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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

cap. 21. Ac per hoc etiam nesciente ecclesia propter malam pollutamque conscientiam da●nati a Christo ●am in corpore Christi non sunt quod est ecclesi● ●uoniam non potest Christus habere membra damnata Though the Church know them not yet they that are condemned by Christ for their euill and defiled conscience are not now in the body of Christ which is the Church because Christ cannot haue any damned members To which place and many other like cited out of Saint Augustine Bellarmine i Bellar. ib. §. Argum●ntum octauum answereth That wicked men are not of the true inward part of the Church but of the outward onely as he had said before not true members nor simply of the Church but equiuocally By all this I hope you see our Doctrine and distinctions agree with the truth taught by the Scriptures and Fathers and your best learned men to which euen Bellarmine himselfe after much disputing and shifting is compelled to yeeld And though you are loth to allow vs the termes of visible and invisible the one noting the outward mixt number of professors the other the purer part of the Church to whom the promises belong and who are onely knowne of God yet you are compelled to yeeld vs the matter meant by them Antiquus If you meane no other thing by those termes we yeeld you both the matter and the termes But Subsection 2. § 1. Some promises of God concerne the outward spre●ding of the Church some the inward graces § 2. The outward spreading and glorious visib●lity is not at all times alike § 3. So S. Ambrose and S. Austen teach by comparing the Church to the Moone § 4. Many Fathers and Romish Doctors say that in the time of Antichrist the Church will be obscure and hardly visible § 5. Which say Valentinianus and many Fathers was fulfilled in the Arrians time § 6. The Jesuite Valentinianus grants as much invisibility of the Church as Protestants desire § 7. Obseruations out of his grant If you meane that the whole true Church may bee latent and invisible many yeares §. 1 without being seene of the world by her Gouernment Doctrine and Sacraments we deny all possibility of such invisibility Antiquissimus We neuer held or taught any such thing See B. Wh●●e against Fishe● pag. 62. Now then since you yeeld vs those distinctions of the Church and grant that the most or best of the promises belong onely to the better part thereof which is onely knowen vnto God and not to all the professors that are visible to men I goe forwards to distinguish of the promises whereof some are of the outward amplitude largenesse spreading of the Church to all Nations whereas formerly it had beene shut vp in the land of Canaan onely and of outward subiection of Kings and peoples to the profession of the truth Some are of the inward purity grace and holinesse of the Church and of our Sauiours peculiar loue vnto it vniting it as his immaculate Spouse vnto himselfe and making it partaker of his glory The former are pliable to the visible Church in the generality thereof But it you apply the latter also to that whole visible company you runne into inextricable errours For they are appliable onely to the better and sounder part thereof which is onely discerned and knowen vnto God and in that respect invisible to men This distinction you grant also in granting the former I come therefore thirdly to The distinction of times for the outward promises are not all at all times appliable to the outward visible Church §. 2. or not at all times alike For in some Ages the Church is more conspicuous then in other yea the false Church more conspicuous then the true If you thinke the Church must be alwayes gloriously visible to the end of the world without interruption you are deceiued Consider one part of the Scripture with another Esay 2.2 Mat. 7.14 You looke vpon Esayes mountaine to which all must flow but you see not Christs strait gate and narrow way which few doe find Esay 49.23 You note how at sometimes Kings and Queenes shall be nursing Fathers to the Church but you note not that at another time Reuel 17.2 The Kings of the earth shall commit fornication with the Whore of Babylon and the Inhabitants of the earth be made drunke with the wine of her fornication Psal 45.9 You thinke of a Queene all glorious in a vesture of gold wrought about with diuers colours to whom all Nations bring gifts the Church spreading her glory to the Gentiles Reuel 12.1 6. but you forget the woman flying into the Wildernesse to hide her selfe from the rage of the Dragon which woman signifies the persecuted Church by your Rhemish confession Marke 16.15 You remember well that the faith of Christ must be spread ouer the face of the earth but you forget that towards Christs comming there shall scarce be found any faith vpon the earth Luke 18.8 You remember that the Church shall extend from sea to sea and from the Riuer to the worlds end Psal 72.8 and the Kings of Tharsis Arabia and Saba shall bring gifts and all Nations shall serue the Messias 2 Thess 2.3 4 7. But you forget there must be an Apostacy a reuolt a falling away which your Rhemists say shall be from many points of true Religion and that the man of sinne shall sit in the Temple of God carrying himselfe as if he were God not in plaine termes but in a mystery Saint a Ambr. Epist lib. 5. ep 31. Ambrose and S. b Aug. in Psal 101. De Temp. ser 134. epist 48. ●● Augustine compare the Church to the Moone §. 3. which recei●eth her light from the Sunne and sometime shineth in her full light some times with halfe light sometimes obscurely and sometime is ecclipsed You would haue this Moone alwayes in the full And if she shew but little light to vs or be ecclipsed you will not yeeld she is the Moone And yet except in the eclipse Astronomers demonstrate that the Moone hath at all times as much light as in the full but oftentimes a great part of the bright side is turned to heauen and a lesser part to the earth And so the Church is euer conspicuous to Gods eye though it appeare not alwayes so to vs. As when Elias thought there had beene no more true seruants of God but himselfe yet God knew of 7000 more though their names be not recorded I pray you consider well these and other places of Scripture that describe the Church persecuted scattered and obscured as well as those that describe the largenesse conspicuousnesse and glory of it And remember the one must be true as well as the other and each must haue their times to be fulfilled in So shall you runne straight forward and not on a byas as you haue done

Protestant Church hath euermore beene so visible as the Church of Christ ought to be Subsection 1. § 1. for it hath euermore taught the same doctrine which the Scriptures and the Fathers taught § 2. As appeares by Irenaeus Tertullian and the Creedes But § 3. The Romists Cannot alleadge the Fathers for their new Doctrines Now proue your Protestant Church to haue beene so visible in all Ages as the Church of Christ ought to be or else you haue said nothing Antiquissimus It might be sufficient according to your owne Valentinianus to shew that our Church was sometime in some few and them hidden as the woman in the Wildernesse Reuel 12.6 and vnknowne to the greatest part of the world which weighed not times and things wisely and was slandered by the persecutors thereof as a false Church But I will not take all aduantages but giue you a full visibility thereof at all times Subsection 1. First I say §. 1. our Church for the doctrine thereof is the same which the Primitiue Church of Christ was for many ages For neither it nor ours taught any other points of faith necessary to saluation then such as are contained in plain places of the Scripture or necessarily deducted from them by good consequence When the Fathers are vrged against B●llarmine in this point he yeeldeth 1 De verbo De lib. 4 cap. 11. §. his notatis that whatsoeuer the Apostles publikely taught to the people which was necessary all that they wrote 2 De iustific lib. 3. cap. 8. §. prima ratio This I haue proued more fully cap. That nothing can be certaine to be beleeued with the certainty of faith but what is immediately contained in the Word of God or thence deducted by euident consequence Now it is our Generall course to examine all doctrines by the Scriptures holding the Scriptures the vndoubted Oracles of God for the ground of all our beleefe King Iames praemonition to all Christian Monarks pag. 35 36. as the Fathers did and holding the true sense of the Scriptures as it is deliuered for all fundamentall points in the three Creeds and in the foure first generall Councells and the vniforme consent of the ancient Fathers In which is contained the full instruction for saluation and the vnity of the Catholicke Church §. 2. Jrenaeus Bishop of Lions in France liuing within 200 yeeres of our Sauiour a disciple of those that heard Saint Iohn the Apostle writing against the Heretickes Valentinians Gnosticks and others layeth downe in his first booke and 2 chapter no other Articles of faith and grounds of Religion then our ordinary Catechisme teacheth and in his third chapter sheweth that in the vnity of that faith all the Churches of Germany France Spaine the East Egypt Libya and all the world were founded therein they sweetly accorded as if they all dwelt in one house had all but one soule one heart and one mouth and this ground he laies for the confutation of all Heresies 〈…〉 ●b ●e praescript aduers●s hereti●o fol●o q●arto The like doth Tertullian liu●ng 200 yeeres after Christ He giues the fun●am●ntall points of Religion gathered out of the Scriptures and deliuered by the Churches the same which our Church deliuereth and no other for the rule of faith See King Iames P●aemonition p●g 35. The three famous Creeds named the Apostles Athanasius and the Nicene Creeds ordayned for rules of Christians beleefe and badges differencing them from Infidels and Hereticks we hold intirely and firmely and proclaime them ordinarily in our Churches And whatsoeuer the Fathers held vniformely and agreed vpon as necessary to be beleeued vnto saluation we doe with reuerence receiue But the particular or priuate opinions which any of them held different from other Fathers doe not binde vs now more then those other Fathers then or the Romans at this present The foure first generall Councels with reuerence we receiue as Orthodoxe See B. Andrew Ad Bellarmine Apologiam Responsio cap. 7. pag. 161. and so they are acknowledged by our Church and by our Acts of Parliament The following Councels are subiect to some exceptions We therfore holding the same points of faith which the Primitiue Fathers held vniformely to be necessary to saluation and holding no other points that doe any way crosse or weaken them may iustly challenge them for our predecessors and their Church and ours in point of doctrine to be all one Antiquus §. 3. We challenge the same Fathers to bee ours also and we deduce both our Bishops and doctrine by good succession from them which you cannot doe But I require not of you a discourse of those times which either of vs lay alike claime vnto but of the times nearer vnto Luther Shew mee any visible Church in the world that held Luthers doctrine for 500. yeeres next before Luthers time Antiquissimus You may challenge the Primitiue Fathers for the points wherein you and we agree as the Canonicall Scriptures the doctrine of the Trinity in Vnity Baptisme and such like But you cannot challenge them to be yours in those additions and corruptions which they neuer knew and which you haue brought into the Church in later times and which make the great difference betwixt you and vs as the worshipping of Images the Popes pardons priuate Masses or Communion without communicating halfe Communions without the Cup the Popes transcendent supremacy and such like §. 4. But in calling vs to these later times you are good disciples of the Poet Horace who in his Arte Poetica saith A witty Poet must vse this Art The point which he hath no hope to burnish faire and bright he must leaue vntouched Et quae desperat tractata nitescere posse relinquit This is good Poetry indeed in them but pitifull Diuinity in you to leaue the best times and purest patternes and draw vs to the worst But Sectionis 2. Subsectio 2. § 1. Propounding 1 the Easternt and Greeke Churches 2 the Waldenses c. And 3 the Roman Church it selfe misliking and groaning vnder the tyranny of the Papacy and desiring reformation § 2. The Greeke Church condemned by the Romish as Hereticall § 3. Js cleered by Scotus Lombard Aquinas and others Now presupposing you yeeld vs those best times wherein our Church was very gloriously visible wee follow you to the worst Wherein you propose vnto you first the spacious and famous Churches of Grecia D. Field of the Church booke 3. cap. 5. Armenia Aethiopia and Russia which holding the same rule of faith which we hold and beleeuing all points absolutely necessary to saluation as we beleeue and refusing the same corruptions of the Church of Rome which we refuse were the same with our Church true Churches of God notwithstanding some defects errours and diuisions among them which stayned their beauty and hindered their perfection but did not cut them off from possibility of saluation And so for ought I know they continue till this

priests onely Cassander writes and Micrologus Cassander praefat ord Romani Microl. de officio Missae cap. 19. Clicth●veus on the Canon of the Masse cited by Cassander ibidem and Clicthoveus among many others Circumgestation saith Cassander is contrary to the manner of the Ancients Cassander consult art 22. Feild quo supra for they admitted none to the fight of the Sacrament but the partakers and therefore the rest were bidden depart Crautzius praiseth Cusanus who being the popes Legat in Germany tooke away his Circumgestation vnlesse it were within the Octaues of Corpus Christi day The Sacrament being instituted for vse and not for ostentation Touching the honour of Saints Gerson and Contarenus Gerson de Directione cordis consider 16. sequent Contarenus in confut artic Lutheri and many others reprehend sundry superstitious obseruations and wish they were wisely abolished Whether the Saints in heauen doe particularly know our estate and heare our cryes and grones not onely Saint Augustine August de cura pro mortuis Glossa in Esay 63 Hugo Erudit Theolog. de sacram fidei lib. 2. part 16. cap. 11. and the Author of the Interlineall glosse But Hugo de Sancto victore tels vs it is altogether vncertaine and cannot be knowne So that though in generality they pray for vs or rather for all the Church on earth yet we may not safely and with faith pray to them That in the primitiue Church publike prayers were celebrated in the vulgar tongue Lyra confesseth Lyra in 1. Cor. 14 Caietan in respons ad Articulos Parisiense● and Caietan professeth that he thinketh it would bee more for edification if they were so now And he confirmeth his opinion out of Saint Paul Saint Bernard wrote diuers things concerning the now Romish Doctrine touching speciall faith imperfection and impurity of inherent righteousnesse merits power of freewill the conception of the blessed Virgin and the keeping of the feast of her conception a See D. Field Appendix to the fift booke of the Church part 1. pag. 89. Bernard serm 5. de verb. Esaiae All our righteousnesse saith he is as the polluted rags of a menstruous woman b Serm. 1. de Annunciat We must beleeue particularly that all our sinnes are remitted vs. c Tract de gratia lib. arb in fine Our workes are via regni not causa regnandi they are the way that leadeth to the kingdome but no cause why we raigne d Epist 175. ad Canonicos Lugd. The blessed Virgin was conceiued in sin and the feast of her conception ought not to be kept So that what errours and abuses we haue amended in our reformed Churches those the learned men of former Ages haue espied and haue written against them and we haue made no other Reformation then they heartily desired For conclusion of this point see what a number of famous men writing and preaching against the corruptions of Rome One Vniuersity afforded and thereby gesse what the world did §. 15. Gabriel Powel de Antichristo Edit Lond. 1605. reckons these Oxford men amongst many others in his Preface 1 King Alfred Founder of Oxford Vniuersity would not haue his people ignorant of Scriptures or bard the reading thereof Anno 880 Capgrav cataloge Sanct Angliae Polydor. Virg hist Ang. lib. 5. Baleus 2 Joannes Patricius Erigena a Brittan first Reader in Oxford ordained by the King wrote a booke of the Eucharist agreeable to Bertrams and condemned after by the Pope in Vercellensi Synodo And he Martyred for it anno 884. Philip. in Chron. lib. 4. sub Henr. 4 Baleus cent 2. cap 24. 3 Some Diuines at Oxford were burnt in the face and banished for saying the Church of Rome was the Whore of Babylon Monkery a stinking carrion their vowes toyes and nurses of Sodome Purgatories Masses dedications of Temples worship of Saints c. inuentions of the Deuill anno 960. Matth. Paris lib. 4. Guido Perpin de haeresib Baleus cent 2. 4 Arnulph or Arnold an English preacher a Monke of Oxford for preaching bitterly against Prelats and Priests wicked liues and corruptions cruelly butchered anno 1126. but saith Platina greatly commended by the Roman Nobility for a true seruant of Christ Bale cent 2. cap. 70. 5 Joannes Sarisburiensis anglus Oxoniensis theologus Episcopus Carnotensis beloued of the Popes Engenius 3. and Hadrian 4. wrote against the abuses of Clergy and Bishops in Objurgatorie Cleri in Polycratico he saith The Scribes and Pharises sit in the Roman Church laying importable burdens on mens shoulders The Pope is grieuous to all and almost intollerable Ita debacchantur ejus legati ac si ad ecclesiam flagellandam egressus sit Satan a fac●e domini and he that dissents from their doctrine is iudged an Hereticke or a Schismaticke c. 1140. Sarisburien Polycr lib. 5. cap. 16. lib. 6. cap. 24. 6 Gualo Professor of Mathematicks in Oxford much praised of Sarish in Polycrat wrote inuectiues against Priests of the Monkish profession their luxuries pompes and impostures anno 1170. Bale cent 3. cap. 15. 7 Gilbert Foliot Doctor of Diuinity in Oxford Bishop first of Hereford and after of London perswaded King Henry 2 after the example of Jehoshaphat and other Kings to keepe the Clergy in subiection and oft resisted and blamed Tho. Becket to his face 1170. Bale ib. cap. 7. 8 Syluester Gyrald Archdeacon Meneuensis beloued of Hen. 2 and Iohn King of England wrote a booke of the Monks Cistertians naughtinesse c. 1200. ●eland catalogo virorum illustrium Bale cent 3 cap. 59. 9 Alexander a Diuine of Oxford sent by King John to defend his authority against the Pope which he did by reasons and Scriptures and wrote against the Popes power and temporall Dominion He was banished by Langton Bishop of Canterbury and dyed in exile he liued anno 1207. when King Iohn banished 64. Monkes of Canterbury for contumary breaking his commandement Bale cent 3 cap. 57. 10 Gualter Maxes Archdeacon of Oxford a famous man hauing been at Rome and seene the ambition of the Pope he set it out while he liued with most vehement satyricall criminations He wrote a booke called The Reuelation of the Romish Goliah and diuers others of the enormity of the Clergy lamentation ouer Bishops and against the Pope the Roman Court the euils of Monkes c. he flourished anno 1210. Siluester Gyrald in spec eccles lib. 3. c. 1. 14 Bale cent 3 cap. 61. 11 Robertus Capito Robert Grosthead Doctor of Diuinity in Oxford Bishop of Lincolne wrote against Prelats idlenesse and thundered against the Romish Court he modestly but yet publikely reproued the couetousnesse pride and manifold tyranny of Pope Innocent 4. He was excommunicated to the pit of hell and cited to come to their bloudy Court but he appealed from the Popes tyranny to the eternall tribunall of Iesus Christ and shortly after dyed anno 1253. The Priests that taught mens commandements and not

8. pag. 815. And with other Lawes Constitutions Councels and Ordinances he playeth fast and loose as he list Take for example that which is written in the end of the history of the Councell of Trent When much debating had beene betweene the Pope and the Cardinals whether his Holinesse should confirme the Councell or no because through the importunity of Princes and some learned Diuines many Decrees had passed for reformat on of diuers things whereby the dignity and profits of the Papacy and Court of Rome would bee much impaired at last Cardinall Amulius told the pope Since he could not possibly auoyd the calling and celebrating of the Councell so much desired by the clamour of the world he must now either quickly confirme it to satisfie the world or else Princes and States would vse other meanes by nationall Councells or by another generall Councell to satisfie themselues But now by confirming all and giuing as much quicke execution as was possible the pope might stay and quiet the humour of the world for the present and afterwards by vnsensible and vnresistable degrees by his dispensations he might bring all to the same estate wherein it was before without seeming to violate the decrees of the Councell and this policy tooke effect and so both frustrate the good reformation entended by the Decrees and also gulled the world and all the Princes and Prelates paines and turned all to the profit of the Pope his Court and Cardinalls Whereby it plainly appeares The popes faction aymeth not at the good of the Church or Christian Common-wealthes but onely at their owne wealth and greatnesse and hereby appeares also the great power and iniquity of the Popes dispensations Antiquus Whatsoeuer they aime at I am resolued that many of these things cannot be of God they are certainly the faults of men and abuses practised vnder colour of Religion I cannot I will not defend them But I doe much wonder how not being of God they should be so generally receiued beleeued to be of God and so long continued and not rather long since driuen out of the world by Princes and People Antiquissimus Sir if ye knew and considered the policies and power which haue been vsed to bring them in and maintaine them your wonder would cease Antiquus I pray you make me acquainted with them Antiquissimus Some of the principall and most obuious I will but my wit cannot sound the bottomlesse depth of the Mystery of Iniquity Antiquus A taste thereof shall content me CHAP. 6. Of policies to maintaine the Popes Princedome and Wealth 1 Depriuing men of the light of the Scriptures And 2 of their ordinary preachings and setting vp ambulatery Monkes and Pryars to preach without controule of Church Ministers and Officers 3 Schoolemens too much subtilty and Philosophy darkning and corrupting Diuinity 4 Iesuites their originall noted their Seminaries their Emissions faculties insinuations and imploiments 5 Cardinals 6 Prouision for men and women of all sorts by Monasteries c. 7 Auricular confession 8 Other policies to gather wealth 9 Purgatory a rich thing 10 So are Indulgences or Pardons 11 Jubilies 12 Corruptions of doctrine touching merits and Justification c. 13 Things hallowed by the Pope 14 Extraordinary exactions §. 1. THe Popes principall meanes to make the people his owne were 1 to keepe the Diuine Scriptures from them by which else they might discerne his vniustifiable policies Psal 119.105 and 19.7 8. For Gods Word is the light and lanthorne of Christians which S. Paul would haue to dwell plentifully among them Col. 3.16 and S. Peter would haue Babes in Christ to desire the sincere milke of the Word that they may grow thereby 1 Pet. 2.2 which is able to make them wise in the points of faith 2 Tim. 3.15 and perfectly furnished vnto all good workes verse 17. Chrysost serm 2. de Lazaro S. Chrysostome as doe many other Fathers also exhorts all people Lay-men especially Tradesmen Carpenters c. to get them Bibles more carefully then any other tooles of their occupation and the more they dealt in the world and met with temptations il examples and occasions of sinne so much more carefully to reade the Scriptures for direction and armour against them Christ himselfe commandeth Search the Scriptures Joh. 5.39 and saith Matth. 22.29 Doe ye not erre not knowing the Scriptures So that herein They are Anti-Pauls and Peters Anti-chrysostomes and Anti-Christs that teach and practise the contrary Matth. 5 15. hiding the light of Gods Word vnder their Latin bushels from the vnlatined people in Gods house yea and from the Latined too vnder great penalties except they be licenced Surely as this is a meanes to obscure the truth and lead men as Captiues blind-fold whether they list * 2 Tim. 2.26 so it is a signe they loue not the truth but are euill men and hate the light lest their deeds should be reproued Ioh. 3.20 §. 2. But it was not sufficient to take from men the true light except there be added also a false light to misguide them for mens mindes being naturally desirous of knowledge and giuen to deuotion must haue that hunger satisfied and quieted either by truth or appearance Their second policy was therefore 2 To put downe the ordinary Pastors and Preachers or to take a course that they are discouraged disabled grow vnlearned and vnfit to preach and set vp others For Saint Paul appointed Bishops to ordaine Presbyters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1.5 in euery City and Towne to wit such as dwell among the people might best know the wants sinnes capacities of their owne people See Tit. 5 6 7 c. 1 Tim 3.2 c. and 5.22 Acts 20.17 18. and apply their teaching the best way to informe reforme and winne them and such as being fixed in their places might best be called to account by the Bishop either for life or doctrine This was Gods excellent meanes to preserue sound doctrine and sincere holy liues of Ministers But when the Popes ambition and couetousnesse grew so great that they were not content with Christs heauenly Kingdome but would super-adde vnto it an earthly kingdome and make of Christs militant Church and Church triumphant vpon earth a visible Church Monarchy as Doctor Sanders entitles it ouer-topping all other Kingdomes of ciuill Princes Kings and Emperours and draw out of all Countries the Wealth and Treasure of the world to maintaine it Then the Ministers and Preachers of Christs ordaining would not serue their turne but would rather oppose And therefore it was the popes best policy to disgrace and disable them and to finde out and set vp others fitter for their purpose to preach in all places of the world by the authority and priuiledge of the Popes onely and wholly exempted from the Bishops iurisdictions and from all controule of other Ministers or Officers whatsoeuer So that these new Preachers meerely depending vpon the pope and maintained by