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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17513	A iustification of the Church of England Demonstrating it to be a true Church of God, affording all sufficient meanes to saluation. Or, a countercharme against the Romish enchantments, that labour to bewitch the people, with opinion of necessity to be subiect to the Pope of Rome. Wherein is briefely shewed the pith and marrow of the principall bookes written by both sides, touching this matter: with marginall reference to the chapters and sections, where the points are handled more at large to the great ease and satisfaction of the reader. By Anthony Cade, Bachelour of Diuinity.	Cade, Anthony, 1564?-1641.	1630 (1630)	STC 4327; ESTC S107369	350,088	512

the Eunuch who embraced the Old Testament Acts 8 28-35-37 c. And by Saint Peter to Cornelius and his company who had before receiued the Religion of the Iewes Acts. 10.2 22 35 43. And by Saint Paul Acts 13.14 16 -32 -38 39. c. The Apostles receiuing the Conuerts to Baptisme vpon adding to their former knowledge these few principles of true Faith in Christ Iesus and good life shewed that in their Iudgement they wanted no essentiall thing necessary for the making of them true members of the Church and perfect Christians or as our Catechisme calles them members of Christ Children of God and inheritors of the Kingdome of Heauen and that if God should take them out of this world in their first entrance into these principall grounds of saluation without further knowledge or practise yet vndoubtedly they should die sufficient Christans and in the state of Grace §. 6. Conformable to the Apostles practise the Christians of the Primitiue Church baptized those that were Catechized in the grounds of sauing doctrine as the essentiall points of Religion that constitute a Christian as appeareth by Irenaeus and Tertullian See Irenaeus and Tertullian cited before chap. 1. sect 2. sub 1. §. 2. whom I alleadged before and by the Creeds which were ordayned as Badges of Christians and differences of true beleeuers frō either vnbeleeuers or hereticks The Westerne Churches vsed in their Baptisme that short form of confession comōnlly called the Apostles Creed which in the more ancient times was breefer then now it is as our Learned Bishop Vsher hath punctually obserued B. Vsher serm at Wansted p. 28. The mention of the Fathers being Maker of Heauen and Earth the Sonnes death and descending into Hell and the Commuion of Saints being wholly omitted happily as not necessary for all men to know as Suarez saith or sufficiently implied in other articles or knowen by the light of reason and so not making difference betwixt Christians and heathen these reasons some for one point some for another But being in time made for better explication so full as it is now the whole Westerne Church hath long receiued as a badge of their Faith distinguishing the Beleeuer from the vnbeleeuer The Eastern Church vsed in Baptisme a larger Creed Vsher ib. p. 30. Euseb ep apud Socrat l. 1. hist cap. 8. al. 5. Theodoret. lib. 1. cap. 12. the same or very little different from that we call the Nicene Creed because the greatest part thereof was repeated and confirmed in the Nicene Councell to which it was presented by Eusebius Bishop of Caesarea with this Preamble As we haue receiued from the Bishops that were before vs both at our first Catechising and when we receiued Baptisme and as we haue learned from the holy scriptures and as we haue both beleeued and taught when we entred into the Ministery and in our Bishoprick it selfe so beleeuing at this present also we declare this our Faith vnto you To this the Nicene Fathers added a more cleare explication of the Deity of the Sonne against the Arrians which then troubled the Church professing him to be begotten not made and to be of one substance with the Father The second generall Councell assembled 56 yeares after at Constantinople approuing all the former added also something concerning the holy Ghost which then was oppugned by the Macedonian Heretickes The same Fathers also then added the Articles concerning the Catholicke Church and the priuiledges thereunto belonging The Roman Church after the dayes of Charles the Great added the Article of Procession of the Holy Ghost from the Sonne And the late Councell of Trent recommended it vnto vs Concil Trident. seff 3. as That principle in which all that professe the faith of Christ doe necessarily agree and the firme and onely foundation against which the gates of Hell shall neuer preuaile And by which alone our Fathers sometimes drew Infidels to the faith ouercame Heretickes and confirmed the faithfull Such are the words of the Trent Councell So that in this Creed they confesse That onely foundation and principle of faith is to be found in the vnity whereof all Christians must necessarilly agree Section 2. § 1. The rule enlarged and approued in this Age. § 2 By Azorius out of the School-diuines in 14 Articles § 3. Some obseruations and censures of those 14 Articles § 4. The rule set downe by Bellarmine more briefly § 5. By D. Field farre more sufficiently in 6 Articles with his iudgement of the deductions therefrom euident or obscure § 6. B. Vshers distinction of superstructions vpon the foundation § 7. Consequents of this doctrine §. 1. But because we see this foundation of faith hath from the Apostles times continually been en●●ged by reason of errours and heresies arising in s●●erall Ages let vs search a little further how the most Iud●cious men do● bound it in these our dayes §. 2. Azorius the Iesuite deliuers the vnanimous consent of all the Roman Diuines in 14 Articles Azorius Institu tionum moralium part 1. lib. 8. cap 5. § At iuxta ibid § tertio quaeritur seq whereof seuen concerne the Diuine nature and seuen concerne the humane all which are to be beleeued explicitè with distinct vnderstanding of all men Of the first seuen there is taught in the First That God is in Nature and Substance eternall infinite immense and in maiesty highest euery where not onely in power might and efficacy but also in deed and truely present who hath power of life and death is the supreme Lord of all things who can with his becke and at his pleasure doe all things which he will who knoweth seeth careth for and moderateth all things Secondly The first person in nature and diuine substance to wit The Father is the beginning of two diuine persons and therefore the begetter of the Sonne and breather of the Holy Spirit vnbegotten subsisting of himselfe and by himselfe not receiuing and hauing his essence of another Third The second person in the Diuine nature is true God begotten of the Father onely from all eternity the naturall Sonne of God consubstantiall and equall to him in all things the onely Word and expresse Image of the Father most perfectly representing and expressing him Fourth The third person in the diuine Nature the Holy Ghost proceeding from the Father and the Sonne from all eternity is true God coaeternall to them both co●quall and consubstantiall and to be worsh●pped with the same faith and with equall seruice and honour Fifth God is the creator of all things who by his onely becke and word out of nothing produced all things visible and inuisible or the whole frame of the worl● in the beginning of time and hauing produced them preserues directs cares for and gouernes them with great goodnesse and wisdome And as he is the creator of all things from whom all things be ng made of nothing did in time proceed so he is the end of all

he had power to ruine the Lombards his sworne enemies and to bring them to extreame confusion yet for the feare of God settled in his heart he neuer had any such intent And he writeth to Mauritius the Emperour that although a certaine Law which the Emperour commaded to be proclaimed was in his iudgement vniust Greg. lib 2. Indict 11. ep 61. cited also by King Iames. Apol. pag. 24. yet he as a dutifull subiect and vnworthy seruant of his godlinesse had caused it to be sent into diuers parts of his dominions paying to both parties what he ought to wit obedience to the Emperour and speaking what hee thought for God Espencaeus in Tit. digress 10. aedit Paris 1568. Whereupon B. Espenceus saith Gregorius primus idem magnus lib. 2. epist 64. Gregory the first called also the Great ingenuously acknowledged that God had granted the Emperours a dom nion ouer Priests This Gregory I and his predecessors were plaine contrary to Gregory VII and his successors Bozius makes it one of the signes of the Church of God that it yeelded so many Martyrs Bozius de signis Eccles tom● 1. lib. 7. cap. 5. §. 5. suffering patiently vnder cruell Emperors and Princes seuen and twenty Roman Bishops for their onely cleauing to the doctrine and honour of Christ Greg Tolossan 1. V. Doctor lib. 26. de Repub. cap. vlt. 〈◊〉 10. And Gregorius Tolossanus Doctor of the Lawes saith That for 300 yeares after Christs Passion though Christians suffered most cruell torments and death yet wee neuer read they rebelled against their Princes nor moued against the Commonwealth though they had number and power sufficient But by that argument they shewed that they and their Religion were to be preferred before all other because their p●●us doctrine taught the● to obey Magistrates Whiles therefore the Church continued such a schoole of good life among Christians and of faithfull loyalty true subiect●on to Princes Rom. 13.5 whom they obeyed not onely for feare of punishment but especially because they were boun● in conscience and so taught by their holy Relig on B. King Sermon at Yorke on the Queens day 1595. Religion was ●he ioy glory and happinesse of the world It was the glor● of Princes and Emperors to maintaine it and it was the glory of the Chu●ch to maintaine them Constantius the father of Constantine the Great made more reckoning he said of those that professed Christianity then o● g●eat treasures Jouianus after Julian refused to be Emperour albeit elected and sought to the Emp re except he might gouerne Christ●ans Great Constantine and Charles the Great had their surnames of greatnesse not so much for authority Aug. de ciuit Dei lib. 5. 6. 24. as for godlinesse Saint Au●ustine saith Emperours were not therefore happy because they raigned long or left sonnes to raigne after them or tamed enemies or quieted rebelling subiects c. but because they ruled iustly remembred they were men when men almost made them Go●s vsed their power to promote Gods honour loued feared worshipped God loued that kingdome best wherein they feared not to haue partakers sl●wly reuenged easily pardoned pun●shed for necessity to preserue the Commonwealth not to serue their priuate hatred pardoned not to impunity of euill but for hope of amendment and if compelled to deale more sharply recompenced it with mercy lenity and larges of benefits ●f their lu●ury was so much the more restrained as it might bee more free if they had rather rule their euill lusts then any Nations and all these not for desire of vaine glory but for the loue of heauenly felicity Such a happy Emperour was Great Constantine Ibid. cap. 25 26. Constantine was celebrated in the old Marbles with these titles Vrbis liberator quietis fundator reipubilicae instautator publicae libertatis auctor restitutor vrbis Romae atque orbis Magnus maximus invictus And in the lawes Qui veneranda Christianorum fide Romanum munivit imperium Divus Diuae memoriae Divinae memoriae c. Camden Britannia in Yorkshire describing Yorke City II. Of the euils of false or corrupted Religion Esay 1.21 Rome Reuel 17.9 18. becante Babylon v 5 2 4. 6. Nauel generat 39 H Mulius Chron. German lib 18. Vsher De eccl succes c. 7. §. 17. whom the Lord blessed also with all other happinesse and such an one was Theodosius who desired rather to be a member of the Church then a King ouer Peoples Then was the world happy when the Church bred and trayned vp the best people and subiects in the world and Emperours Kings and Princes were the nu●sing Fathers of the Church and so the one vpheld the other and the one was happy in the other But alas for griefe that euer so excellent a blessing should be corrupted and turned to a curse and scourge to mankinde that Ierusalem the whilome faithfull City should become an Harlot And Rome the Imperiall City whose faith was spoken of through the whole world Rom. 1.8 should be turned into Babylon the seat of Antichrist and inebriate the Kings and Inhabiters of the earth with the wine of her fornications her selfe becomming drunken with the blood of the Saints and Martyrs of Iesus that Emperours and Princes should shut the Cardinals out of their Churches and Cities and write to the Pope their reason because they found them nor Predicatores sed Predatores Non pacis corroboratores sed Pecuniae raptores non orbis Reparatores sed auri Insatiabiles corrasores denique superbiae detestabilem bestiam vsque ad sedem Petri reptasse So wrote the Emperour Fredericke Barbarossa to the Pope to wit your Cardinals come not to preach vnto vs but to pray vpon vs not to strengthen our peace but to ransacke our purses not to repaire the decayed world but vnsatiably to rauine after gold Finally we see the detestable beast of Pride hath crept euen into Saint Peters seat The Hierarchy of Rome is here charged with vnsatiable couetousnesse the roote of all euill 1 Tim. 6.10 and Amb●tion or Pride the cause of the fall of Angels in heauen and men in Paradise frō which two euils proceeded many mischiefes corruptiōs into the Church Sabellicus obserueth that the feare and reuerence of Potent Princes Sabellicus Ennead 9. lib. 1. Genebrard Chronol lib 4. in 10. saculi initio Baron tomo 10. anno 900. §. 1. Matth. 8.24 25 kept the Popes of Rome a long time in some good moderation but when they were out of feare of such Princes they rushed into all impudency and wickednesse And Genebrard speaking of the tenth Age saith Then was the world exhausted both of learned men and potent Princes and good popes and confesseth that in 150 yeares there were about 50 popes vtterly swaruing from the vertue of their predecessors and were rather Apotactici Apostaticive quam Apostolici debosht Apostataes rather then Apostol●cke Bellarmine and Baronius complaine of the ninth and tenth Ages wherein powerfull and sordid Whores ruled at Rome