Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	rule_n	scripture_n	tradition_n	12,255	5	9.8749	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

the order of the tradition which was then deliuered vnto them to whome they comitted the church to the which many nations of those barbarous people that haue beleeued in Christe doe consente without letter or inke hauinge saluation written in in their hartes and keepinge diligentlie the tradition of our elders and soe S. Hier. saith cont Heres 9. The creede of our faith and hope which beinge deliuered by tradition from the Apostles is not written in paper and Incke but in the tables of the hearte and this is in the church booke also wherby wherein shee keepeth faithfully all trueth in the hartes of those to whome the Aposles did preach And therfore S. Paule saith 2. Thes 2.15 Brethren stande hold the tradition which you haue learned whether it be by worde or by epistle not only the thinges written and sett downe in the hollye scriptures but all other truethes and pointes of religion vttered by worde of mouthe and deliuered and giuen by the Apostles to their schollers And so S. Basil saith thus I accompte it Apostolique tradition to continue firmlie euen in vnwritten traditions and to proue this he alleadgeth this place of saint Paule ●n the same booke cap. 17. and saith if wee once goe aboute to reiecte vnwritten customes as thinges of no importance wee shal ere wee beware endamadge the principall partes of our faith and bringe the preachinge of the ghospell to a naked name and so example of these necessarie traditiōs he named the signe of the Crosse prayinge towardes the easte the wordes spoken at the eleuation or shewinge of the holy Euchariste with diuers ceremonies vsed before and after baptisme with three immersions in the fonte the wordes of abrenunciation and exorcismes of the partie that is to be baptised and what scripture saith he taught these and such like None trulie all cominge by secret and silent traditions c. S. Hierome reckneth vpp diuers such like traditions Hieron in dialogo Lucife c. 4. epist com Luci 28. willinge men to attribuit to the Apostles such customes as the Church hath receaued by Christians of diuers Countrie 5. S. August ad Genn saith Let vs holde faste those thinges that are not written but are deliuered vnto vs which beinge generally obserued in all places of the worlde wee must thincke them to come from the Apostles or from the generall councells which oughte to be of greate authoritie in the churche of God and whosoeuer will dispute hereof ought to be counted of most insolent madnes S. Hier. ad Luc. wee must obserue the traditions of our Ancestors S. Paule comaunded vs to submitt our selues to our pastors and teachers S. Augustine saith wee learne by tradition that children in their infancie shoulde be baptized de gen ad liter 101. 23. Tradition caused him to beleeue that the baptized of heretiques should not be rebaptized by tradition onlie he and others condemned Heluidius the heretique for denyinge the perpetuall virginitie of our Ladie and without this noe Arrian noe Macedonian noe Pelagian noe Caluin will will yealde Wee must vse tradition saith Epiph for the scripture hath not all thinges and therfore the Apostles deliuered certaine thinges by tradition S. Iren. lib. 3. 14. saith that in all questions wee must haue recourse to the traditions of the Apostles teachinge vs withall that the waie to true apostolicall tradition and to bringe it to the fountaine is by the apostolicall succession of Bishoppes but especially of the apostolicall church of Rome declaring in the same place that there are manie barbarous people simple for learninge but for constancie in the faith moste wise which neuer had scriptures but learned onlie by tradition Tert. lib de corn reckoneth vpp a great number of christian obseruations or customes as S. Cyprian in mannie places doth whereof in fine he concludethe of such and such If thou require the rule of scriptures thou shalt finde none tradition shal be alleadged the author custome the confirmer and faith of the obseruer Orig. he mil. 5. proueth the same Dyonisius Areopag referreth the oblation and prayinge for the death in the lyturgie or Masse to an Apostolicall tradition Soe doth Tertull Aug. Chrys Damasc alleadge Also wee mighte add that the scriptures themselues euen all the bookes of the Byble be giuen vs by tradition else should wee not take them as they be indeede for the infallible worde of God noe more then the worcks of S. Ignat. S. Aug. S. Dion and the like 6. The true sense alsoe of the scriptures which Catholiques haue and heretiques haue not remayneth still in the Church by tradition the Creede is an Apostolicall tradition Ruff. in expo simb ad principium Hier. Epist. 61. cap. 9. Ambr. ser 38. Aug. de Simb ad Cath. lib. 3. cap. 1. Alsoe it is by tradition wee hould that the holie Ghost is God therfore Macedonius was condemned in the 2. Naz. lib. ● Theol. councell of Constantinople for an heretique for that he denyed the same because in the scripture this name is not giuen vnto him for in the scriptures manny thinges are said to be such by Metaphors which are not soe indeede as that God is a sleepe that he is angrie that he is sorrye although noe such thinge is in God as alsoe manny thinges that are such and yet are not mentioned in the scriptures God to be ingenitus with manny such attributes as Trinitie parson consubstantialitie hypostasis vnto hypostatica homousion and because the Arrians did not yelde vnto the same not findinge them in the scriptures they were in the councell of Nyce condemned for heretiques And althoughe the verie wordes be not in the scripture yet they be collected of the sence of the scriptures And soe S. Cyrill Cyrill l. 1. dialogorū de trinit of that place of scripture Ego sum qui sum I am the same that is doth gather that the sonne is consubstantiall with the father although the worde consubstantiall is not founde in the scriptures So the catholique Church in all ages out of the sense of the scripture doth gather that wee oughte to pray vnto Sainctes to pray for the deade that there is a Purgatorie althoughe the verie wordes themselues be not there And when S. Paule did speake of the holy Eucharist he broughte noe scriptures to proue it I haue receaued of our Lord saith he that I deliuered vnto you he alleadged nothinge but tradition which he had receaued from our Lorde that a woman ought not teache in the Churche that a womān ought to be couered that the man oughte to be bareheadded that the Bishoppe ought to be husband of one wife he alleadginge nothinge but the custome if any man would be captious or contentious he did oppose against thē the custome of the Churche saying wee haue noe such custome nor the Church of God and whosoeuer despiseth these thinges he doth not despise man but God And therfore wee are referred by the holie

Christe before the ghospell was written sith none of the Euangelists did write vntill 18. yeares after Christs assention With Abraham Isaacke Iacob was a true Churche in the faith of one creator and redeemer to come when there was noe scripture Moyses the first that wrot Euseb li 9 c. 4 li. 10 cap 3 praeparationis Euangelicae for Moyses was the first that comitted the word of God to inke and paper hauinge written the same in the Hebrewe tounge which was the first that inuented characters or letters as Eusebius doth wittnesse c euen by the testimony of prophane writers themselues and haue taught the people beinge rude and ignorante to vse them Moyses beinge dead Cadmas in the daies of Iosue did firste inuente greeke characters 10. The holy scriptures doe testifie as also prophane histories Ioseph 1 ●pionem grammaticam Iosue c. 15 Iudic. 1. that learninge and philosophie came from the Phenicians Assirians Chaldeans and Aegipte vnto Greece and the same doth Iosephus teach The first vniuersitie that euer was was Cariath Sopher in the lande of Canaan in Asiria it was called the cittie of learninge neere vnto the cittie of Hebron longe after the Gretians begann to haue lettres and learninge and Origines saith none amoungest the Grecians did register or write any thinge of the actes or monuments of the Grecians before Homer and Hesiodus which were 400. yeares after Moyses and if there were any thing written of the Assyrians or of the Phenicians before Moyses they did perishe the holie scriptures by godes diuine prouidence beinge reserued safe and before any scripture there was the Church for betwixt Moses and our first Father was more then 2. thowsand yeares in all which time there was noe lawe written but the lawe of nature the word of God which he signified vnto Adam Noe Abraham or what otherwise he did inspire into the hartes of the Patriarches by tradition onlye it came to the posteritie and to Moyses himselfe soe as tradition was before the scripture more then 2000. yeares the lawe of grace which was by a liuely voice deliuered by Christe to his Apostles was not written by him nor commaunded by him to be written and therfore shall not the Christians beleue the same because he commaunded not it should be writtē or should the Christians which did beleue the Apostles before the same lawe was written be reputed fooles for beleeuinge the same before it was written For our Sauiour did not say Scribite Euangelium sed praedicate Euangelium omni creaturae write the ghospel but preach the ghospel to all creatures how many thowsandes be there in the worlde that cannot write nor read the scriptures and yet shall they not beleue them deliuered vnto them by the tradition and preachinge of the church sicut praedicauimus sic credidistis 1. Cor. 15. saith the Apostle as wee haue preached soe you haue beleued he did not say as wee haue written 2. Tim 3. Tu vero c. Doe you abide in those thinges that you haue learned knowinge or whome you haue learned them Act 15. 1. Cor. 11 soe it seemeth good to the holly ghoaste and vs if any man be contentious wee haue noe such custome He did not obiect scripture but custome and tradition 2. Thes 2 Horm in diacetis Cap 25. q. 1. therfore he said state in side stande fast to your faith and keepe the traditions Therfore it is inserted in the Cannons of Hormista prima salus est rectae fidei regulam custodire in constitutis patrum nullatenus deuiare it is the beginning of our saluation to obserue and keepe the rule of right faith and not to goe one steppe away from the decree and ordinance of our ancestors Certaine obiections answered against traditions taken out of the first Chapter of S. Paule to the Galathians CHAPTER III. 1. ALthough saith S. Paule wee Galat. 1. or an Angell from heauen euāgelize beside that which wee haue euangelized to you be he anathema or accursed This verie place is cited by S. Athanasius in the defense and confirmation of traditions sayinge If any man will cite out of scriptures any texte againste the decree or determinations of the churche and councells let him be accursed and although he alleadge all the scripture in the worlde against that which alreadie wee haue receaued wee must not beleeue him for children as Athanasius saith ought not to iudge of the decree of their parentes vnles they would haue themselues to be bastardes 2. Yet notwithstandinge wee must distinguishe the wordes of S. Paule which may be vnderstoode two manner of wayes as S. Augustine hath vnderstoode the same saying Aug. trac 96 super Iohn Aliud est euangelizare preterquam quod accepistis aliud est euangelizare plusquam accepistis euangelizare preterquam accepistis est transgredi regulam fidei recedere a via euangeliij semel per Apostolos praedicata for it is not all one to say to euangelize otherwise then you haue receaued and to euangelize more then you haue receaued for to euangelize otherwise thē you haue receaued is to transgresse the rule and limittes of faith and to departe from the decree of the Apostles which is a detestable thinge and therfore to euangelize more then you haue receaued is not S. Paules meaninge otherwise he should be repugnante to himselfe who desired to come to Thessalonica that he might supply what was defectiue and lackinge of other mens faith For when the Apostles vttered these wordes from Ephesus to Galatia the ghospells of the 4. Euangelistes were not written and specially the ghospell of S. Iohn For it is not all a like the ghospell and the writtinge of the ghospell the first that was written was the ghospell of S. Mathewe and S. Luke did supplye what was wanting of the same and S. Iohn in his ghospell did add in many thinges which was not writen in the other 3. Euangelistes And soe S. Paule himselfe in his Epistles did expresse many thinges which were not soe plaine in anye of the ● Euangelistes 3. Lastlie accordinge to the declaration of al● the doctors of the church especially Ireneus Tertulian Cyprian Hierom Augustine and others many thinges were deliuered vnto vs by the tradition of the Apostles which are not expreslie and maninifestly in the scriptures Basil in homil Sabel Arc. And therfore S. Basil saith Te paratum reddat traditio Dominus ita docuit Apostoli praedicauerunt patres custodierunt confirmauerunt martyres c. Let tradition please thee wee are soe taught by our Lord the Apostles haue soe preached vnto vs the fathers haue soe kepte the same and the same was confirmed by the Martyrs And in another place he further saith Basil ep ad Antiochenum Ecclesiae Fidem nos neque ab alijs scriptam nobis recentiorem susceptimus neque ipsi mentis nostrae germina tradere audeamus wee neither receaue a later faith written for

vs all feare of God or of hell and soe giueth a scope to all mischeefe That the comaundements pertaines not to the christians That there is noe sinne but incredulitie and that all are deceaued if they thincke to be saued by good woorcks with many such vild and absurde doctrines which make a man careles of his saluation rechles of his behauior and nothinge willinge to doe anny good when neither he that doth them is not recompensed or rewarded or God offended or displeased by the saide doings For as by the catholique religion Christ reformed the wicked inclination of man gaue hoalsome precepts and councells to amend his desolute misdeamenor instituted also Sacramēts to cure all diseases of our soules and to purge our conscience from all filth of sinne now by these carnall and wicked doctrine all ragged conuersation and discomposed misbehauiour is reuiued and as Ouid saieth I● quorum subiere locum fraudesque dolique Metamorphose Insidiaeque vis a●●● sceleratus habendi In place of simple dealinges and honestie Were brought into the world by heresie ●eceite couetousnes and leacherie 18. The 12. note is the perfecte rule that the Catholique church Io. 20. Luc. 10. Matt. 23. Matt. 19. Iacob 4. and Catholique● haue to direct them in their faith for the church of Christe hath the holy ghoaste to instruct her in all trueth and to guide her from all errors Iohn 14.16 and wee Catholiques beleeuinge the church as wee are taughte in the Creede when wee saye I beleeue in the holy Catholique church obeyinge her in all thinges as wee be comaunded by our Sauiour wee cannot be deceaued by her nor is it possible we can offend God in submittinge our selues to her doctrine Matt. 18.3 Reg. 4. Actor 15 beinge comaunded by God to hearcken to her and as Rebeca vnder tooke for Iacob to rid him of his fathers malediction if he should followe her aduise soe the Catholique church which Rebecca figured shall deliuer vs from the enormitie of godes malediction if wee shall obey her But the protestants haue noe rule of their faith for they doe not beleeue the churche neither the traditions and generall councells thereof neither the auncient holye doctors of the same The onlie rule they as themselues saie is the scripture But this is noe certaine rule for that wee are bounde to beleeue manny thinges which be not in the scripture Matt. 13. Hebr. 13. yea that which the scripture doth teach the contrarie as the obseruation of the saboath daye and thinges strangled Againe in many places the holy scripture doth wante explication of manny thinges 2. Petr. 3. for saint Peter saith that the epistles of saint Paule are verie hard to be vnderstoode which the vnlearned and vnstable depraue as alsoe the reste of the scriptures to their owne perdition Alsoe all heretiques doe alleadge the scriptures for themselues as saint Augustine sayes Aug. li. 1. de Trin. Hier. aduersus Lucifer for as saint Hierom saith the scripture doth not consiste in readinge but in the sense and vnderstandinge thereof and as for the vnderstandinge and sence of the same there may be a thowsand controuersies as for the trewe sense of these woordes Hoc est corpus meum this is my bodie I am sure Luther and Caluine are against one another touchinge the sense a and meaninge of those woords Therfore S. Augustine saith he would not beleeue the ghospell had he not bene moued therunto by the auctoritie of the churche 19. Soe as these protestants forsakinge the church they haue noe rule of their faith as may appeare by the deadly contention and debate which is daily betwixt them as betwixt Lutherans Caluinists and Anabaptistes for they charge on an other with heresies soe as each of these sectes is diuided into manny sectes for there are 13. sects of Lutherans differinge in opinions one from the other Also amoungest the Caluinists there are many as the world can tell for some of them would haue the kinge to be supreame head of the church others doe repine against it as the puritans doe The Anabaptistes are diuided vnto 14. sects and eche of them haue seuerall and contrarie opinions touchinge the principall pointes of their faith how can two lawiers pleadinge one against the other and ech of them alleadginge lawe for himselfe determine the righte of the cause and the sincere meaninge of the lawe without there were some iudge vnto whome they should referr the controuersie to be decided and debated And because these sectaries will haue noe other iudge but the scripture ech one alleadginge and interpretinge the sense thereof accordinge to his priuate opinion and corrupt affection their controuersie can neuer be decided nor their faith can neuer be setled or made certaine 20. The 13. note is the lawfull authoritie and mission of catholique pastors and preachers whereof the Protestants are wholie destitute no heretique being euer able to shew his next predecessor For as the holie doctors affirme There is no accesse to God but by Iesus Christ No accesse to Iesus Christ but by the church No accesse to the church but by the Sacraments No accesse to the Sacraments but by a Priest None can be a Priest vnles he be ordained by a Bishopp Neuer was there lawfull Bishopp ordained out of the catholique roman church Wherfore as saint Ierom said vnto his aduersarie you are out of the communion of the church of Iesus Christ because you haue not a priest of the order of the Mediator This marke of the vocation and perpetuall succession of pastors in the church of Christ hath euer ben most terrible vnto all heretiques for euen as Baptisme is the only doore to enter into all other Sacraments a Sacrament not reiterable and whose character is indellible euen so this Sacrament of holie Orders and of entring into steward-ship ouer the flock of Iesus Christ was ordayned by our Sauiour as necessarie for distinguishing and discerning such as be vsurpers and robbers from true and lawfull pastors then the other of Baptisme to knowe and discerne sheepe from Wolues and Christs flock from the troupes of infidels 21. This argument doth so gaule and pinche the Protestants that they are forced to fetch all the authoritie they haue for their vocation only from the temporall prince alledging the wordes of saint Paul that all authoritie is from God then saint Matth. that wee must giue vnto Cesar that which is Cesars then saint Peter that wee should be subiect to euerie humaine creature for godes sake all which places aswell the puritantes as the Catholiques doe interprete and vnderstand of temporall authoritie only for gouerning the common wea●th and not of spirituall direction and instruction of our soules in articles of our faith and saluation for that all Princes and kinges were then and 300. yeares after Christs passion infidels and especially the Romaine Emperor of whome this was principally intended Otherwise saint Peter and the Apostles who were

But to those wordes of our Sauiour S. Basill doth aunswere saying Nihil aliud ijs recepi verbis intelligi Bas in Ethicis quam quod humanis traditionibus ad mandatum Dei reprobandum obsequendum non sit that nothinge else is meante by those wordes then that wee ought not obey such traditions as are repugnant to Godes lawes as many obseruations of the Iewes and alsoe of the pharisies were then and the like traditions of heretiques are nowe yet we ought to obey the custome of the church otherwise wee should be counted by the wordes of Christe as Ethnicks and Publicans But the traditions deliuered to vs by the pastors and fathers thereof which are the foundation of our faith and which are not repugnant to Godes precepts nor to his lawes or scriptures but doe rather confirme the same are not meant by those wordes for Godes worde doth not consiste onlie of the scripture Vppon what occasion heraesie did growe but also of tradition for such as were old heretiques did not gainsaie the written word but because they did not beleue the tradition of the church and the definition thereof they were soe counted and accursed 2. That the sonne is of the same substance with the father the catholique fathers haue defined by godes word but because the heretiques did not finde the same written they would not beleue the church which did grant it was nor written but deliuered by tradition Soe as you may see the difference betwixt the heretique and the catholique Felix Pontifex writinge to Benignum 130. yeares before the councell of Nyce saith that it was an Apostolicall tradition that the sonne was of one substance with the father and that the holie Ghoast is to be adored as the father and the sonne and that he is of the same substance with the father and when the same heretiques did aske where it was written the church did answere them that it was deliuered vnto them by tradition which two pointes continued afterwardes by the 2. councell of Nyce and Constinople Articles of faith by traditions Also in the councell of Ephesus that the blessed Virgin Marie should be called the mother of God In the councell of chalcedon that there are two natures in Christe In the 3. councell of Constantinople that there are in him two wills and two operations In the second councell of Nyce against heretiques that the church should vse Images In the generall councell of florence that the holy ghoast proceedeth from the father and the sonne And when heretiques did relie all vpon the scripture the catholique fathers did conuince their interpretation of scriptures by tradition of the successiue doctors and fathers in all ages The tradition also that easter daye should be obserued vpon the sondaie next after vnto the 14. daie of the new Moone as some doe write S. Peter and S. Paule ordained so as in all pointes of doctrine wee recurr to the tradition of our ancestors and when you teache that all thinges are ●on by necessitie not by the free will of man wee recurr vnto the successiue age and wee find out that the first author was Symon magnus next vnto him was Marcion next vnto Marcion was Manichaeus next vnto him was Petrus Adelhardus Next vnto him was Iohn Wicklief Next after whome followed your great master Martyne Luther so that we find in all antiquitie of tymes that this doctrine was detested by the holy doctors that liued in those ages 3. Againe when you obiect vnto vs your tradition of your imputatiue iustice where you say that our faith is imputed vnto vs by the iustice of Christ as if it had bene our owne iustice as also that euery one vnder paine of damnation is bounde to beleue Tradition of protestantes and to be certaine that his sinnes be forgiuen him that he should not mistrust his proper infirmitie therein also that not any one is iustified but he that beleues for certaine that he is iustified and that his iustification and absolution of his sinnes is effected by faith onlie without any relation to the Sacraments and that euerie one is bound to beleue that he is in the number of those that are predestinated and that by all infallible certitude he hath the guifte of perseuerance to be the true seruante of God vnto the last gaspe of his life this and such like wee can not find in the scriptures nor in the fathers nor in the doctors of the churche but rather the contrarie and that which the holie catholique churche calles pennaunce All things peruerted by the protestants you call terror of conscience and that which she calles Sacraments and sacrifice you call it the Lords supper wee search the fathers and wee can finde noe such wordes and although somtimes they make mention of the supper yet more often doe they call the same a sacrifice Did not S. Paule wish Timothy to keepe his depositum to auoide the prophane nouelties of voices and oppositions of false tearmed knowledge For the scripture is not subiecte to loftie skill or arrogant or presumptuous mindes who I pray hath greater skill or knowledge and vnderstandinge of the scriptures then the deuilles and yet it auaileth them nothinge because their mindes are possessed with malice and their hartes are emptie of charitie soe as men doe not sinne so much by the ignorance of the vnderstanding as by the malice of the will Aug. de doctrina Christi an cap. 35. and accordinge to S. Augustine the summe scope of all the scriptures is charity whosoeuer saith he that seemes to vnderstād the scripture or any parcell thereof soe that his vnderstandinge doth not edifie that knott I meane the loue of God and our neigbors he hath not as yet vnderstoode the scriptures 4. Now all your manner of administration and ministerie is your owne tradition and inuention without scripture or warrant of godes worde but the traditions of the Apostles and ancients and all the preceptes of holie churche were comaūded to be kepte and they are not prescribed by man only but are made by the holie ghoast ioyninge with our pastors in the regimente of the faithfull Luc. 2.37 Matt. 18. where Christe saith he that heareth you heareth me and he that despiseth you despiseth me they are made by our mother the churche which whosouer obeieth not wee are warned to take him as a heathen 2. Cor. 3. S. Paule willed the people to keepe the decrees that were decreede by the Apostles and auncientes at Ierusalem he commaunded the people to keepe the precepts of the Apostles You are saith he written in our hartes not written with Incke but with the finger of the holy ghost S. Paule wrote many thinges not vttered in any epistle as some of the Apostles wrote the christian religion in the hartes of their hearers Wherfore Ireneus saith Iren. l. 3.4 what if the Apostles also had lefte noe scriptures ought wee not to followe

destroied by the heresie of Pelagius giue a Moncke of Bangor for chastisment wherof almightie God suffred the Englishmen to turne the edge of their sworde vppon those that sent for them for their defence Vortiger was the leader of the Church when old Britans weare destroyd and dispossessed them of their Countrie and made themselues Lord thereof called Brittanie Englande by their owne name soe that heresie did soe increase in that kingdome about the tyme that S. Gregorie did send S. Augustine and other holy mounckes thither to preach the Catholick faith therein that 9. hereticall bushoppes beinge there before them no one catholick bishopp was found Ireland alsoe when the Englishe in kinge Henry the 2. gott footinge therein did little esteeme the sacred censure of holly Church Bern. in vita Malachiae Dolman Lib. 2. and the noblemen of that kingdome did vsurpe Church liuinges as may appeare by S. Bernard Edward the 3. beinge a most glorious kinge his end was pittifull his heire kinge Richard after infinitt sedition contention and blood-shedd of the nobilitie and others was deposed and made away the bloody diuision of the howse of lancaster yorcke came in and endured almoste one hundreth yeares with the ruyne not only of the royall lyne of Lācaster by whom especially Iohn Wittcliffe a peruerse hereticke condemned in the Councell of Constance was fauored at the beginninge but with the ouerthrowe of many other Princes and families and most pernicious warres and garboyles continued both at home abroade with the losse of all the states and Prouinces of France Thomas Walsingham settes downe the Commotion of King Richard the 2. his time againste the nobilitie and Cleargie vnder their seditious Captaines Iacke Strawe Watt Tyler and the rest soe againe vnder other kinges whilest this heresie lasted and namly against the two most valiant Catholicke Princes Henry the 4 and 5. his sonne in the first yeare of whose rayne to witt kinge Henry the fift Iohn Stowe wryteth thus That the fauorers of Wi●cleefe his secte did nayle vpp scedulles vpon the Church doores of London containinge that there were an hundreth thousand readie to rise against all such as could not awaye with their secte The first tumu●tes of Pollardes and Wicliffians in England were Anno 1414. and hereon followed the open rebellion of Sr. Iohn old Castle and Sr. Roger Acton and others in S. Giles f●lde by Holborne neuerthelesse this secte could neuer take hold or preuaile in England neither then or after vntill foure pointes thereof beinge renewed by Luther and Zuinglius the later I meane Zuinglius his secte was admitted in kinge Edward h●s dayes 5. Did not the kinge of Denmarke bringe the people of Thretmarse which were a free state into a vilde thraldome after they were Lutheranes whereas as longe as they were Catholicks they were a free state of their owne Ces to 4. An Christi 379. S. Amb. in libris ad Gratianū Caes Baro. to 4. 379. S. Ambrose also doth proue the same as Caesar Baronius doth alleadge and saith Vna cum haeresi in regna cladem inuehi cum fide catholica salutem ferri c. that noe sooner heresie was broughte in then presentlie the kingdomes where it crepte in were ouerthrowen and quickly destroied and were againe restored and established by Catholique religion This he spake of the Empire of the easte sicque in occidente accumulari victorijs Gratianum that in the weast by the Catholique religion Gratianus the Emperor did encrease in many victories Cum in castris excubant cum gratia atque precibus Sacerdotum sancta religio when the priestes in the Campe did watch in prayers and other exercises of sacred religion Contrariewise you shall see the happie and florishinge Empire to decay and cast topsie turuie when the Emperor did fauor heretiques or at leaste when they were slacke in defendinge the Catholicque religion adeo saith he vt perspicuè intelligas claram victoriam religionem penitus consequi hereses tristes erumnas euocatas ab inferis secum ducere soe as you may plainly perceaue that by religion victorie was gotten and alsoe by heresie woe and wreake and all other dolfull calamitie and hellish confusion was broughte to the wo●lde The like assertion hath holie Basill Basil ep 69 Caes Bar. to 4. An. Christi 363. quod enim comune est ciuitatibus omnibus vt cum semel hereticis aurem praebent mox vna cum heresi dissentiones rixae ac mala omnia sugata recta ●ide paceque subintrent ita planè Neocesarientibus accidit that which is incident to all Citties when once they giue eare vnto hereticques presently trewe faith beinge once abandoned dissentions debates and all other mischeefes will creepe in as wee see an euident example to those of Noecessaria what heresie saith he but which was contraire to the traditions of S. Gregorie the greate his wordes be these aduersaria traditioni magni reuera Gregorij 6. tomo 4. An. Christi 371. many heresies in the East The like miserie yow may read by the Epistles of those holy Sainctes videlicet Mile●ita●us Eusebius and Basilius to the Bushoppes of Italie and France and related by Caesar Baronius in which he wrote as followeth Miserandus status orientalis ecclesiae c. The state of the Easte Church is to be pitted for not onlie two or three Churches haue fallen vnto this dangerous tempest but that mischeefe of heresie hath extended her selfe from the bondes of Illi●ia vnto Tebaira the seede of which was first sowed by Arrius and afterwarde was gathered by wicked people who haue broughte forth wicked and pernitious fruites and discipline and doctrine of pietie and goood life is ouerthrowen all bondes and obligation of honestie and charitie is confounded and decaide none hath sway ouer others but he that is most wicked whose rewarde is the gouernment of others and he that exceedes others in blasphemies exceedes all in the episcopall dignitie The grauitie of Bishopps is lost the honestie of Pastors is gone the holy Canons of the Church are troade vnderfoote the releefe of the poore is altogether abused to their filthie vse The occasions of all such mischeefes are laide open by Saincte Optatus Milenitanus who hauinge reckoned the bloody and cruell actes of the heretickes called Donatistes he applied that place of the scripture vnto them Veloces pedes eorum ad effudendum sanguinem Cruelty of heretiques Mauritaniae videl the sea coast of Affrique next vnto Europe their feete are verie swifte to shedd blood And then addeth In Maritaniae ciuitatibus c. In the Citties of Mauritania by your procuremente they were affrighted with many garboiles Children were kilde in their mothers bellies men were murthered and torne in peeces matrons were violated infantes were slaine by riping vp their mothers bellies behould this your Church which was mantained vpholden by cruell and bloody Bishoppes whose greatest furie and vildest facte although in their estimation