Page images

I BELIEVE IN THE HOLY GHOST. 331 personally their apostolical Functions, fitted them also for the ordination of others, and the committing of a standing power to a successive Ministery unto the end of the World; who are thereby obliged to take heed unto their Acts 20. 28. selves, and to all the flock, over which the Holy Ghost bath made them over Seers, to feed the Church of God. .

By these 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 sufficiently described the object of our Faith contained in this Article, What is the Holy Ghost in whom we believe, both in relation to his * Nature, as he is the * In respect of

the Nature of Spirit of God, and in reference to his office, as he is the holy Spirit. . the Holy Ghorts

I have endeavoured the fame which Fauftus Rhegien sis did, of whom Gennadius relates thus-much; Faustus ex Abbate Lirinenfis Monafterii apud regnum Galliæ Episcopus factus, vir in divinis Scripturis fatis intentus, ex traditione Symboli occafione acceptâ, composuit librum de Spiritu S. in quo oftendit eum juxta fidem Patrum, & confubftantialem & coæternalem efle Patri & Filio, ac plenitudinem Trinitatis obtinentem.

The necessity of the belief of this Article appeareth, first, from the nature and condition of the Creed, whereof, it is an essential part, as without which it could not be looked upon as a Creed. For being the Creed is à profession of that Faith into which we are baptized; being the first rule of Faith was derived from the facred form of Baptisin; being we are baptized in the name of the Father, and of the Son, and of the Holy Ghost, we are obliged to profess Faith in them three; that as they are distinguished in the institution, fo, they may be distinguished in our profession. And therefore the briefest comprehensions of Faith have always included the Holy Ghost, f i have, fora

: merly fewn and some t concluded with it.

- at large how

the Creed did forft arise from the Baptismal Institution, p. 34, 35. And therefore as the name of the Holy Ghost is an effential part of that form, so muft the belief in him be as ejjential in the Creed, which was at first nothing else but an explication of that Form. The first enlargement and explication we find in. Justin Martyr thus expressed : 'Es övómico 11alegs of

w rej decórr Oið, rj és óvójec76 78. Cãe não 'Incã Xexs8 sawgwolvo * flovlig Thráte, rj és óvónica Ty oc12ck7G ô diad o we onlão TT 99.xuquže ta ne Inorgy tov?d, ó Ow7só assy. Apol. 2. And the Rule of Faith delivered foon after by Ireneus, is very comfonant unto it : Eίς ένα Θεόν Πατέρα πανοκράτορα τσεποιηκότα ή έρανόν και εγώ, my Tas Tanács es res Java, ta cv autois rj tis i've Xersòr'incổv to you rõ 'Ois, à Caguwolvla imię rucléeges Carinencs, sis cits Πνεύμα άΓιον το δια η προφητών κεκηρυκός τας οικονομίας και τας ελεύσας. Adv. Har. 1. 1. c. 2. As that delivered foon after him by Tertullian, Unum quidem Deum credimus, sub hac tamen dispensatione (quam oixovonian dicimus) ut unici Dei fit & Filius Serino ipfius, qui ex ipso procefferit, per quem omnia facta sunt, & fine quo factuni eft nihil. Hunc miffum à Patre, in virginem & ex ea natum Hominem & Deum, filium hominis & filium Dei, & cognominatum Jesum Chriftum; Hunc paflum, hunc mortuum, & fepultum secundùmn Scripturas, resuscitatum à Patre, & in cælos resumptum, sedere ad dextram Patris, venturum judicare vivos & inortuos. Qui exinde miserit fecundùm promilfionem suain à Patre. Spiritum S. Paracletum, Sanctificatorem fidei eorum qui credunt in Patrem & Filium & Spiritum S.

Adv.' Prax. 6. 2. Indeed there is an objection made against this Truth by the Socinians, who would have us believe that in the forft Creeds or Rules of Faith the Holy Ghost was not included. Thus Schlictingius writing against Meisner; Porrò observatum est à quibufdam tertiam hanc Symboli istius partein quæ à Sp. S. incipit, ab initio defuiffe, feu in Symbolo non fuiffe, additam ; idque non immeritò, cùm non personas ullas in quas credendum fit, (quas folas, ut apparet, auctoribus Symboli cominemorare propofitum fuit) fed res tantùm credendas complectatur, quæ implicitè fide in Deum & in Jesum Christuin omnes continentur. Hoc fi ita eft fane, defuit tertia Persona, quæ Deum illum unum nobis declararet. Tertullianus fane Author antiquissimus & temporibus Apoftolorum proximus, hanc tertiam Symboli istius partem non tantùm ita non apposuit, ut omitteret ; fed ita ut cxcluderet. Lib. de Virginibus velandis. But as he argues: very warily with his Hoc si ita eft, so he disputes most fallaciously : For first he makes Tertullian the most ancient and next to the Apostles, and so would bring an Example of the first Creed from him ; whereas Justin Martyr and Irenæus were both before him, and they both mention exprely the Holy Ghost in their Rules of Faith. Secondly, He makes Tertullian exclude the Holy Ghost from the Rule of Faith, which be clearly exprefseth in the Place fore-çited: And therefore that place by him mentioned, cannot be an Exclusion, but an Omision only; and the cause of that Omission in that place is evident, that he might bring in his opinion of the Paracletus with the better Advantage. · Thus when Eusebius Cæfarienfis gave in a copy of the Creed (by which he was catechized, baptized, and consecrated)

to the Council of Nice, it runs thus, Nostopfo ris ance Osày 11c76ege, &c. jobs i've Kúecor 'Incõv Xesso, &c. w15 ocopfos xj sig av Tvolua y lov, and there concludes. In conformity whereunto the Nicene Council, altering fome things, and adiding others against the Arians, concludeth in the same manner, xGS TO Troy Ily once. Arid the Arian Bishops in the Synod 'in Antioch not long after : Mis stopalu ray sis có árylor Ilvsürat, & ö det at egotüreu, Jis tuo pašu sej mei Cosexos dresárius, xy

(añs aiwis. From whence it appeareth that the Profession of Faith in the Father, Son, and Holy Ghoft, was counted efTential to the Creed; the rest which followeth was looked upon as a regatóxn. Quid nunc de Spiritu Sancto dicimus quem credere consequente Symboli parte in Trinitate præcipimur?' Al. Avit. Scrm. de. Symb. ..

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

U u za

. the

[ocr errors]

the excellency of his graces, and the abundance of his gifts. What the A

postle wished to the Corinthians, ought to be the earnest petition of every 2 Cor. 13. 14. Christian, That the grace of our Lord Jefus Christ, and the love of God, and Rom. 8.9. communion of the Holy Ghost be with us all. For if any man have not the

Spirit of Christ, 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 say that Jefus is the Lord, I Cor. 12. 3. " but by the Holy Ghost. That which is born of the spirit is fpirit, such is

their felicity, which have it: That which is born of the flesh is flesh; such is their infelicity which want it. What then is to be desired in comparifon of the supply of the spirit of Jesus Christ; especially considering the encouragement we receive from Chrift, who said, 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?

Thirdly, it is necessary to profess Faith in the Holy Ghost, that the will i Theft: 4. 3. of God may be effectual in us, even our fanétification. For if God hath 2 Theff. 2.13. from the beginning chofen us to falvation through fan&tification of the Spi1 Pet. 1. 2. rit; if we be elected according to the fore-knowledge of the Father through

fan&tification of the spirit unto obedience ; if the office of the Spirit doth

consist in this, and he be therefore called holy, because he is to fanctifie us, Heb. 12. 14. how should we follow peace with all men, and holiness, without which no 2 Cor. 12. 1. man Mall see the Lord? How should 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 pirit of

God dwelleth in us; for the inhabitation of God is a consecration, 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 Ghost 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 spirit, which are God's: Thus it is necessary to believe in the spirit of 1 Theff. 3. 13. Sanctification, that our hearts may be established unblameable in holiness be

fore God, even our Father, at the coming of our Lord Jesus Christ with all his Saints.

Fourthly, It is necessary to believe in the Holy Ghost, that in all our weaknesses we may be strengthened, in all our infirmities we may be supported, in

all our discouragements we may be comforted, in the midst of miseries we Rom. 14. 17. 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 Gh Acts 13. 52. We read of the Disciples at first, that they were filled with joy and with the 1 The]. 1. 6. Holy Ghost ; and those which afterwards became followers of them and of Joh. 7. 38. the Lord, received the word in much affliction, but with joy of the Holy Pfal. 45.7. Ghost. These are the rivers of living water flowing out of his belly that Heb. 1.9. believeth; this is the oil of gladness wherewith the Son of God was anoint

ed above his fellows, but yet with the same oil his fellows are anointed also : 1 Joh. 2. 20, For we have an unction from the holy one, and the anointing which we re

ceive of him abideth in us.

Lastly, The belief of the Holy Ghost is necessary for the continuation of a 1 submissive Ministry, and a Christian submission to the acts of their function.

1 unto the end of the World. For as God the Father sent the Son, and the fpiLuke 4. 18. rit of the Lord was upon him, because he had anointed him to preach the

Gospel; so the Son sent the Apostles, saying, As my Father hath fent me, Joh. 20, 21, even fo fend I you; and when he had said this he breathed. on them, and

faith' unto them, Receive the Holy Ghost: And as the Son sent the Apostles,

so did they send others by virtue of the fame Spirit, as St. Paul sent Timothy 1 Tim. 5. 21. and Titus, and gave them power to send others, saying to Timothy, Lay hands




suddenly on no man, and to Titus, For this cause left I thee in Crete, that Tit. 1. s. thou Mouldest fet in order the things that are wanting, and ordain elder: in every city, as I had appointed thee.' Thus by virtue of an apostolical Ordination there is for ever to be continued a ministerial Succession. 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 1 Pet. 5i 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 submit themselves, for that they watch for their fouls as they that must give account. • Having thus at large asserted the verity contained in this Article, and declared the necessity of believing it, we may easily give a brief Exposition, by which every Christian may know what he ought to profess, and how he is to be understood. when he faith, I believe in the Holy Ghost. For thereby he is conceived to declare thus much, I freely and refolvedly affent unto this as unto a certain and infallible Truth, that beside 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 Person, of a true, real and personal SubGistence, not a created, but uncreared Perfon, and so 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 Perlon in the blefied 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 caule of all holinels in us, revealing the pure and undefiled will of God, inspiring the blessed Apostles, and enabling them to lay the foundation, and by a perpetual succession to continue the edification of the Church, illuminating the understandings of particular Persons, rectifying: their wills and affections, renovating their natures, uniting their persons unto Christ, assuring 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 sight of God. This is the eternal Spirit of God; in this manner is that Spirit hos dy; and thus I believe in the Holy Ghost



The Holy Catholick Church, the Communion

· of Saints.

i to'

ļ R ... ., IN this ninth Article we meet with some variety of position, and

with much addition ; for whereas it is here the ninth, in some * Although

Creeds we find it the * last; and whereas it consisterh of two distinct generally the Article of the

parts, the latter is wholly added, and the former partly augment, Holy Church

ed; the most ancient professing 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 last received into the Latin Creed. the Holy Ghost, . ,

. .. . . . . . as Tertullian well observeth, Cùm sub tribus & teftatio fidei & sponsio falutis pignorentur, neceffariò adjicitur Ecclefiæ mentio, quoniam ubi tres, id eft, Pater & Filius & Spiritus Sanctus, ibi Ecclefia quæ trium corpus est. De Baptif. c. 6. And s. Aug. in Enchir. 6. 56. Spiritus S. fi creatura non Creator efset, profectò creatura rationalis esset. ipfe enim esset summa creatura ; & ideo in Regula fidei non poneretur ante Ecclefiam, quia & ipse ad Ecclefiam pertineret. And the Author of this first Book de Symb, ad Catech. Sequitur poft S. Trinitatis ad commendationem S. Ecclesia, and S. Hieron. cited in the next Note.' Yet not withstanding this Order" was not always observed, but sometimes this Article was reserved to the end of the Creed. As first appeareth in that remarkable place of S. Cyprian; Quod fi aliquis illud opponit ut dicat eandem Novatianum legem tenere quam Catholica Ecclefia teneat, eodem Symboid quo & nos baptizare, eundem noffe Deum Patrem, eundem Filium Christum, eundem Spiritum S. ac propter hoc usurpare eum poteftatem baptizandi poffe, quod videatur in interrogatione baptismi à nobis non discrepare ; fciat quisquis & hoc opponendum putat, primùm non esse unam nobis & Schismaticis Symboli legem, neque eandem interrogationem. Nam cùm dicunt, Credis remiffionem peccatorum o vitam æternam per fanctam Ecclefiam? mentiuntur in interrogatione, cùm non habent Ecclefiam. Tunc deinde voce suâ ipfi confitentur remiffionem peccatorum non dari nisi per Sanctam Ecclefiam. Ep. ad Magn. Thus, Arius and Euzoius, in the words hereafter cited, place the Church in the conclusion of their Creed. And the Author of the second Book de Symb. ad Catech. placeth the Remission of Sin's after the Holy Ghoft; Noli injuriam facere ei qui te fecit, ut consequaris ab illo quod in ifto S. Symbolo fequitur, Remissionem omnium peccatorum : And after he hath spoken of the Refurrection and Life everlasting, proceedeth thus to speak of the Church; Sancta Ecclesia, in qua omnis Sacramcnti terminatur authoritas, eo. And the Author of the third, Ideo Sacramenti hujus conclusio per Eccl. terminatur quia ipfa eft mater fæcunda. And the Author of the fourth, Per Sanctam Ecclefiam. Propterea hujus conclusio Sacramenti per S. Ecclesiain terminatur, quoniam fi quis absq; ea inventus fuerit, alienus erit à numero filiorum ; nec habebit Deum Patrem qui Ecclesiam noluerit habere matrem. Thus therefore they disposed the last part of the Creed, Credo in Spiritum S. peccatorum reiniffionem, car nis resurrectionem & vitam aeternam per S. Ecclefiam. And the Design of this Transposition was to fignifie that Remiffion of sins and Refurreftion to eternal Life, are to be obtained in and by the Church : As the. Creed in the forf Homilý under the Name of s. Chrysostome, Credo in Sp.S. Ifte Spiritus perducit ad S. Ecclefiam, ipsa est quæ dimittit peccata, promittit carnis resurectionem, promittit vitam æternam.

Tertull. Quæ eft mater noftra, in quam repromifimus Sanctam Ecclefiam. Adv. Marcion. 1. 5. 6.4. So Ruffinus, Sanctam Ecclefiam. For Catholicam is added by Pamelius. So S. Hieron. contra Lucif. Præterea cum folenne fit in lavacro post Trinitatis Confessionem interrogare, Credis Sanctam Ecclefiam ? Credis remiffionem peccatorum ? Quam Ecclefiam credidisse cum dices ? ArianoTum? sed non habent : noftram ? fed extra lianç baptizatus non potuit eam credere quam nescivit; 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 first Book de Symb. ad Catech. Sequitur post Sanctæ Trinitatis commendationem S. Ecclefia. The Author of the other three who placeth this Article last of all, Sancta Ecclefia, in qua omnis hujus sacramenti terminatur authoritas, l. 2. and 4. expressly Per Sanctam Ecclefiam, as the words of the Creed, with the Explication before-mentioned. As also the interrogation of the Novatians ending with per Sanctain Ecclesiain, cited before out of S. Cyprian. Sa likezvise of those two Homilies on the Creed which are falsely attributed to S. Chryfoft. the first hath Sanctam Ecclefiam after the Belief in the Holy Ghost, the second concludeth the Creed with per Sanctam Ecclefiam. In carnis resurrectione fides, in vita æterna fpes, in Sancta Ecclesia charitas. Thus the ancient Saxon Creed set 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 cælis habitat, & condidit ex nihilo ea quæ funt, & multiplicavit propter Sanctain Ecclesiam fuam, irascitur tibi. Herm. I. 1. Visione 1. Virtute suâ potenti condidit Sanctain Ecclefiain fuam, ib. Rogabam Dominum ut Revelationes ejus quas mihi oftendit per Sanétam Ecclesiam suam confirmaret. Vis. 4. But though it were not in the Roman or Occidental Creeds, get it was anciently in the Oriental, particularly in that of Hierusalem, and that of Alexandria. In the Creed as Jerusalem-it was certainly very ancient ; for it is expounded by S. Cyril, Archbishop of that place, sis uíay ayias Kao Ponirlw 'Exxancier. And in the Alexandrian it was as ancient; for Alexander, Archbishop of that place, inserts it in his Confession, in his Epistle ad Alexandrum, míce se uovlu xalodexi to Atosonixli ekrancia, Theodoret. Hift. I. 2. C. 4. And Arius and Euzoius, in their Confession of Faith given in to Constantine, thus conclude, seis Kaloarxlu 'Exrancia rš Oiš, I do wiegítwr i'ws werd twy. Socrates, Hift. Eccl. l. 1. C. 26. The same is also expressed in both the Creeds, the leffer and the greater, delivered by Epiphanius in Ancorato; the Words are repeated in the next Observation.

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


[ocr errors]

lay, 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 tain Ecclesiwhich is both catholick and holy: And being this Holiness and Catholicisin

I am, I believe are 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 assured of the Existence of that Credo in

fanctam EcChurch; and then how it is the subject of thole two aftections. , clefiam, is the

. fame: nor does the Particle in added or substracted make any difference. For although some of the Latin and Greek Fathers press the force of that Preposition, as is before observed, though Ruffinus urge it far in this particular. Ut autem una cademque in Trinitate divinitas doceatur, ficut dictum est in Deo Patre credi adjectâ præpofitione, ita & in Chrifto Filio ejus ita & in Spiritu S. memoratur. Sed ut manifestius fiat quod dicimus, ex confequentibus approbabitur. Sequitur namque poft hunc fermonem, Sanétam Ecclefiam, remiffionem peccatorum, hujus carnis resurrectionem. Non dixit, in sanctain Ecclefiam, nec in remiflionem peccatorum, nec in carnis resurrectionem, fi enim addidiffet in prea positionem, una eademq; vis fuiflet cum fuperioribus. Ne autem (f. Nunc autem) in illis quidem vocabulis, ubi divinitate tides ordinatur, in Deo Patre dicitur, & Jesu Christo 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 sanctam Ecclefiam, sed sanctam Ecclefiam credendam effe, non ut in Deum, fed ut Ecclefiam Deo congregatam ; & remislionem peccatorum credendam efle, non in remillionein peccatorum, & resurrectionem carnis, non in relurrectionem carnis. Hac itaque præpofitionis syllaba creator à creaturis secernitur & divina separantur ab humanis. Ruff. in Symb. Though I say this Expression be' thus prelied, yet we are sure that the Fathers did use this 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 also the Latins, as S. Cyprian, In æternam pænam sero credent, qui in vitam æternam credere noluerunt. Ad Demetrianum. So Interpres Irenæi. Quotquot autem timent Deuin, & credunt in adventum Filii ejus, el. So Chrysol. In Sanctam Ecclesiain. Quia Ecclefia in Chrifto, & in Ecclesia Christus est, qui ergo Ecclefiam fatetur, in Ecclefiam fe confessus eft credidiffe. Serm. 62. And in the ancient Edition of s. Jerome in the place before cited it was read, Credis in Sanctam Ecclesiam, and the word in zvas 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 sufficient to describe the nature of it. If we look upon the old English word now in use, † Kiest the 7. Church or Kirk, it is derived from the Greek, and first signified the House Lord,and that

properly of the Lord, that is, of Christ, and from thence was taken

the Chrift; from People of God, meeting in the House of God. The Greek word uled by the whence KvesaApostles to express the Church, fignifieth fa calling forth, if we look upon xos belonging; the Origination; a congregation of Men, or a company assembled, if we con- Chrift, biz@ sider the use of it. But neither of these doth fully express the nature of the Kvesaxòs from

thence Kyriac, Church, what it is in it felf, and as it is propounded to our Belief.

Kyrk, and

Church. * The Word used by the Apostle is 'Exranoice from 'rxadeñv evocare. From 'kxéxanoas, e xxanaiv, from 'xxanois, 'nuara cid, of the same Notation with the Hebrew Nipo Ecclesia quippe ex vocatione appellata est. S. Aug. Exp. ad Rom. And though they ordinarily take it primarily to signifie convocatio, as S. Aug. , Inter congregationem, unde Synagoga. & convocationem, unde Ecclefia nomen habet, distat aliquid. Enar. in Psal. 177. yet the Origination speaks only of Evocation without any intimation of Congregation or meeting together, as there is in Cúrsano. From whence arose that definition of Methodius, “Οτε 'Εκκλησίαν ολοι το εκκέκληκέναι τας ηδονάς λέεθαί φησιν. Photius Biblioth. whereas

nxadece is no more here than xanery, črexantis no more than xxñois, as xam Cerv and Stran 76c'esy with the Atricks were the fame : From whence it came to pass that the same Preposition hath been twice added in the Composition of the same Word; from cnxadeñv erexancia, from thence 'rxanalak ev, and because the Preposition had no signification in the use of that Word, from thence fexrancia Serv, to convocate, or call together. But yet cnxanoics is not the same with Proxanois, not the Evocation or the Action of Calling, but the ran noi or the Company called, and that (according to the use) gathered together; from whence creampieses is to gather together, or to be gathered. Hence S. Cyril, 'Exrancici xxnay pigwrónews, dice to Worlds crxancas xj oră Cusöluv. Catech. 18. So Ammonius, 'Exranciavédelov oi 'Allwało to Cuador e re e sónu. To this purpose do the LXX use c'nxanoiás actively, to convocate or call together an Assembly, ας εκκλησιάζαν λαόν, and εκκλησιάζαν μωαΓωγω, and οκκλησιάζει pafively, as εκκλησίαθε πάσα ή ζωαΓωγή, which the Artick Writers would have expreted by oκκλησίαζε, as Arltoplhanes, "Εδοξέ μοι οι πρώτον ύπνον αν τη σνάκι 'Εκ'x Anciázerv e96c7c. Currecedáulice, Vespis. Where though the Scholiaft hath rendered it 'Exxancicev, bis enxancias Cwayey, whereby the Lexicographers have been deceived, yet the Word is even there taken as a neuter, in the passive rense, as generally the Atticks use it. Howsoever from the notation of the Word we cannot conclude that it signifies a Number of Men called together into one Assembly out of the Mass or Generality of Mankind; first, because the Preposition in harh no such force in the use of the Word; secondly, because the collection or coming together is not specified in the Origination.

Our second observation is, That the Church hath been taken for the whole complex of Men and Angels worshipping the same God; and again, the Angels being not considered, it hath been taken as comprehending all the Sons * Translatus

in Paradisum of Men believing in God ever since the * Foundation of the World. But being jam tunc de Christ took not upon him the nature of Angels, and consequently did not mundo in Ecproperly purchase them with his Blood, or call them by his Word; being clefiam. Ter.

5 rul. 1.2. adv. they Marcion.

« PreviousContinue »