Page images
PDF
EPUB

perfonally their apoftolical Functions, fitted them alfo for the ordination of others, and the committing of a standing power to a fucceffive Miniftery unto the end of the World; who are thereby obliged to take heed unto their Acts 20. 28. felves, and to all the flock, over which the Holy Ghoft hath made them overfeers, to feed the Church of God.

[ocr errors]

By thefe and the like means doth the Spirit of God fanctifie the Sons of Men, and by virtue of this Sanctification, proceeding immediately from his office, he is properly called the holy Spirit. And thus I have fufficiently defcribed the object of our Faith contained in this Article, What is the Holy Ghoft in whom we believe, both in relation to his Nature, as he is the Spirit of God, and in reference to his office, as he is the holy Spirit.

[blocks in formation]

voured the fame which Fauftus Rhegienfis did, of whom Gennadius relates thus much; Fauftus ex Abbate Lirinenfis Monafterii apud regnum Galliæ Epifcopus factus, vir in divinis Scripturis fatis intentus, ex traditione Symboli occafione acceptá, compofuit librum de Spiritu S. in quo oftendit eum juxta fidem Patrum, & confubftantialem & coæternalem effe Patri & Filio, ac plenitudinem Trinitatis obtinentem.

The neceffity of the belief of this Article appeareth, first, from the nature and condition of the Creed, whereof it is an effential part, as without which it could not be looked upon as a Creed. For being the Creed is a profeffion of that Faith into which we are baptized; being the first rule of Faith was derived from the facred form of Baptifin; being we are baptized in the name of the Father, and of the Son, and of the Holy Ghoft, we are obliged to profess Faith in them three; that as they are diftinguished in the inftitution, fo, they may be diftinguished in our profeffion. And therefore the briefest comprehenfions of Faith have always included the Holy Ghost, I have for and fome † concluded with it.

merly fhewn at large how the Creed did

effential part of

first arife from the Baptifmal Inftitution, p. 34, 35. And therefore as the name of the Holy Ghost is an that Form, fo must the belief in him be as effential in the Creed, which was at first nothing else but an explication of that Form. The firft enlargement and explication we find in Juftin Martyr thus expreffed: En ovoμal 18 Пαleg's of ὅλων καὶ δεασότε Θε8, καὶ ἐπ' ὀνόμα] ἢ τὸ σωτήρ ἡμῶν Ἰησδ Χριςό τα σαυρωθέντα ἐπὶ Ποντία Πιλάτε, καὶ ἐπ' ὀνόμα]Θ Πνεύμα του ο διά τ προβηλών προεκήρυξε τὰ κ τ Ιητῶν πάντα, ο Φωτιζόμθρο λάει. Apol. 2. And the Rule of Faith deli vered Soon after by Irenaeus, is very confonant unto it : Εἰς ἕνα Θεὸν Πατέρα παντοκράτορας πεποιηκότα τ ἐρανὸν καὶ ἢ γώ, καὶ τὰς θαλάσσας καὶ πάντα τὰ ἐν αὐτοῖς· καὶ εἰς ἕνα Χρισὸν Ἰησῶν ὲ τὸν τὰ Θεό, τ (αρκωθέντα ὑπὲρ ἡμετέρας σωτηρίας, καὶ εἰς Πνεῦμα ἄξιον τὸ διὰ τα προφητῶν κεκηρυκὸς τὰς οἰκονομίας καὶ τὰς ἐλούσεις. Adv. Hær. 1, 1. c. 2. As that delivered Soon after him by Tertullian, Unum quidem Deum credimus, fub hac tamen difpenfatione (quam oixovouía dicimus) ut unici Dei fit & Filius Sermo ipfius, qui ex ipfo procefferit, per quem omnia facta funt, & fine quo factum eft nihil. Hunc miffum à Patre, in virginem & ex ea natum Hominem & Deum, filium hominis & filium Dei, & cognominatum Jefum Chriftum; Hunc paffum, hunc mortuum, & fepultum fecundùm Scripturas, refufcitatum à Patre, & in cœlos refumptum, federe ad dextram Patris, venturum judicare vivos & mortuos. Qui exinde miferit fecundùm promiffionem fuam à Patre Spiritum S. Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem & Filium & Spiritum S. Adv. Prax. c. 2. Indeed there is an Objection made against this Truth by the Socinians, who would have us believe that in the firft Creeds or Rules of Faith the Holy Ghost was not included. Thus Schlictingius writing against Meifner; Porrò obfervatum eft à quibufdam tertiam hanc Symboli iftius partem quæ à Sp. S. incipit, ab initio defuiffe, feu in Symbolo non fuiffe additam; idque non immeritò, cùm non perfonas ullas in quas credendum fit, (quas folas, ut apparet, auctoribus Symboli commemorare propofitum fuit) fed res tantùm credendas complectatur, quæ implicitè fide in Deum & in Jefum Chriftum omnes continentur. Hoc fi ita eft fane, defuit tertia Perfona, quæ Deum illum unum nobis declararet. Tertullianus fane Author antiquiffimus & temporibus Apoftolorum proximus, hanc tertiam Symboli iftius partem non tantùm ita non appofuit, ut omitteret; fed ita ut excluderet. Lib. de Virginibus velandis. But as he argues very warily with his Hoc fi ita eft, fo he disputes most fallaciously: For firft he makes Tertullian the most ancient and next to the Apostles, and fo would bring an Example of the firft Creed from him; whereas Juftin Martyr and Irenæus were both before him, and they both mention exprefly the Holy Ghost in their Rules of Faith. Secondly, He makes Tertullian exclude the Holy Ghoft from the Rule of Faith, which he clearly expreffeth in the Place fore-cited: And therefore that Place by him mentioned, cannot be an Exclufion, but an Omiffion only; and the cause of that Omiffion in that Place is evident, that he might bring in his Opinion of the Paracletus with the better Advantage. Thus when Eufebius Cæfarienfis gave in a Copy of the Creed (by which he was catechized, baptized, and confecrated) to the Council of Nice, it runs thus, so is eva Otov Пaling, &c. ỳ eis “va Kúecor 'Inco Xessor, &c. wisqu ess in Пvotμa ayiov, and there concludes. In conformity whereunto the Nicene Council, altering fome things, and adding others against the Arians, concludeth in the fame manner, eiç to äscov Пvoûμa. And the Arian Bishops in the Synod in Antioch not long after: Πιςεύορθμ καὶ εἰς τὸ ἅγιον Πνεῦμα, εἶ ἢ δεν προθάνει, πις δύομαι και δεί (αρκός ανατάσεως, καὶ Cans aiwvie. From whence it appeareth that the Profeffion of Faith in the Father, Son, and Holy Ghoft, was counted efJential to the Creed; the rest which followeth was looked upon as a wogan. Quid nunc de Spiritu Santo dicimus quem credere confequente Symboli parte in Trinitate præcipimur? Al. Avit. Serm. de Symb.

Secondly, It is neceffary to believe in the Holy Ghost, not only for the acknowledgment of the eminency of his Perfon, but also for a defire of

Uu 2

the

Rom. 8. 9.

What the A

the excellency of his graces, and the abundance of his gifts. poftle wifhed to the Corinthians, ought to be the earnest petition of every 2 Cor. 13. 14. Chriftian, That the grace of our Lord Jefus Chrift, and the love of God, and communion of the Holy Ghoft be with us all. For if any man have not the Spirit of Chrift, he is none of his; if he have not that which maketh the union, he cannot be united to him; if he acknowledgeth him not to be his Lord, he cannot be his Servant; and no man can fay that Jefus is the Lord, 1 Cor. 12. 3. but by the Holy Ghoft. That which is born of the spirit is spirit, fuch is their felicity, which have it: That which is born of the flesh is flesh; fuch is their infelicity which want it. What then is to be defired in comparison of the supply of the spirit of Jefus Chrift; efpecially confidering the encouragement we receive from Chrift, who faid, If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give the holy Spirit to them that ask him?

i The 4.3. 2 Theff. 2. 13. 1 Pet. 1. 2.

Thirdly, It is neceffary to profefs Faith in the Holy Ghoft, that the will of God may be effectual in us, even our fanctification. For if God hath from the beginning chofen us to falvation through fanctification of the Spirit; if we be elected according to the fore-knowledge of the Father through fanctification of the spirit unto obedience; if the office of the Spirit doth confift in this, and he be therefore called holy, because he is to fanctifie us, Heb. 12. 14. how fhould we follow peace with all men, and holiness, without which no 2 Cor. 12. 1. man shall fee the Lord? How fhould we endeavour to cleanse our felves from all filthiness of the flesh and spirit, perfecting holiness in the fear of 1 Cor.3.16,17. God? The temple of God is holy, which temple we are, if the spirit of God dwelleth in us; for the inhabitation of God is a confecration, and that place must be a temple where his honour dwelleth. Now if we know that 1 Cor. 3. 16. our body is the temple of the Holy Ghoft within us which we have of God; 1 Cor.6.19,20. if we know that we are not our own, for that we are bought with a price; we must also know that we ought therefore to glorifie God in our body, and in our fpirit, which are God's: Thus it is neceffary to believe in the fpirit of 1 Thess. 3.13. Sanctification, that our hearts may be established unblameable in holiness before God, even our Father, at the coming of our Lord Jefus Chrift with all his Saints.

Rom. 14. 17.

Fourthly, It is neceffary to believe in the Holy Ghost, that in all our weakneffes we may be strengthened, in all our infirmities we may be fupported, in all our difcouragements we may be comforted, in the midst of miferies we may be filled with peace and inward joy. For the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy Ghost. We read of the Difciples at firft, that they were filled with joy and with the Holy Ghost; and those which afterwards became followers of them and of the Lord, received the word in much affliction, but with joy of the Holy Ghoft. These are the rivers of living water flowing out of his belly that believeth; this is the oil of gladness wherewith the Son of God was anointed above his fellows, but yet with the fame oil his fellows are anointed alfo: 1 Joh. 2. 20, For we have an unction from the holy one, and the anointing which we receive of him abideth in us.

Acts 13. 52. 1 Theff. 1. 6. Joh. 7. 38.

Pfal. 45.7.

Heb. 1. 9.

27.

Luke 4. 18.

Laftly, The belief of the Holy Ghoft is neceffary for the continuation of a fubmiffive Ministry, and a Christian fubmiffion to the acts of their function, unto the end of the World. For as God the Father fent the Son, and the Spirit of the Lord was upon him, because he had anointed him to preach the Gofpel; fo the Son fent the Apostles, faying, As my Father hath fent me, Joh. 20. 21, even fo fend I you; and when he had faid this he breathed on them, and faith unto them, Receive the Holy Ghoft: And as the Son fent the Apostles, fo did they fend others by virtue of the fame Spirit, as St. Paul fent Timothy 1 Tim. 5. 21. and Titus, and gave them power to fend others, faying to Timothy, Lay hands Suddenly

22.

fuddenly on no man, and to Titus, For this caufe left I thee in Crete, that Tit. 1. 5. thou fhouldeft fet in order the things that are wanting, and ordain elders in every city, as I had appointed thee. Thus by virtue of an apostolical Ordination there is for ever to be continued a minifterial Succeffion. Those which are thus feparated by Ordination to the work of the Lord, are to feed the flock of God which is among them, taking the oversight thereof; and Pet. 5. 2. those which are committed to their care, are to remember and obey them that Heb. 13.7,17. have the rule over them, and fubmit themselves, for that they watch for their fouls as they that must give account.

Having thus at large afferted the verity contained in this Article, and declared the neceffity of believing it, we may easily give a brief Expofition, by which every Christian may know what he ought to profefs, and how he is to be understood. when he faith, I believe in the Holy Ghoft. For thereby he is conceived to declare thus much, I freely and refolvedly affent unto this as unto a certain and infallible Truth, that befide all other whatsoever, to whom the name of Spirit is or may be given, there is one particular and peculiar Spirit, who is truly and properly a Perfon, of a true, real and perfonal Subfiftence, not a created, but uncreated Perfon, and fo the true and one eternal God; that though he be that God, yet is he not the Father nor the Son, but the Spirit of the Father and the Son, the third Perfon in the bleffed Trinity, proceeding from the Father and the Son: I believe this infinite and eternal Spirit to be not only of perfect and indefectible holiness in himself, but also to be the immediate caufe of all holinefs in us, revealing the pure and undefiled will of God, infpiring the bleffed Apostles, and enabling them to lay the foundation, and by a perpetual fucceffion to continue the edification of the Church, illuminating the understandings of particular Perfons, rectifying their wills and affections, renovating their natures, uniting their perfons unto Christ, affuring them of the adoption of Sons, leading them in their actions, directing them in their devotions, by all ways and means purifying and fanctifying their Souls and bodies, to a full and eternal acceptation in the fight of God. This is the eternal Spirit of God; in this manner is that Spirit holy; and thus I believe in the Holy Ghost.

1

ARTICLE

Although generally the Article of the Holy Church

[blocks in formation]

The holy Catholick Church, the Communion of Saints.

N this ninth Article we meet with fome variety of pofition, and with much addition; for whereas it is here the ninth, in fome Creeds we find it the * laft; and whereas it confifteth of two diftinct parts, the latter is wholly added, and the former partly augmented; the most ancient profeffing no more than to believe † the did immedi- Holy Church: And the Greeks having added by way of explication or deately follow the Article of termination, the word Catholick, it was at laft received into the Latin Creed. the Holy Ghoft,

as Tertullian well obferveth, Cùm fub tribus & teftatio fidei & fponfio falutis pignorentur, neceffariò adjicitur Ecclefiæ mentio, quoniam ubi tres, id eft, Pater & Filius & Spiritus Sanctus, ibi Ecclefia quæ trium corpus eft. De Baptif. c. 6. And S. Aug. in Enchir. c. 56. Spiritus S. fi creatura non Creator effet, profectò creatura rationalis effet. Ipfe enim effet fumma creatura; & ideo in Regula fidei non poneretur ante Ecclefiam, quia & ipfe ad Ecclefiam pertineret. And the Author of this first Book de Symb. ad Catech. Sequitur poft S. Trinitatis ad commendationem S. Ecclefia, and S. Hieron. cited in the next Note. Yet notwithstanding this Order was not always obferved, but fometimes this Article was referved to the end of the Creed. As first appeareth in that remarkable place of S. Cyprian; Quòd fi aliquis illud opponit ut dicat eandem Novatianum legem tenere quam Catholica Ecclefia teneat, eodem Symbolo quo & nos baptizare, eundem noffe Deum Patrem, eundem Filium Chriftum, eundem Spiritum S. ac propter hoc ufurpare eum poteftatem baptizandi poffe, quòd videatur in interrogatione baptifmi à nobis non difcrepare; fciat quifquis & hoc opponendum putat, primum non effe unam nobis & Schifmaticis Symboli legem, neque eandem interrogationem. Nam cùm dicunt, Credis remiffionem peccatorum & vitam aternam per fanétam Ecclefiam? mentiuntur in interrogatione, cùm non habent Ecclefiam. Tunc deinde voce fuâ ipfi confitentur remiffionem peccatorum non dari nifi per Sanctam Ecclefiam. Ep. ad Magn. Thus Arius and Euzoius, in the words hereafter cited, place the Church in the conclufion of their Creed. And the Author of the fecond Book de Symb. ad Catech. placeth the Remiffion of Sin's after the Holy Ghoft; Noli injuriam facere ei qui te fecit, ut confequaris ab illo quod in ifto S. Symbolo fequitur, Remiffionem omnium peccatorum: And after he hath spoken of the Refurrection and Life everlasting, proceedeth thus to Speak of the Church; Sancta Ecclefia, in qua omnis Sacramenti terminatur authoritas, c. And the Author of the third, Ideo Sacramenti hujus conclufio per Eccl. terminatur quia ipfa eft mater fœcunda. And the Author of the fourth, Per Sanctam Ecclefiam. Propterea hujus concluflo Sacramenti per S. Ecclefiam terminatur, quoniam fi quis abfq; ea inventus fuerit, alienus erit à numero filiorum; nec habebit Deum Patrem qui Ecclefiam noluerit habere matrem. Thus therefore they difpofed the last part of the Creed, Credo in Spiritum S. peccatorum remiffionem, carnis refurrectionem & vitam æternam per S. Ecclefiam. And the Defign of this Tranfpofition was to fignifie that Remiffion of Sins and Refurrection to eternal Life, are to be obtained in and by the Church: As the Creed in the first Homily under the Name of S. Chryfoftome, Credo in Sp. S. Ifte Spiritus perducit ad S. Ecclefiam, ipfa eft qua dimittit peccata, promittit carnis refurectionem, promittit vitam æternam. t Tertull. Quæ eft mater noftra, in quam repromifimus Sanctam Ecclefiam. Adv. Marcion. 1. 5. c. 4. So Ruffinus, Sanctam Ecclefiam. For Catholicam is added by Pamelius. So S. Hieron. contra Lucif. Præterea cùm folenne fit in lavacro poft Trinitatis Confeffionem interrogare, Credis Sanctam Ecclefiam ? Credis remiffionem peccatorum? Quam Ecclefiam credidiffe cum dices? Arianorum? fed non habent: noftram ? fed extra hanc baptizatus non potuit eam credere quam nefcivit; and S. Aug. De Fide Symb. Credimus & Sanctam Ecclefiam, with this declaration, utique Catholicam. So Maximus Taurin. Chryfol. and Venantius Fortunatus. The Author of the firft Book de Symb. ad Catech. Sequitur poft Sanctæ Trinitatis commendationem S. Ecclefia. The Author of the other three who placeth this Article laft of all, Sancta Ecclefia, in qua omnis hujus facramenti terminatur authoritas, 1. 2. and 4. exprefly Per Sanctam Ecclefiam, as the words of the Creed, with the Explication before-mentioned. As also the interrogation of the Novatians ending with per Sanctam Ecclefiam, cited before out of S. Cyprian. Se likewife of those two Homilies on the Creed which are falfely attributed to S. Chryfoft. the first hath Sanctam Ecclefiam after the Belief in the Holy Ghoft, the fecond concludeth the Creed with per Sanctam Ecclefiam. In carnis refurrectione fides, in vita æterna fpes, in Sancta Ecclefia charitas. Thus the ancient Saxon Creed fet forth by Freherus, Tha halgan gelathinge, i. e. the Holy Church; the Greek Creed in Saxon Letters in Sir Robert Cotton's Library, and the old Latin Creed in the Oxford Library. Deus qui in cœlis habitat, & condidit ex nihilo ea quæ funt, & multiplicavit propter Sanctam Ecclefiam fuam, irafcitur tibi. Herm. l. 1. Vifione 1. Virtute fuâ potenti condidit Sanctam Ecclefiam fuam, ib. Rogabam Dominum ut Revelationes ejus quas mihi oftendit per Sanctam Ecclefiam fuam confirmaret. Vif. 4. But though it were not in the Roman or Occidental Creeds, yet it was anciently in the Oriental, particularly in that of Hierufalem, and that of Alexandria. In the Creed at Jerufalem it was certainly very ancient; for it is expounded by S. Cyril, Archbishop of that place, eis uíav aviar KaDorinli 'Exxλnciar. And in the Alexandrian it was as ancient; for Alexander, Archbishop of that place, inferts it in his Confeffion, in his Epifle ad Alexandrum, uía óvu naborixli Arosonix cnanciar, Theodoret. Hift. 1. 2. C. 4. And Arius and Euzoius, in their Confeffion of Faith given in to Conftantine, thus conclude, ỳ eis Kaborixli 'Exxλnciar 75 Oε8, FXT WEÝTWY EWG WERKTWY. Socrates, Hift. Eccl. 1.1. c. 26. The fame is also expreffed in both the Creeds, the leffer and the greater, delivered by Epiphanius in Ancorato; the Words are repeated in the next Obfervation.

To begin then with the first part of the Article, I fhall endeavour fo to expound it as to fhew what is the meaning of the Church, which Chrt hath propounded to us, how that Church is holy, as the Apostle hath affured us; how that holy Church is catholick, as the Fathers hath taught us. For when I

fay

fay, I believe in the Holy Catholick Church, I mean that * there is a Church * Credo fancwhich is holy, and which is catholick; and I understand that Church alone tam Ecclefiwhich is both catholick and holy: And being this Holinefs and Catholicifim there is an hoare but affections of this Church which I believe, I must first declare what is ly Church; or the nature and notion of the Church; how I am affured of the Existence of that Credo in Church; and then how it is the fubject of thofe two affections.

am, I believe

fanctam Ec

clefiam, is the

fame: nor does the Particle in added or fubftracted make any difference. For although fome of the Latin and Greek Fathers press the force of that Prepofition, as is before obferved, though Ruffinus urge it far in this particular. Ut autem una eademque in Trinitate divinitas doceatur, ficut dictum eft in Deo Patre credi adjectà præpofitione, ita & in Chrifto Filio ejus ita & in Spiritu S. memoratur. Sed ut manifeftius fiat quod dicimus, ex confequentibus approbabitur. Sequitur namque poft hunc fermonem, Sanctam Ecclefiam, remiffionem peccatorum, hujus carnis refurrectionem. Non dixit, in fanctam Ecclefiam, nec in remiffionem peccatorum, nec in carnis refurrectionem, fi enim addidiffet in præpofitionem, una eademq; vis fuiffet cum fuperioribus. Ne autem (f. Nunc autem) in illis quidem vocabulis, ubi divinitate fides ordinatur, in Deo Patre dicitur, & Jefu Chrifto Filio ejus, & in Spiritu S. in cæteris verò ubi non de divinitate, fed de creaturis ac myfteriis fermo eft, in præpofitio non additur ut dicatur in fanctam Ecclefiam, fed fanctam Ecclefiam credendam effe, non ut in Deum, fed ut Ecclefiam Deo congregatam ; & remiflionem peccatorum credendam effe, non in remiffionem peccatorum, & refurrectionem carnis, non in refurrectionem carnis. Hac itaque præpofitionis fyllaba creator à creaturis fecernitur & divina feparantur ab humanis. Ruff. in Symb. Though I say this Expreffion be thus preffed, yet we are fure that the Fathers did ufe eis and in for the rest of the Creed as well as for the Father, Son and Holy Ghoft. We have already produced the Authorities of s. Cyril, Arius and Euzoius, p. 18, 19. and that of Epiphanius in Ancorato. Thus alfo the Latins, as S. Cyprian, In æternam pœnam ferò credent, qui in vitam æternam credere noluerunt. Ad Demetrianum. So Interpres Irenæi. Quotquot autem timent Deum, & credunt in adventum Filii ejus, . So Chryfol. In Sanctam Ecclefiam. Quia Ecclefia in Chrifto, & in Ecclefia Chriftus eft, qui ergo Ecclefiam fatetur, in Ecclefiam fe confeffus eft credidiffe. Serm. 62. And in the ancient Edition of 8. Jerome in the place before cited it was read, Credis in Sanctam Ecclefiam, and the word in was left out by Victorius.

For the understanding of the true notion of the Church, first we must observe that the nominal definition or derivation of the word is not fufficient to defcribe the nature of it. If we look upon the old English word now in ufe, † ke the t. Church or Kirk, it is derived from the Greek, and firft fignified the Houfe Lord, and that of the Lord, that is, of Chrift, and from thence was taken to fignifie the chrift; from properly People of God, meeting in the House of God. The Greek word used by the whenceKveraApostles to exprefs the Church, fignifieth ‡ a calling forth, if we look upon to the Lord xos belonging the Origination; a congregation of Men, or a company affembled, if we con- Chrift, ix fider the use of it. But neither of these doth fully exprefs the nature of the Kesans, from Church, what it is in it felf, and as it is propounded to our Belief.

thence Kyriac,

Kyrk, and

Church.

The Word ufed by the Apostle is 'Exxλncia from cuxaλev evocare. From ἐκκέκλησαι, ἔκκλησιν, from ἔκκλησες, εκκλη ia, of the fame Notation with the Hebrew pp Ecclefia quippe ex vocatione appellata eft. S. Aug. Exp. ad Rom. And though they ordinarily take it primarily to fignifie convocatio, as S. Aug. Inter congregationem, unde Synagoga, & convocationem, unde Ecclefia nomen habet, diftat aliquid. Enar. in Pfal. 177. yet the Origination speaks only of Evocation without any intimation of Congregation or meeting together, as there is in Cuyuan. From whence arofe that definition of Methodius, Ότε Ἐκκλησίαν ταὶ τὸ ἐκκεκληκέναι τὰς ἡδονάς λέξεσθαί φησιν. Photius Biblioth. Whereas ἐκκαλῶν is no more here than καλεῖν, ἔκκλησις no more than κλήσις, ως κληθάειν and ἐκκλητεύει» with the Atticks were the fame: From whence it came to pass that the fame Prepofition hath been twice added in the Compofition of the fame Word; from enxaλev cuxλycia, from thence nxλnoide, and because the Prepofition had no Signification in the ufe of that Word, from thence itexxλnoides, to convocate, or call together. But yet cuxanoia is not the fame with exxλnois, not the Evocation or the Action of Calling, but the xanlo or the Company called, and that (according to the ufe) gathered together; from whence cuxanoiage is to gather together, or to be gathered. Hence S. Cyril, 'Exxλncia καλες) Φερωνύμως, διὰ τὸ πάντας ἐκκαλείως καὶ ὁμε (κάζειν. Catech. 18. So Ammonius, Εκκλησίαν ἔλεγον οἱ ̓Αθίωαίοι (οδον πόλιν. Curador + WOXw. To this purpofe do the LXX ufe cnxanoiagew actively, to convocate or call together an Affembly, ὡς ἐκκλησιάζειν λαὸν, and εκκλησιάζειν (εα[ωγlώ, and εκκλησιάζεις palively, aς ἐκκλησίαε πᾶσα ή ευαιωγή, which the Attick Writers would have exprefed by οκκλησίαζε, as Ariftophanes, "Εδοξέ μοι πεὶ πρῶτον ὕπνον ἐν τῇ πνόυκὶ Εκκλησιάζειν πρόβαλα συγκαθήρθρα, Vefpes. Where though the Scholiaft hath rendered it Εκκλησιάζειν, εἰς ἐκκλησίαν ζωά yen, whereby the Lexicographers have been deceived, yet the Word is even there taken as a neuter, in the paffive fenfe, as generally the Atticks ufe it. Howfoever from the notation of the Word we cannot conclude that it fignifies a Number of Men called together into one Affembly out of the Mafs or Generality of Mankind; first, because the Prepofition en hath no fuch force in the use of the Word; secondly, because the collection or coming together is not specified in the Origination.

*

in Paradifum

Our fecond obfervation is, That the Church hath been taken for the whole complex of Men and Angels worshipping the fame God; and again, the Angels being not confidered, it hath been taken as comprehending all the Sons Tranflatus of Men believing in God ever fince the * Foundation of the World. But being jam tunc de Christ took not upon him the nature of Angels, and confequently did not mundo in Ecproperly purchase them with his Blood, or call them by his Word; being clefiam. Ter

they Marcion.

« PreviousContinue »