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book_n	canonical_a	church_n	receive_v	6,086	5	6.1495	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86946	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.	1658 (1658)	Wing H3862; Thomason E933_1; ESTC R202501	607,353	766

〈◊〉 〈◊〉 〈◊〉 lib. 4. de orth fide cap. 18. They are holy and religious books but yet are not reckoned among the Canonical Scriptures because they were not deposited in the Ark So the Books of the New Testament were known to come from God in that they were deposited in the Ark that is to say in his Church And hence it was that the Epistle of Saint James and some others though they were not at first generally received in all Churches yet were they no longer questioned after once it was made appear by the Testimony of those Churches where the Authentick Copies of them had been deposited that they had been indicted by some Apostle or approved by some Apostolical man till then they were questioned in regard of their Authors if not in regard of their Authority but after that they were questioned in regard of neither so great a confidence did God repose in particular Churches that it is evident he entrusted them with his own Word to keep it to witness it and to explain it as the Church of the Jews with the Old Testament which Church though it were Catholick or universal in its Doctrine yet was it meerly particular or national in its extent for he shewed his word to Jacob his statutes and ordinances unto Israel he had not dealt so with any Nation neither had the Heathen knowledge of his Laws Psalm 147. ver 19 20. And several Churches of the Christians with several parts of the New Testament as the Church of Rome with that Epistle sent to the Romans and the Church of Corinth with those two Epistles sent to the Corinthians and so of the rest And as for the seven Catholick or general Epistles commonly so called they had the title of Catholick or general Epistles not because they were sent to no particular Churches but because they were sent to many as Saint Peters to the strangers scattered throughout Pontus Galatia Cappodocia Asia and Bythinia which being not directed particularly to one of these was therefore called a general Epistle as belonging to them all not because it was sent at large to all of them for so perchance it might have been received by none but because it was to be communicated to all unless that we had rather say that these Epistles were called Catholick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were sent of purpose to confute some new risen Hereticks or Schismaticks particularly the Solifidean Heresie and the itch of separation either from ambition or covetousness or perversness as may appear by the arguments of the said Epistles however those also were at first deposited with some particular Churches and hence it was that some of them were sooner generally received then others even those which had been at first deposited with the more eminent Churches Thus we see the trust of particular Churches and in them the trust of the Catholick Church concerning the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eis credita sunt eloquia Dei They were entrusted with the Oracles of God Rom. 3. 2. that is they were entrusted to keep them and to witness them but Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am entrusted with a dispensation sc of the same Oracles speaks more that they were also entrusted to explain them and we cannot deny the continuance of this trust unto the Worlds end unless we will affirm that God hath laid aside the care both of us and of his Church neither regarding the salvation of our souls nor the authority and continuance of his own Church and so by consequent exterminate out of our Creed as well as out of the world the Catholick Church and the communion of Saints and by consequent deprive our selves of the forgiveness of sins the Resurrection of the Body and the life everlasting SECT III. The second part of the Trust of Particular Churches is concerning 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 GOD is very angry with a man when he Trusts his soul in his own hands for then he leaves him exposed to the Temptations of his own concupiscence to the errours of his own ignorance to the slips and stumblings of his own infirmity to the precipices and downfalls of his own presumption and to the bondage and thraldom of his own corruption Therefore we justly extoll the power and goodness of God in our preservation no less then in our Creation and himself thinks it no less honourable to keep a soul then to make it and therefore Saint Paul calleth him God our Saviour thrice in one Epistle By the Commandment of God our Saviour 1 Tim. 1. 1. This is good and acceptable in the sight of God our Saviour 1 Tim. 2. 3. We trust in the living God who is the Saviour of all men specially of those that believe 1 Tim. 4. 10. Which if it had been observed by the transcribers of some private Manuscripts one would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the Father and our Saviour Jesus Christ Another would not have read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God our Father and Jesus Christ for this variety of reading proceeded questionless from that opinion which some held That the name of Saviour belonged only to the person of Christ because it is palpable that in the Authentick Copy of the Greek Church as it is in Saint Chrysostome and of the Latine Church as it is in the Edition of Sixtus Quintus the words are read as Beza records them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God our Saviour and the Lord Jesus Christ where God the Father is plainly called our Saviour because he is the chief and principal cause of our salvation For it is the Fathers mercy that saveth us though the Sons merit and we could not have received should not have embraced the merit of the Son had it not been for the mercy of the Father Therefore the same Apostle as delighted with this expression saith again according to the commandmnnt of God our Saviour Tit. 1. 3. being willing to ascribe to the Father no less then to the Son the Honour and glory of our salvation Behold all souls are mine saith God himself Ezek. 18. 4. and Rabbi David gives us this gloss upon the words All souls belong to me and I have given them bodies of flesh to guide and lead after me and I do delight in their life not in their death for they are mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umiccebodi nigzaru and they were taken from mine own Glory q. d. They are mine and I care not to lose them They were parts of mine own glory and I am willing to glorifie them they were at first springs and branches of mine own Tree even the Tree of life and I am desirous to engraft them in that Tree

which hath made her free hath made me a bondman for I am not free to go from the Church whiles she is free by coming to and abiding in the Truth I must be contented to lose my Liberty that I may keep my Piety wherein though I have a seeming loss yet I have a real gain even the gain of godliness which is great gain in this world by sanctifying the soul but greater in the next by saving it And this is according to our blessed Saviours Prayer Sanctifie them through thy Truth thy word is Truth John 17. 17. The same is the Holy Religion to sanctifie us which is the True Religion to save us The sanctification it hath from Gods Truth the Truth it hath from Gods Word and consequently a Religion that is not built upon Gods Word can neither have Sanctification nor Truth This is the only certain and infallible foundation of the Catholick Faith according to that of Saint Paul Ye are of the houshold of God and are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone Eph. 2. 19 20. Vpon the foundation of the Apostles and Prophets that is upon the Old and New Testament Supra novum vetus Testamentum as saith Saint Ambrose And Epiphanius doth in effect give the same gloss in saying That our blessed Saviour is called the chief corner-stone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he did bind as it were in one knot both the People and the Truths of the Old and New Testament so that we must have the holy Scriptures for our foundation or we cannot have our Saviour Christ for the chief corner-stone of our building The same Epiphanius tels us that our blessed Saviour was therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magni consilii Angelus for so the Seventy have rendred that Text Isa 9. 6. The Angel of the great Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. in H●r Arian because he declared the will of his Father unto men And sure we must go to the Holy Scriptures if we desire to find that declaration Nay indeed Aquinas also w●tnesseth the same in saying that t is most proper for Divinity to argue from authority and not from reason because she hath all her principles from Revelation Argumentari ex authoritate est maximè proprium hujus Doctrine eo quod principia hujus Doctrinae per revelationem habentur in 1. par qu. 1. ar 8. ad 2. And least we should doubt where to look for that Revelation and consequently for that authority from which we ought to argue he tels us presently after we must look for it from the Apostles and Prophets in the Canonical Scriptures and from no body else Innititur fides nostra revelationi Apostolis Prophetis factae qui Canonicos libros scripserunt non autem revelationi siqua fuit aliis doctoribus facta Our faith relyeth upon the revelation that was made to the Apostles and Prophets who writ the Canonical Scriptures and not upon any Revelation made before or since to any other Doctor whatsoever And he proves his assertion from Saint Augustine in an Epistle to Saint Hierom wherein he saith thus Solis enim scripturarum libris qui Canonici appellantur didici hunc honorem deferre ut nullum auctorem eorum in scribendo errasse aliquid firmissime credam Alios autem ita lego ut quantalibet sanctitate doctrinaque praepolleant non ideo verum putem quod ipsi ita senserunt vel scripserunt I have learned to give this honour only to the Canonical Books of the Holy Scriptures that I firmly believe the Authors of those books to have erred in nothing But as for other Authours though of never so great learning and piety yet I do not think the Doctrine true because they have writ it I will add but one more Testimony and that shall be from Gratian himself the Father of the Canonists who in the second part of the Decree cause 8. quest 1. cap ult citeth these words out of reverend Bede Quibus in sacris literis una est credendi pariter Vivendi regula praescripta To whom in the Holy Scripture there is prescribed one rule both of believing and of living Quibus to whom he means to Clergy-men and to Lay-men though the gloss is pleased to add Laicis tamen sufficit Pictura pro Doctrina Pictures may suffice for Lay-mens Books T is to no purpose to cite moreover the authority of Councils for sure School-men Fathers and Canonists are enough to out-weigh a few later Jesuites who would sain have us go to man rather then to God for the foundation of our Faith In controversiis Religionis ultimum judicium est summi Pontificis saith Bellarmine lib. 4. de Pontif. cap. 1. § Sed nec In controversies of Religion the last Judgement belongs to the Pope And again Solum Petrum Christus vocavit Petram fundamentum non Petrum cum Concilio ex quo apparet totam firmitatem Conciliorum esse à Pontifice non partim à Pontifice partim à Concilio ib. c 3. § Contra. Our blessed Saviour called Peter alone a Rock and a foundation not Peter with a Council From whence it is evident that the whole validity of Councils and by con●equent of the Catholick Church is wholly from the Pope not partly from the Pope and partly from a Council If the Council of Constance and of Basil had been of this belief the contrary would never have been defined for a Catholick verity Veritas de potestate Concilii generalis universalem Ecclesiam repraesentantis supra Papam quemlibet alterum declarata per Constantiense hoc Basiliense generalia Concilia est veritas fidei Catholicae Consil Basil sess 33. This truth declared by the general Councils of Constance and Basil of the power of a general Council representing the universal Church above the Pope or any other is a truth belonging to the Catholick Faith To which they add this for a second That the Pope cannot dissolve or remove a General Council without their own consents and after that bring in this for a third verity of the Catholick faith Veritatibus duabus praedictis pertinaciter repu●nans est censendus Haereticus He that pertinaciously opposeth the two former verities is to be accounted an Heretick Which their three Catholick verities are again repeated in the thirty eighth Session and in the fortieth Session Pope Foelix upon his knees takes a solemn Oath to maintain the decrees of these two as well as of the other general Councils and after he hath so done subscribes the same Oath with his own hand offereth it upon the Holy Altar and promiseth to take it again in the first publick Consistory that he should hold sc at Rome with the Cardinals Hanc autem professionem mea manu subscripsi tibi omnipoten●i Deo cui in die tremendi judicii redditurus sum de hoc aliis meis operibus rationem pura