catholyks that wil geue their liues for their Religion then ther were when the persecution first began so that we see how true it is which Tertulian sayth Sanguis Martyrum semen Ecclesiae the blood of Martyrs is the seed of the Churche But to proceede The second is to irritate also her Ma tie against the King Catholyke who is therfore cōmōly made an abettor of all those fayned conspiracies least otherwayes she being of her owne inclination desirous of peace might come to some cōposition with him so Christendome be brought to repose which these mē imagin would in tyme grow to be daungerous to their gospel or rather to their particular states commodities which they may be presumed to esteeme more then any ghospel but how this piece of pollicie standeth with true reason of