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Author: Hyde, Edward, 1607-1659.
Title: Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.
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Print source: Christ and his Church: or, Christianity explained, under seven evangelical and ecclesiastical heads; viz. Christ I. Welcomed in his nativity. II. Admired in his Passion. III. Adored in his Resurrection. IV. Glorified in his Ascension. V. Communicated in the coming of the Holy Ghost. VI. Received in the state of true Christianity. VII. Reteined in the true Christian communion. With a justification of the Church of England according to the true principles of Christian religion, and of Christian communion. By Ed. Hyde, Dr. of Divinity, sometimes fellow of Trinity Colledge in Cambridge, and late rector resident at Brightwell in Berks.
Hyde, Edward, 1607-1659.
[London]: Printed by R. W[hite] for Rich. Davis in Oxford, 1658.
Subject terms:
Christianity -- Early works to 1800.
URL: https://name.umdl.umich.edu/A86946.0001.001
How to cite: For suggestions on citing this text, please see Citing the TCP on the Text Creation Partnership website.

Table of Contents
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title page
To the Christian Reader.
A Prayer in honour of Christs Na∣tivity.
A short Scheme of the whole.
Errata.
treatise
Christ wellcomed in his Nativity.
CAP. I. The Motives of Christs welcome from God, and from his Church, both Triumphant and Militant.
SECT. I. Christs image repairs the loss of Gods image in man; The Chur∣ches desire that Christ should be formed in us; and that Christs humiliation, is the Christians exaltation.
SECT. II. Christs humiliation was in the fulness of time.
SECT. III. The fulness of time in which Christ came to humble himself was the Perfection of time.
SECT. IV. God observed the fulness of time for the sending of Christ, to fill our souls with Patience and with Piety: which two make up the true Christians fulness.
SECT. V. The Authority of God, and of his Church for a solemn Festival to celebrate the coming of Christ; and that the Church did not more then her duty in appointing that Festival, and an Advent Sunday to prepare for it; and that we cannot justly or safely gain∣say that appointment.
SECT. VI. Christmas no superstitions word; And Christmas day observed, not for it self, but for its duty, takes off all controversies; and can fall under no just exceptions; and may not fall under any unjust cavils, much less calumnies.
SECT. VII. The difference betwixt a Jewish and a Christian observation of daies: This latter, a moral part of Gods service, and may not be neglected without scandal.
SECT. VIII. To oppose the celebration of Christs Nativity is a scandal to Chri∣stians, and a stumbling block to the Jews, keeping them from Christianity.
SECT. IX. The Jews equally scandalized by Idolatry and by Profaness, especi∣ally that Profaness or Irreligion which immediately dishonour∣eth our Saviour Christ.
SECT. X. That those Christians who oppose Christmas-Day, do give occasion to other Good Christians to suspect them as not well grounded in the Christian Religion.
SECT. XI. The first Christmas-day was kept by the Holy Angels; therefore no will-worship in keeping Christmas: but rather a necessi∣ty to keep it from Heb. 1. 6. The Kingdom of Christ as Cre∣ator and as Redeemer.
SECT. XII. We must embrace all opportunities of glorifying Christ, that we may not be thought to desert either our Saviour or our selves, whiles we are defective in our Devotions, either for want of Pre∣paration before, (which hath hitherto made us so bad Christians in so good a Church) or of Affection in them, (which will keep us from being good Christians) or of Thankfulness after them, (which wil keep us from worthily magnifying the name of Christ).
SECT. XIII. A new song for the coming of Christ; God the Father, Son and Holy Ghost carefully observed the time of our Saviours com∣ing into the world, therefore it can be no true piece of Reforma∣tion for men not to observe it.
SECT. XIV. Everlasting Thankfulness is due to God for this Everlasting Mercy.
SECT. XV. Time not perfect in Gods account from our Creation, but from our Redemption. The Jews not destroyed, and Time not Ʋntimed, meerly in relation to the coming of Christ: Time still continued, for the world to make a right use of his coming: No other Time perfect in Gods account, but that wherein he gives his Son; and no other Time should be perfect in our account, but that wherein we receive him.
CAP. II. Containing the Reasons of Christs welcome; the infinite love of God the Father, and of God the Son and Holy Ghost in our Redemption.
SECT. I. Gods first gift to man was his Love in Christ; His second gift was Christ in our nature. No gift can prove a blessing, unless God give it in love; not Government, not the Gospel, though the one be the best Temporal, the other the best Spiritual gift.
SECT. II. Gods love in Christ, though it be universal in the diffusion, yet is it particular in the obligation.
SECT. III. Gods love to man in Christ, was the ground of his consultation with himself, how to bring us to eternal life.
SECT. IV. Gods love to man in Christ was not in vain, or without success, though his Churches love to us in praying for us, and teaching us to pray for our selves, often proves unsuccessful: And yet our best proof that God hath loved us in Christ, is that we love him again, both in his Authority, and in his Ordinances, and in his Members.
SECT. V. Gods love to us in Christ was not vain or without a cause, for as much as Christ was the ground of our Election, as well as the Author of our reconciliation. More men reconciled by Christ to God then recommened by him, or more men reconciled poten∣tially, then actually.
SECT. VI. Gods love in Christ is not a fond love: therefore he scourgeth whom he loveth. The Christian Church not taught in the New Te∣stament to expostulate for being scourged; though she be cruci∣fied (as Christ was) between two thieves.
SECT. VII. Christs love to us, that he would come from his Father, to teach and redeem us: The title of the chief corner stone, blasphe∣mously applyed to the Pope; Christ was not an Apostle, one sent from God, but an Exapostle, one sent out of God.
SECT. VIII. The Mother of Christ so a woman as still a Virgin; The Praise of the seventy Interpreters: Christs love to us, that he would be made the son of a woman, whereby he hath exalted men above Angels; a mercy not to be forgotten, till there be no man left to re∣member it: That the Jews corrupted not the Text, proved from the prophesies concerning Christ.
SECT. IX.▪ Christs love to us that he would be made under the Law. That man is a Son of Belial, not a member of Christ, that will not be under the Law: all good Christians follow Christ, both in active and in passive obedience.
CAP. III. The joyful manner of Christs welcom, as proceeding from joy in the Holy Ghost: witnessing to our consciences that through Christ we are not under the Law, but under Grace, and made the children of God by Adoption.
SECT. I. The Spiritual man more wants joy then the Carnal man, as being under greater labours both of sense and motion: God the Holy Ghosts love to man, in teaching him how to rejoyce for his Redem∣ption: Hymns expressing that joy, may be only to the honour of God, and directed to him: The evil spirit silenced at the coming of Christ, but the mouth of the good Spirit was opened.
SECT. II. God the holy Ghosts love to man in giving him the assurance of his particular redemption, without which there can be no joy of his creation. It had been good for that man, if he had never been born, spoken of Judas, according to our Saviours own judge∣ment, not our apprehension; that gloss an abusing of the Text: The joy of our Redemption is not to be lost.
SECT. III. That this redemption, whereof the Holy Ghost assureth us, is two∣fold: 1. Privative, because we are not under the Law: that is, not under it as condemning us, though we be under the Law as regulating and restraining us: 2. Positive, because we are un∣der grace, and know that we are so: the right way to attain that knowledge.
SECT. IV. The great joy of Christians for being under grace, or for being adopted in Christ; and how that joy is to be moderated by the consideration of our own frailty, and of Gods impartial Justice in the judgement to come.
SECT. V. Our adoption in Christ, not spoken of by Saint John without a double Preface, one practical, another speculative, and is here according to the likeness of his grace, shall be hereafter according to the likeness of his glory: The threefold Image of God in man.
SECT. VI. Christians are more eminently the Children of God in Christ then were the Jews: The difference betwixt the Adoption and all other Spiritual blessings of the Jews and of the Christians; That though they were adopted to be heirs as we are, yet were they tutored as infants till the coming of Christ, by whom was wrought a true Reformation.
SECT. VII. A particular time appointed for rejoycing in Christ, not by way of restriction, but by way of Application: The Christians Joy far above the Jews, both for his Redemption and for his Adoption. The priviledge of true Faith. And how the Redemption by Christ is larger then the Adoption by him. And the Adoption greater in his giving, then in our receiving.
SECT. VIII. Christs most holy prayer a very comfortable Testimony and Assu∣rance of our Adoption in him: How nearly it concerns us to say Our Father, not our Brother which art in heaven: The con∣clusion of the Lords Prayer, answerable to this beginning, and not to be questioned: It is ill quarrelling with that prayer, and much worse discountenancing and deserting it.
SECT. IX. Whether a man that is not assured of his adoption in Christ can truly and rightly by virtue of his Baptism only, (the out∣ward seal of adoption,) say to God Our Father, or can law∣fully and laudably use the Lords Prayer: That the assu∣rance of our adoption, is according to the assurance of our con∣junction with our Saviour Christ.
Christ admired in his Passion.
CAP. I. Christ admired in his Person.
SECT. I. That the eye of man cannot be fixed with comfort upon God in him∣self, but only upon God in Christ.
SECT. II. In what sense Saint Paul cared not to know Christ in the flesh; and yet Christ in the flesh only is comfortably known.
SECT. III. True knowledge of, and Faith in Christ, is not without true know∣ledge of, and Faith in the blessed Trinity: That the Protestants Faith; The great loveliness of Christ in the flesh, as as God and man, and the great mysteries of his two natures in one person.
CAP. II. Christ admired in his Propitiation.
SECT. I. The manner of knowing Divine truths, what it ought to be, and the great benefit of knowing Christ in his Propitiation; He that will read the Scripture to the benefit of his soul, must have Christ crucified in his thoughts.
SECT. II. Christ set down in the Scripture as our Propitiation, under the Title of our Passeover: And what that signifies to our souls.
SECT. III. Christ set down in the Scripture as our Propitiation, under the title of the Paschal Lamb; and how many excellent Doctrines and Comforts of Christianity are to be learned from that title.
SECT. IV. The great vertue of this Propitiation, and the great goodness, wis∣dom, justice and power of God, in finding it for us, and giving it to us.
CAP. III. Christ admired in his Satisfaction.
SECT. I. The necessity of Christs satisfaction, for that he was the only sacri∣fice to expiate sin.
SECT. II. The commemoration of Christs sacrifice enjoyned, not the re∣petition of it; and that the Ordination of Ministers for administring the Sacraments, not of Priests for the offe∣ring of Sacrifice, is most agreeable with the institution of Christ, and the constitution of a true Christian Church.
CAP. IV. Christ admired in his Application.
SECT. I. Christ in his Propitiation and Satisfaction doth not benefit us with∣out a particular Application.
SECT. II. The ground of that application, i Christs threefold conjunction with us: in his person, in his nature, and in his office; from which proceedeth the marriage of the soul with Christ.
Christ adored in his Resurrection.
CAP. I. That Christ is to be adored chiefly in his Resurrection.
SECT. I. The resurrection of Christ the grand cause of joy to Christiàns, but strongly opposed by the Jews; whose Commentaries are not to be followed on those texts which concern our Saviour Christ, though even those texts have not been corrupted by them.
SECT. II. The necessity of our Christian Festival, called Easter, as it is an Anniversary feast, to express the Christians joy for the resur∣rection of Christ; that thereby the Christians Jubile or joy in Christ is not confined but enlarged; and that by the same rea∣son the Spirit of Prayer is not confined or hindred, but rather assisted and helped by a set form of words.
SECT. III. The memorials instituted by God, are chiefly of his justice and of his mercy; There is but one terrible memorial of Gods justice (against those who invaded the Priesthood,) but many me∣morials of his mercy; and that it is a vain fear which posses∣seth some men, as if the (anniversary) memorial of Christs Resurrection was not instituted, and cannot be observed with∣out willworship or superstition; that the general equity of the Levitical Law (as far as it was not Typical) is still in force concerning the Solemnities of Religion; and that approves An∣niversary as well as weekly Festivals.
SECT. IV. Of the antient contention about the observation of Easter. That the Apostles zeal more about Duties then about Daies, doth not overthrow the observing of particular daies in the service of God: And that those daies ought to be observed by Preaching, Praying, Administring of the Sacrament, and also by Almes∣deeds: So that false administration, (sc. of the Holy Eucha∣rist in one kind) and false Devotions and false Doctrine, and sordid illiberality in not relieving the poor, are all alike Profa∣nations of a Festival.
SECT. V. The practice of the Primitive Christians in observing the Feast of Easter; and that there was no superstition in that practice▪
SECT. VI. That the Lords day, which is observed weekly, is to be obser∣ved in memory of our Saviours Resurrection; and hath a dou∣ble sanctification, one by relation to its duy, which is pub∣lickly to serve God and to give him thanks for our Redempti∣on by Christ, and is the principal; The other by institution as consecrated to this duty, and is the less principal: That the Antisabbatarian Doctrine, which advanceth duties above days, is not only of Christs, but also of Moses his own teaching, and makes most for the true observation of the Sabbath, which yet is more properly called the Lords Day then the Sab∣bath.
SECT. VII. That Sunday hath a better title to holiness and unchangeableness as the Lords day, then as the Sabbath: And that the Lords day, and the Lords Labourers or Ministers are both to continue to the worlds end by vertue of Gods command in general, and of Christs determination and institution in particular.
SECT. VIII. That Sunday, as the Lords day, is most truly a Christian Festival, and ought to be most Religiously observed; and so ought also other Festivals instituted in honour of Christ, as being likewise our Christian Sabbaths.
SECT. IX. The fourth commandment was not given to limit the first; and therefore excludes not other Festivals, shewing our true love of Christ, but rather commands them: The true manner of ob. serving any Christian festival, (particularly Easter) is to account and make it a day of Observations, by observing our selves, and our Saviour: our selves what we have been, what we are, what we desire to be: Our Saviour what he was in his humiliation, what he is in his exaltation, what he will in his retribution.
SECT. X. That the end of this and of all other Christian Festivals, is our spiritual communion with Christ, and therefore they ought to be celebrated more with spiritual, then with carnal joys: That though our carnal joyes are greater in their pro∣portion, yet our spiritual joyes are greater in their foun∣dation.
SECT. XI. A zealous observation of this Christian Festival, proceedeth from the true love of our Redeemer, and thankfulness for our Re∣demption: A set form of Praise fittest to express that thank∣fulness.
CAP. II. That God is to be adored only in Christ.
SECT. I. That no man whiles he is in the state of sin, cares to come near God; and that Adam after his sin, could not have adored God rightly, if Christ had not been revealed to him, as the propitia∣tion for his sins.
SECT. II. That no religion adoreth God rightly, which adoreth him not in Christ; and of the excellencie of the Christian Religion; That no other Religion teacheth such conformable truths to right reason, declareth an expiation for sin, promiseth so great a reward, sheweth so pure a worship, or so innocent a con∣versation.
SECT. III. The reason why God cannot be rightly adored but only by Chri∣stians, is because he cannot be truly known and loved but on∣ly by those who know and love him in Christ; the true way to gain that knowledge, and to shew and keep that love, is universal obedience both to his affirmative and to his nega∣tive precepts, without which there can be no saving knowledge of God: That the Christians do know and worship God in Christ cleerly and substantially; and that the Jews did so know and worship him in types and figures; so that the Jewish and the Chri∣stian religion, differ not in substance, but only in degrees of per∣fection.
SECT. IV. That those Christians who adore God by any other Mediator then by Christ alone, do not rightly adore him; And that those who do rightly adore him, ought not to be discouraged in their Religi∣on, and much less be deterred from it.
Christ glorified in his Ascention.
The Prooeme. That our blessed Saviours Ascention is not so truly ob∣served by our commemoration, as by our imitation; and the manner how to consider the History of his Ascention.
CAP. I. Christ Considered before his Ascention.
SECT. I. Christ considered in his Apparitions before he ascended; as to Mary Magdalen, and to Saint Peter, &c. The wrong use that hath been made, the right use that may be made of those Apparitions.
SECT. II. The Apparition to above five hundered at once, cleared: And Christ considered in his Instructions before he ascended; That these Instructions are more particularly to be observed, as more directly conducing to the Constitution, and the Conservation of his Church; Those Instructions briefly explained, as they are set down, Mat. 28. 19, 20.
SECT. III. That the words which our Saviour Christ spake to his Apostles before he ascended, may be reduced to these three heads; words of instruction, consolation, benediction: That the effect of them all is registred in the Text, not left to unwritten tradition: That the Apostles though thus instructed, comforted and bles∣sed, yet preached not the Gospel till the comming of the Holy Ghost upon them, whereby they had not only ability, but also authority, or mission and commission in a ful degree.
CAP. II. Christ considered, whiles he was Ascending.
SECT. I. That the words used to express Christs Ascension, did manifest his twofold claim or title to heaven; the one by Inheritance as God, the other by merit or purchase as man: And that Christ in his Ascension wrought a twofold Miracle; one in the con∣quest of earth, the other in the conquest of heaven: And what comfort and benefit redounds to us Christians from these titles, and these miracles.
SECT. II. The time of Christs ascention is particularly named in the Text: and the observation of that day is founded upon the practice of the Apostles, which in the exercise of Religion is to be embraced as Precept: And why the Apostles left not many precepts concer∣ning the circumstances of worship to the Christian Church: The place of the Ascention was Bethany in Mount Olivet, and what considerations arise from thence.
SECT. III. The persons before whom our Saviour Christ ascended, were, 1. Angels, 2. Men; yet men only, not Angels, appointed by him as witnesses of his ascension; though not all men: And that the disturbers of these witnesses, (that is, of the orders of Christs Ministers in his Church,) do sin against this article of Christs ascension, which however is it self, and puts all true believers above all disturbances.
CAP. III. Christ considered after he was ascended, as sitting on the hand of God.
SECT. I. What is meant by the right hand of God, and by Christs sitting there.
SECT. II. That Christ as man sitteth on the right hand of God.
SECT. III. That to sit at the right hand of God is proper only to Christ, and therefore invocation of, or adoration to the blessed Virgin is not agreeable with this Article of our Christian Faith; And that the Author of no Religion, but only the Christi∣an, is said to be at the right hand of God; and to admi∣nister his Kingdom, and therefore no Religion to be compa∣red with it, and no power to prevail against it.
Christ communicated in the coming of the Holy Ghost.
CAP. I. Of the Communication of Christ to his Members.
SECT. I. That we being born in sin, our condition is very miserable till Christ be communicated to us; but after that, very comfortable: for the time of sin is a time of warfare, captivity, banishment; The time of Grace, a time of Peace, of Restitution, of Liberty; The admirable liberty of Gods servants, the woful slavery of those who serve themselves.
SECT. II. That Christ is generally communicated to all Christians by Bap∣tisme, wherein the Holy Ghost is given to regenerate and sancti∣fie them, by taking away the imputation or guilt of original sin, and making them the members of Christ; How the Apostles Baptized in the name of Christ: and their infidelity and uncha∣ritableness who deny Baptism to Infants.
SECT. III. That Christ is more peculiarly communicated to some Christians by the Spirit of Adoption, whereby they cry Abba Father; cal∣ling upon God with greater earnestness, confidence and comfort then did the Jews, and yet they also had the Spirit of Adoption, (though not in the same degree) as well as Christians.
CAP. II. Of the coming of the Holy Ghost where Christ is commu∣nicated.
SECT. I. That the Holy Ghost is the Spirit of Christ: that is, the Spirit of the Son as well as of the Father; And that the Greeks were unjustly and uncharitably rejected by some of the Latines as Hereticks, concerning the Procession of the Holy Ghost; Of the Addition of Filioque to the Constantinopolitan Creed, and that the Pope hath no Authority to change any article of faith; The Greek Church agreed with the Latine about this controver∣sie in sense, though not in words: therefore not anathematized by the Western Churches which use the Athanasian Creed. Bel∣larmines heavy doom concerning the Greek Church, fitter for a Souldier then a Divine.
SECT. II. That the coming of the Holy Ghost for the communicating of Christ after an extraordinary manner, is not now to be expected: That preaching and praying with the Spirit come not by in∣fusins: Enthusiasts are the worst separatists; and the greatest blasphemers, guilty of the worst kind of sacriledge and Ido∣latry, in robbing God of his publike worship after such a manner as he hath commanded, and idolizing their own pre∣tended gifts.
SECT. III. Hypocritical Christians, who make prayers for pretences, worse Atheists, then the heathen; Pretenders to the spirit are the greatest enemies to the spirit, and shew the least fruits of the spi∣rit; Therefore must be silenced by the Ministers of Christ, and shunned by his people, who have no excuse if they are misled by themselves, because they are to be known by their works, whereof the weakest and the meanest men are competent Judges.
SECT. IV. Ʋnsetledness in Religion, shews we have not learned it from our heavenly Master, or from Gods Exapostole; The Holy Ghost being given us from the Father by the Son, sheweth there is no salvation to them who believe not the Trinity: The mixture of Praises with Prayers in the Psalms, was the Abba Father of the Old Testament, and proceeded from joy in the Holy Ghost; which is a Joy both unsequestrable, and unspeakable: The Sacri∣fices and Hymns answerable to that joy.
SECT. V. Flly and Filiation are together in Gods best adopted children, whiles they are in this world: The three priviledges of the Saints (of Gods, not of their own making) because of the Spirit of Adoption; First, That of enemies they are made ser∣vants, and of servants they are made sons. Secondly, That be∣ing made sons, they have the Spirit of his Son. Thirdly, That having the Spirit of his Son, they have also the mind and lan∣guage of his Son, crying Abba Father: Having their hearts true to God by inward affection, and their mouths true to their hearts by outward profession.
SECT. VI. The having the Spirit and language of the Son further explain∣ed, by three questions. 1. How Abba father is called the language of the Son, and whether Saint Mark borrowed not that expression from Saint Paul? 2. Who it is that cryes Abba Father, or prayes by the Spirit; whether he that hath most cordial affections, or he that hath most voluble effusi∣ons? 3. Whether the spirit may be in the heart believing, whilst tis not in the mouth crying Abba Father? or whe∣ther the Spirit of adoption once truly had, be not retained to the end?
Christ received in the state of true Christianity.
CAP. I. Of the state of true Christianity.
SECT. I. The happiness of Christians who have their conversation with Christ; That lovers of themselves, or of the world, have not this happiness; For though Christ speaks to all, yet he answers only to good Christians, that is, to Sheep, not to Wolves; to Chri∣stians, not to Heathens; for such he accounteth all Persecutors; teaching the one to their instruction and contentation, the other only to their conviction and condemnation, the reason why so many Christians come not to the state of true Christianity.
SECT. II. Many Christians not so careful of their spiritual, as of their temporal estate or condition. The State of true Christianity is not external in the profession; but internal in the love of Christ, which will make us hate all sin, No malicious man can be in the state of true Christianity: The ground of true Christian charity, generally abused to most unchristian uncha∣ritableness; charity is more safely mistaken, then not maintained.
SECT. III. That the state of true Christianity is best taught by our Saviour Christ, and best learned of him; how far the Jews may be said to have known Christ and Christianity: That Christ teacheth us by his voice in the holy Scriptures, more certain∣ly then by his voice in holy Church; the Scripture is to teach the Church, as the Church is to teach the people.
SECT. IV. That the state of true Christianity is to be learned only in the Church of Christ, for there only doth Christ teach by his word (which the Church is bound to translate, that the People may understand it:) and by his spirit, which teacheth both infallibly and irresistibly: That the state of true Chri∣stianity is not confined to any one particular Church, for that Christ teacheth more or less in all Christian Churches; and yet this is no ground for Sectaries to run from the Church.
SECT. V. That the certainty in true Christianity, or the state thereof, is from the Word and Spirit of Christ; The uncertainty from our selves: and of doubtings in good Christians concerning their state, that some are by way of admiration, others by way of infirmity, but none by way of infidelity.
CAP. II. Of the knowledge of the state of true Christianity.
SECT. I. The knowledge of our being in the state of true Christianity, is from our keeping the words of Christ; And that Antinomi∣ans cannot truly be (and much less know they be,) in the state of true Christianity.
SECT. II. Three practical Principles necessary to be maintained by all those who desire to be good Christians, and to know themselves to be in the state of true Christianity: the first, That Christ hath words to be kept as well as to be believed; The second, that true love of Christ will make us labour to keep his words; The third, That true faith in Christ, was never yet without this love.
CAP. III. Of the Comforts that arise from the knowledge of our be∣ing in the state of true Christianity.
SECT. I. The first comfort arising from the knowledge of our being in the state of true Christianity, is, That we are thereby assured of the love of God.
SECT. II. The second comfort arising from the knowledge of our being in the state of true Christianity, is, that we are thereby assured of communion with God; the cause, the work, and the effects of that communion. The cause of it is God; The work of it is contemplation of God, and consultation with God; The effects of it, that it makes a man live for, to, with, and in God.
SECT. III. The third comfort arising from the knowledge of our being in the state of true Christianity is, that we are thereby assured of the continuance of our communion with God: For his Desertion will be only for tryal, not for punishment, unless we become unfaithful and unfruitful.
Christ reteined in the true Christian Communion.
The Prooem. Christian Communion is to be considered in its Au∣thority, in its Excellency, and in its Sincerity.
CAP. I. Of Christian Communion in its Authority.
SECT. I. Christ requires our Communion by his own authority, as our Head: which hath the most noble and most powerfull influence upon the members. The nature, the reasons, the cause, the proofs of our communion with Christ.
SECT. II. That our communion with Christ is as our participation of Christ; exteral or internal; The one may be the communion of hypo∣crites, the other only of good Christians: The way to be a good Christian in a bad Church.
SECT. III. That our internal communion with Christ is through his Spi∣rit and our faith; which may not be a phansie or fiction, much less a faction, but a faith knowing by evidence, appro∣ving by adherence, applying by affection, and working by practice: That such a faith will make our communion with Christ real and substantial in the thing it self, though in the manner it be only spiritual and mystical.
SECT. IV. Christian communion beginneth with the Church, but endeth with Christ both in the word, and Sacraments, and Prayers; and that the Church is bound in all these to advance, not to hinder our Communion with Christ, either by denying the people the use of the Scriptures, or by teaching them supersti∣tious prayers, as to Saints and Angels, wherein Christ nei∣ther can nor will communicate with men: The ready way to have communion with Christ, is by peace and holiness, and wherein that communion chiefly consisteth.
SECT. V. That the Catholick Church requires our communion by the autho∣rity of Christ, as his body: That the whole Christian Church is this Catholick Church, and that it is known to be so by the word of Christ: and how a particular Church may be sure to keep communion with the Catholick Church▪
SECT. VI. The Catholick Church properly so called, hath in it neither Here∣reticks, Schismaticks nor Hypocrites; but commonly so called comprizeth all those Christians, who outwardly embrace the truth and worship of Christ: That our own particular Church (keeping communion with the Catholick) requires our com∣munion by the authority of the Catholick Church; The autho∣rity and Trust of particular National Churches from Scrip∣ture and Councils: A sober and a pious resolution not to sin against the authority of the Church by willfull Schism, and the reasons of that resolution.
CAP. II. Christian Communion in its excellency.
SECT. I. The excellency of Christian Communion, because of its large ex∣tent, as reaching to all Christians, though of different perswa∣sions, and professions.
SECT. II. The excellency of Christian communion as holding of Christ, and fom him having Immortality, piety, verity, and charity; and of the proper place, company, and author of this communion.
CAP. III. Of Christian Communion in its sincerity.
SECT. I. The sincerity of Christian Communion consists in this, that it gives all to Christ: Those Christians justified that do so in their Festivals; the Sabbatarians questioned for not so doing. The Apostles new method of teaching Christian Divinity by interlin∣ing of prayers and praises, that Christ might be the more glori∣fied, and the Christian Religion the less adulterated.
SECT. 11. The sincerity of Christian communion is the bullwark of its autho∣rity, and first to be regarded by every Christian Church, as being the glory of her prosperity, and comfort of her adversity; such a sincere communion never to be deserted, when once hap∣pily attained.
SECT. III. The sincerity of Christian communion comprehendeth both the purity and the solemnity of Religion; And is the whole du∣ty of the first table: The purity and substance of Religion be∣ing enjoynd in the three first commandments: The solemnity and publick exercise of it with the adjuncts thereto belonging, being enjoyned in the Fourth, the one from the end, the other from the letter of the Law: The Sabbatarian the greatest op∣poser of the fourth Commandment who cryes up the day, but beats down the other adjuncts, and also the very duty of the Sabbath; That duty being to glorifie God in Christ, (by publick worship) for the Redemption of the world, whereas they discountenance Liturgie and Festivals, though both instituted in honour of our Redeemer.
SECT. IV. The sincerity of Christian communion may be broken either causal∣ly by a false Religion; or formally by an unjust separation; Both breaches are abominable: The care which the Primitive Christians used to avoid both by cleaving to the ancient Creeds, and the Gloria Patri, and also by their communicatory letters; The reason of that care was, that both Priest and People la∣boured only to serve Christ, not to serve themselves of him: The Touchstone to try all Churches, is from advancing the glory of Christ, both in their Religion and in their commu∣nion.
title page
The Preface to the Iudicious and unprejudicate Reader.
treatise
The Justification of the Church of Eng∣land according to the true principles of Christian Religion and Communi∣on, consisting of three Chapters.
CAP. I. That the Church of England is Gods Trustee for the Chri∣stian Religion, as to the people of this Nation.
SECT. I. Christ delivered the trust of his Word and Sacraments to his Apo∣stles; they delivered the same to Bishops and Presbyters their Successors; but the Apostles had an illimited, their Succes∣sors have a limited trust. The necessity of the succession of these Trustees to the worlds end; yet is the succession of Do∣ctrine more necessary then the succession of Persons.
SECT. II. The trust and nature of the Catholick Church, best gathered from particular Churches; the first part of their Trust is con∣cerning the Word of God.
SECT. III. The second part of the Trust of Particular Churches, is concern∣ing the people of God; What that Trust is, and how it comes to be derived to them, is shewed from Saint Pauls speech, Acts 20. to the particular Church of Ephesus; and from Saint Pauls Epistles to Timothy and Titus, and from other several Epistles (of his) to particular Churches.
SECT. IV. The third part of the Trust of particular Churches is concerning the worship of God; the written word of God is the Rule where∣by they are to manage that trust; the readiest way to beget a Christian communion among all Churches, and a Christian peace in each particular Church.
SECT. V. The Prince, as the supream governour of the particular Church in his own Dominions, is Gods Trustee concerning the outward exercise of Religion, not to manage or perform, but to propagate and to protect it; The antient Divines acknowledged this Trust, and the antient Princes discharged it; and Princes were bound so to do, because it is their right by the Law of nature, and because without the discharge of this Trust there can neither be the face nor the order of Religion among any People.
SECT. VI. The Limitation both of the Princes and of the Priests Trust in matters of Religion; that neither may deviate from the Law of God; and that the authority of the Churches laws is most en∣feebled by them who make least esteem of the Law of God, casting the aspersions of Obscurity and Ʋncertainty upon the Holy Scriptures.
SECT. VII. The trust of each particular Church is sufficient for the peo∣ples salvation, if she take heed to her self, and to the Do∣ctrine God hath given her in his written word, and in the anti∣ent Creeds of the Catholick Church.
SECT. VIII. The Trust of particular Churches is immediately from God himself both in regard of the Magistrate, and of the Mi∣nister: That Trust much stood upon in the Primitive times, and ought to be so still, because it is founded on the holy Scriptures; And that this Doctrine concerning the Trust of particular Churches, doth not canton or disjoynt the Catho∣lick Church.
SECT. IX. What Trust is given to other particular Churches in the Holy Scriptures, is also given to our particular Church of England, from God the Father, Son and Holy-Ghost; That our Church is accordingly bound to magnifie her Trust, and therefore we bound not to vilifie it; And that it is both Rational and Re∣ligious to maintain the Trust and Authority of our own particu∣lar Church.
CAP. II. That the Church of England hath most carefully dis∣charged her Trust concerning Religion, as a most Chri∣stian or most Catholick Church.
SECT. I. Gods intent in trusting his Church with Religion, was her honour and happiness, which should cause our thankfulness to God, and our reverend esteem of his Church.
SECT. II. The Churches Trust concerning Religion, is to see there be right Preaching, Praying, and Administring the holy Sacraments: That preaching belongs rather to the knowledge then to the worship of God, and ought not to thrust out Praying, which is the chiefest act of Gods worship, and most regarded by him, espe∣cially when many pray in one communion.
SECT. III. Preaching is twofold, either by Translating and Reading, or by Expounding the Holy Scriptures: The great excellency and necessity of both; and that our Church is entrusted with both, and cannot justly be charged as defective in either.
SECT. IV. Praying a greater part of the Churches Trust, then preaching. The Church hath God the Fathers Precedent, and Precept for making set forms of prayer; and shall answer for all the blemishes that may be in publick prayers for want of a set form.
SECT. V. The Church hath God the Sons precedent and precept for making set forms of prayer; and is accordingly obliged both to make and to use them.
SECT. VI. The Church hath God the Holy-Ghosts Precedent and Preept for making and using set forms of Prayer.
SECT. VII. The Church hath Gods promise for his blessing upon set forms of prayer.
SECT. VIII. The Church is obliged to make set forms of prayer, according to the pattern of the Lords most holy prayer, that there be no peccan∣cy neither concerning the object, nor the matter, nor the manner of publick prayer; that our Church hath exactly followed that pattern in Hers, and that other Churches ought to follow the same in their Liturgies: A short historical narration concerning our Common prayer Book, and the Anti-prayer Book set up against it.
SECT. IX. Reformation not to be pretended against Religion: The abolish∣ing of Liturgy no part of a true Reformation: And that God hath not given any Church power to abolish Liturgy, and that no Church ought to assume that Power, because Liturgy di∣rectly tends to the keeping of the third and of the fourth Com∣mandments.
SECT. X. Certainty is more to be regarded in the publick exercise of Religi∣on, then Variety: Hence the Creed, the Lords Prayer, and the Decalogue righteously taken into our Liturgie, but unrighteous∣ly omitted by Innovators, who vainly obtrude Variety to mens consciences instead of Certainty.
SECT. XI. That Prayer as a Duty, is above Prayer as a Gift. The Gift of Prayer examined. That it is not a Gift of Sanctifying Grace. That the Spirit of Prayer is often without the Gift of Prayer; and yet the Gift of Prayer is not perfect without the Spirit of it. Those Christians who have obtained the Gift of Prayer most com∣pleatly, (that is, jointly with the Spirit of it) are not thereby qualified to be the mouths of the Congregation. Those Mini∣sters who have not attained that Gift, are not for that reason to be despised, as not sufficiently qualified for the Ministry. And those Ministers who have attained it, may not for the exerci∣sing thereof be allowed to reject set forms of Prayer in their Con∣gregations; because set forms in publick are more for the Mi∣nisters and the peoples good, more for Gods glory, and more agree∣able with Gods command.
SECT. XII. Set forms and conceived prayers compared together; That set forms do better remedy all inconvniences, and more establish the conscience: are not guilty of wil-worship, nor of quench∣ing the spirit; nor of superstitious fromalities; and that it is less dangerous if not more Christian, to discountenance the gift, then the spirit of prayer.
SECT. XIII. That forms of publick Prayer are not to be disliked, because they cannot, or at least do not, particularly provide either Deprecati∣ons against private mens occasional miseries, or Thanksgivings for their occasional mercies: yet our Church not defective in Oc∣casionals, though chiefly furnished with Eternals: The danger of contemning religious forms of Prayer, and gadding after con∣ceived Prayers.
SECT. XIV. The third and last part of the Churches trust concerning Religion is touching the holy Sacraments, wherein our Church is not faulty either in the number, or in the administration of them, as exactly following our Saviours institution; nor in the man∣ner of administring, as following it with reverence.
CAP. III. That the Communion of the Church of England, is con∣scionably embraced and retained, by All the people of this Nation, and not rejected, much less renounced by any of them, but against the Rules of Conscience.
SECT. I. Every particular man ought to labour to be of such a Communi∣on, as he is sure is truly Christian, both in Doctrine, and in De∣votion. The Rule whereby to choose such a Christian Communi∣on, the Proofs whereby to maintain it.
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SECT. II. That the Communion of the Church of England is truly Christi∣an, in Doctrine free from Heresie, and from the necessary cause thereof, a false ground or foundation of Faith; that is, Belie∣ving upon the Authority of man instead of God.
SECT. III. That the communion of the Church of England is truly Christian in devotion, free from impiety, either by corrupt Invocation, or Adoration.
SECT. IV. That the Communion of the Church of England obligeth those in conscience, who are members of that Church, to retain it; and not to reject it, much less to renounce it: by no less then five Commandments of the Decalogue.