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of these Epistles in S. Jerom's time among the Latines, and before among abe Greeks, as appeareth by Eusebius. Toretto ry τα στ Ιάκωβον, και η πρώτη τ ονομαζομένων Καθολικών επιστολή είναι λέΓε , εσέων ως καθε μι· ο πολλοί γών ή πάλαι awrñs ourquérburuv, ws odos os nofo possums lóca usãos sej wrñs šons méz?ce Kædo nexão. Hift. l. 2. c. 23. The fame was in use before ihe time of Eusebius, as appeareth by Dionysius Bishop of Alexandria, 'o je svetylenusas add a kabonis imiseks wegúrester autó toronto. Eufeb. Hift. 1. 7. c.25. And aforc him, as appeareth by Origen, Adriegu 5 th e Mágner, ως ΠέτρG- υφηγήσα7ο αυτο ποιήσανα, δν και μόνο τη Καθολική επιστολή δια τέτων ώμολόλησε, Εufeb. Hitt. Eccl. 1.6. C. 25. Thus anciently Epiftola Catholica was used for a general Epifile
, Kabonimai craneno an, imudar tregs av de i region as ai có lluna, ánnai xabóng wegs av7c6, Leontius de Sectis: and so continued, not only in relation to the Scrips tures, but to the Epistles of others, as Eusebius of Dionysius Bishop of Corinth, Xenoipótelov áratu iaw To'y xalisa's cais σελυπέτο Καθολικας προς τας εκκλησίας Επισολαϊς. Ηift. lib. 4. cap. 23.
* So Justin
fenfe ; as the Catholick Resurrection is the Resurrection of all men, the Martyr, kent Catholick * Opinion the Opinion of all men. Sometimes it was used as a Taivo Ka- word of State, signifying an Officer which collected the Emperor's Revenue (Comes aórti po- in several Provinces, united into one Diocess; who, because there were vas) ai avan particular Officers belonging to the particular Provinces, and all under er en helt him, was therefore called the f Catholicus, as general Procurator of them éves non sfum- all, from whence that title was by some transferred upon the Christian Paosat, rj xelow. triarchs. Dial. adv. Tryph. Bu Theophilus Antiochenwς, ότι δύατός εσιν ο Θεός ποιήσαι ? καθολικό ανάσασιν απάντων ανθρώπων. Αd Aurol. 1. τ. Tertullian uses Catholicè for ex toto. Ab eo permittatur vel imperetur neceffe eft, catholicè fieri hæc, à quo & ex parte. De Fuga in Perf. And for generaliter, Etfi quædam inter domesticos differebant, non tamen ea fuiffe creden dum eft, quæ aliam regulam fidei fuperducerent, diverfam & contrariam illi quam catholicè in medium proferebant. De Pref. adv. Hkr. 6. 26. Hæc itaque dispecta totum ordinem Dei Judicis operarium & (ut digniùs dixerim) protectorem Catholicæ & fummæ illius bonitatis oftendunt, h. 2. adv. Marcion. So he calls Chrift
, Catholici patris Sacerdotem, 1. 4. Origen again Cellus, καθολικώς λιφηνά μιμοι Θεόν αδένα προς ανθρώπες, καλεληλυθέναι, και Θεά παιδα, 1.3. which he expounds immediately by xabóns deae fuilar. so he speaks of_xabolixèo Kings trūdą, & ' Tre Kalonzo dei πάνων και τα πάτεια της ένων επαίνω. So Jultin Martyr, αμνησία, τοϊς μετ' αυτες ε Καθολικής δόξης αέλαβον. De Monarch. Dei.
We read in the old Gloffary, xabarinos Rationalis, that is, the Receiver of the Imperial Revenue ; not that it signifies so much of it self, but because he was the general Receiver, and so not for receiving or accounting, but for the generality of his Accounts in respect of others who were inferior, and whose Receipts and Accounts were more particular; therefore he was called Catholicus, who by the Latines was properly styled Procurator fummæ rei, or Rationalis summarum. Thus Conftantine signified to Cæcilianus Bishop of Carthage, that he had written to his Procurator General to deliver him Monies, "Έδωκα γράμματα προς Ούρσον ή διασημότατον Καθολικόν τ 'Αφρικής, και εδήλωσα αυτο όπως Tegraiss pórus apie Cño capaon?o ataexfuñaos. Degutism. Euscb. Hift
. k 10.6.6. And in the same inanner to Eusebius, Απίσαλ), 3 γράμμα7α α τ ημετέρας ημερότητα προς τη διοικήσεως Καθολικών όπως αν πάνω τα προς το επισκάω αTây inondose a Sogar Peguirmer. Idem de vita Constant. l. 4.c 36. o Socr. Hift. Eccl. l. 1. c.9. So Suidas, 'Erisong 'lonlævštő a sziláry wegs noqoúerov Kabonoxòv, which is the 30. of his Epiftles extant. This Rationalis summarum was by the Greeks expressed thus either try one word, Kalorixòs, or by more to the same purpose. So Dio Coccianus speaking of Aurelius Eubulus, To's gS di Keéóns aéles émifere are pefura odio ti dr idhubue, in Excerp. l. 79. So Porphyrius, * και Θαυμασία τινός τένομα έπασελθόντG- τες καθόλα λόγες πραττον G. in Vita Plotin. So Dionyfius of Alexandria peakers of Macrianus, who was Procurator fummæ rei to the Emperor Valerianus, "Os regte ego ini Trakóng góyar dezópelo com είναι βασιλέως, εδέν εύλο/ον (alluding to λόων) εδε καθολικόν (alluding to καθόλα) ιφρόνησεν, αλλ' ισοπίπλωκεν άρα προφηθική τη λεγέση: εαι τοίς τρυφηλόύεσιν λέπι καρδίας αυτών και το Καθόλα μη βλέπεση, και η Cuωήκε 7' καθόλα πρόνοιαν, και Η κρίσιν έδεήο τα προ πάνων και δια πάντων και επί πάσι· διό και Καθολικής αυτά οκκλησίας γίΓονε πολέμιο». Euleb. Hit. 1. 7. C. 1O.
When this title is attributed to the Church it hath not always the fame notion of fignification : For when by the Church is understood the house of God, or place in which the worship of God is performed, then by the Com tholick Church is meant no more than the common Church, into which all fuch persons as belonged to that Parish in which it was built were wone to congregate. For where Monasteries were in use, as there were separate habitations for men, and distinct for women, fo were there alfo Churches for each distinct: and in the Parishes, where there is no distinction of Sexes, as
to Habitation, there was a common Church which received them both, and Thus 'Ex therefore called * Catholick. κλησία καθο2182) is often to be understood, especially in the latter Greeks, for the common or Parochial Church. As we read in Codinus de Officiis Constant. 'o Euxinais i cuochi Picou Kuboxoxão 'Exxano säv. And again, 'o "As you of 'Exx Anciāv ixer i coxlu Καθολικών Εκκλησιών με προτροπής τα Σακελλία. So likewire Balfarmon, ΛεΓε 3 Σακελλάριο» ο μοναστριών διοικητής, ως
Euxedadly roxoe sixas o Kalonix cür 'Exxanoläv @egrosas. lib. 7. Juris Græcorum. Where appeareth a manifef dia stinction of the Monastick and the Catholick Churches
. Hence Alexius, Patriarch of Constantinople, complaineth of such as frequented the private Chappels, and avoided the common Churches, describing those Persons in this manner, Naleine χικούς σωροπηγίους ή και επισκοπικούς θαρρενες, τας Καθολικας «αιθέ μοι, και η επί ταύταις Cωάξεων καλαφegνώνες. lib. 4 Juris Græcorum.
Again, When the Church is taken for the Persons making profession of the Christian Faith, the Catholick is often added in opposition to Hereticks and Schismațicks, expressing a * particular Church continuing in the true Faith * As the with the rest of the Church of God, as the Catholick Church in Smyrna, the Smyrneans Catholick Church in Alexandria.
Spake in Eulebius of Po
lycarpus, reνόμδυο- επίσκοπο τω Σμύρνη Καθολικής εκκλησίας. lib. 4. cap. 15. So Καθολική εκκλησία και ο Αλεξανδρεία, 1n Epiphanitus. Thus Gregory Nazianzen begins his own laft will, Γρηγόρι- επίσκοπο τ Καθολικής εκκλησίας του Κωνςανλίνα πόλει, in which he bequeaths his Eftate, τη αγία Καθολική Εκκλησία τη & Ναζιανζω, and fubfcribes it after the Game manner in words in which he began it, and so the rest of the Bishops which subscribed as witnesses, 'Aupinóxic ésiσκοπG- ο Καθολικής Εκκλησίας των Ικονίω. "οπιμό- επίσκοπο της Αντιόχειαν Καθολικής Εκκλησίας. Θεοδόσιος επίσκοπG- η Καθολικής Εκκλησίας των Υδη. ΘεόδελG- επίσκοπG- τ αγίας Καθολικής εκκλησίας της Απάμειαν. Θεμίσια επίσκοπο η Καθολικής εκκλησίας της Αδριανόπολιν. In the fame manner (peak the Latines, Eoderm itaque tempore in Ecclesia Hipponenti Catholicâ Valerius Sancrus Episcopatum gerebat. Poffidius de Vita Aug. c.4. Thus any particular true Church is called the Catholick Church of the place in which it is ; and all Churches which retain the Catholick Faith, are called Catholick Churches. As when the Synod of Antioch concluded their sentence against the Samofatenians thus, sej wãou ai KæBonixci 'Exxandice Curewrãow guir. According to which notion we read in Leo the Great, Ad venerationem Pentecostes unanimiter incitemur exultantes in honorem S. Spiritûs, per quein omnis Ecclesia Catholica sanctificatur, omnis anima rationalis imbuitur. Serm. I. de Pentec. Whence we read in the Synod of Ariminum, eis to αυτό σάντες επίσκοποι ζωήλθον, ίνα και η πίσις τ Καθολικής Εκκλησίας γνωeιθή, και οι ταναντία Φροντες έκδηλοι γίνονται, although in Athanasius, Theodoret and Socrates, it be constantly written, Kabonoxñs 'Exxarotees, yet s. Hilary did certainly read it rais Kabonixcãs 'Exxancicus, for it is thus translated in his Fragments, Ut fides claresceret omnibus Ecclefiis Catholicis, & hæretici noscerentur. From whence it came to pass, that in the same Citý Hereticks and Catholicks having their several Congregations, each of which was called the Church, the Congregation of the Catholicks was by way of distinction called the Catholick Church. Of which this was the old advice of s. Cyril of Jerusalem, "Av ποτε επιδημής ώ πόλεσι, μη απλώς εξέταζε πξ το Κυριακόν έσι και αι λοιπαι η ασεβών αιρέσες Κυρλακα τα εαυτο σήλαια καλών επιχειρεσι" μηδέ εσιν απλώς εκκλησία, αλλα σε εσίν η Καθολική Εκκλησία. Carech. 18. Ego forte ingrefsus populofam urbem hodie cùm Marcionitas, cùm Apollinaricos, Cataphrygas, Novatianos, & cæteros ejusmodi comperiffem, qui se Christianos vocarent, quo cognomine congregationem meæ plebis agnoscerem nili Catholica diceretur ? Pacian, ad Symp. Ep. 1. Tenet proftremo ipsum Catholicæ nomen, quod non fine causa ifta Ecclefia fola obtinuit, ut cùm omnes hæretici se Catholicos dici velint, quærenti tainen peregrino alicui, ubi ad Catholicam conveniatur, nullus hæreticorum, vel Bafilicam fuam vel domum audeat oftendere. S. Aug.cont. Epist. Fundas menti, cap. 4
Now being these particular Churches could not be named Catholick as they were particular, in reference to this or that City in which they were congregated, it followeth that they were called Catholick by their coherence and conjunction with that Church which was * properly and originally cal- * Nonne apled fo; which is the Church taken in that acceptation which we have al
propria decuready delivered. That Church which was built upon the Apostles as upon it caput printhe foundation, congregated by their preaching and by their baptizing, re- cipale figma
Pacianus, ceived continued accession, and disseminated in several parts of the earth, ibid. containing within it numerous Congregations, all which were truly called Churches, as members of the same Church; that Church, I say, was after fome time called the Catholick Church, that is to say, the name Catholick was used by the Greeks to signifie the whole. For being every particular Congregation professing the name of Christ
, was from the beginning called a Church; being likewise all fuch Congregations considered together were originally comprehended under the name of the Church ; being these two notions of the word were different, it came to pass that for distinction fake at first they called the Church, taken in the large and comprehensive sense, by as large and comprehensive a name, the Catholick Church,
+ I conceive at first there
was no other meaning in the word Kebodoxen than what the Greek Language did signifie thereby, that is, tota or universa, as S. Auftin, Cùm dixisset de super contexta, addidit per totum. Quòd fi referamus ad id quod fignificat, nemo ejus eft. pers qui pertinere invenitur ad totum : à quo toto, ficut Græca indicat lingua, Catholica vocatur Ecclesia. Tract. in Joan. 118. The most ancient Author that I find it in, (except Ignatius, "O8 cv pavini o irioxon , crā to wanaoisa, ώσσες όπε αν η Χρυσός Ιησές, οκά η Καθολική Εκκλησία, Ep. ad Smyrnaos) is Clermens Alexandrinus, μόνο είναι φαμών om de zahar sj Kabonoxlw 'Exxanciar. Strom. l. 7. But the Passion of Polycarpus written in the name of the Church of Smyrna, may be much ancienter, in which the original notion seemetii moft clear, 'H'Exxancia iš iš j waogırğrá Σμύρναν τη παροικέση ν Φιλομιλίω, και πάσαις και πάντα τόπον τ αγίας Καθολικής εκκλησίας παροικίας, i. . omnibus totius Ecclefiæ paræciis. Eufeb. Hift. Eccl
. 1. 4. c. 15. It was otherwise called in the same notion » xabóns. As Apollinarius Bilhop of Hierapolis, τω και καθόλα και πάσαν τ' ισο ή έρανόν εκκλησίαν βλασφημίν διδάσκοντG- τι απηυθαδισμός και πνόύμα7G-. Αpud Εufeb. 1. 5. C. 16. And Eufebius, Προής ας αύξησιν και μέΓεθG- αει και τα αυτα και ωσαύτως έχασα η καθόλα και μόνης αληθές εκκλησίας λαμπρότης. Ηift. 1. 4. . 7. Καθολική then and ή καθόλs is the fame, the whole, genetals or universal.
Ý ý 2
Although this seem the first intention of those which gave the name Catholick to the Church, to signifie thereby nothing else but the whole or universal Church, yer those which followed did signifie by the fame that affection of the Church which floweth from the nature of it, and may be expressed by that word. At first they called the whole Church Catholick, meaning no more than the universal Church; but having used that term fome ipace of time, they considered how the nature of the Church was to be universal, and in what that universality did consist.
As far then as the ancient Fathers have expressed themselves, and as far as their expressions are agreeable with the descriptions of the Church delivered in the Scriptures, fo far, I conceive, we may fafely conclude that the Church of Christ is truly Catholick, and that the truly Catholick Church is the true Church of Christ, which must necessarily be sufficient for the explication of this affection, which we acknowledge when we say, we believe the Catholick Church.
The most obvious and most general notion of this Catholicism consisteth in the diffusiveness of the Church, grounded upon the Commission given to the Builders of it, Go teach all nations, whereby they and their Successors were authorized and impowered to gather Congregations of Believers, and fo to extend the borders of the Church unto the utmost parts of the Earth.
The Synagogue of the Jews especially consisted of one Nation, and the Psal. 76. 1, 2. publick Worship of God was confined to one Countrey, In Judah was God
known, and his name was great in Ifrael; in Salem was his Tabernacle, Pspl. 147.29. and his dwelling place in Sion. He shewed his word unto Jacob, his sta
tutes and his judgments unto Ifrael; he hath not dealt so with any nation. The Temple was the only place in which the Sacrifices could be offered, in which the Priests could perform their Office of Ministration ; and
so under the Law there was an inclosure divided from all the World besides. Pfal. 2. 8. But God said unto his Son, I will give the heathen for thine inheritance,
and the utmost parts of the earth for thy possession. And Christ commande Mark 16. 15. ed the Apostles, saying, Go ye into all the world and preach the Gaffel Luke 24. 47. to every creature : that repentance and remission of sins should be preach
ed in his name among all nations, beginning at Jerusalem. Thus the Church of Christ, in its primary institution, was made to be of a diffusive nature, to spread and extend it self from the City of Jerifalem, where it first began, to all the parts and corners of the Earth. From whence we find
them in the Revelation crying to the Lamb, Thou wast pain, and hast re* We havebe deemed us to God by thy blood, out of every kindred, and tongue, and fore observed people, and nation. This reason did the ancient Fathers render why the of Arius and Church was called * Catholick; and the nature of the Church is so described in naming the the Scriptures. Church in their Creed, they gave withal the interpretation of it, Eis uiæv Kalonox W 'Exxanciæv 78.017, f de tractan l'avis Trope twr. S. Cyril of Jerusalem gives this as the first importance of the word, Kæborxlu ü o raxay dice to reons eivce of oixopefóns de werétwo yñs ows wiegerws. Catech. 18. Ubi ergo erit proprietas Catholici nominis
, cùm inde dieta sit Catholica, quod fit rationalis & ubique diffusa ? Optatus, l. 2. Ipsa eft enim Ecclesia Catholica: unde Kæloruxo Græcè appellatur, quòd per totum orbem diffunditur. S. Aug. Epift. 170. Ecclesia illa est quam modo dixi unicam suam, hæc eft unica Catholica quæ toto orbe copiosè diffunditur, quæ usque ad ultimas gentes crescendo porrigitur. Idem, Epift
. 30. Si autem dubitas quod Ecclesiam quæ per omnes gentes numerositate copiofa dilatatur, S. Scriptura commendat, multis & manifestislimis teitimoniis ex eadem authoritate prolatis onerabo. Idem, contra Crescon. 1. 1. 6.33. Sancta Ecclesia ideo dicitur Catholica, pro eo quòd universaliter per omnem mundum fit diffusa. Isidorus de Summo Bono, lib. 1. cap. 9.
Secondly, They call the Church of Christ the Catholick Church, becaufe it teacheth all things which are necessary for a Christian to know, whether they be things in Heaven or things in Earth, whether they concern the condition of Man in this life, or in the life to come. As the Holy Ghost did lead the Apostles into all truth, fo did the Apostles leave all truth unto the
Church, which tcaching all the fame, may be well called * Catholick, from * This is the the univerfalicy of necessary and saving truths retained in it.
second Interpretation deli
vered by S. Cyril. Και με το διδάσκειν καθολικώς και ανελλιπώς απάντα τα εις γνώσιν ανθρώπων ελθείν οφείλοντα δό μαλα αει τι οραsão sej dopcétav meg lechowu 678cquiaru to xj ériyeiwr, Catech. 18. Ecclesia Græcum nomen est
, quod in Latinun vertitur Convocatio, propterea quod ad se oinnes vocet. Catholica (id eft, Universalis) ideo dicitur quia per universuin mundum eft conftituta, rei quoniam Catholica, hoc est, generalis in cadem doctrina elt ad instructionem. In Decret. Ivo, lib. I.
Thiidly, The Church hath been thought fit to be called Catholick in reference to the universal obedience which it prescribeth; both in respect of the Persons, obliging men of † all conditions; and in relation to the precepts, † This is the requiring the performance of all the evangelical commands.
pretation of S. Cyril, Kos Alg ο παν για ανθρώπων είς ευσέβειαν απολάσεν αρχόντων τε και αρκομύων, λογίων τε και ιδιωτών. Cat. 18. | Si reddenda Catholici vocabuli ratio cft, & exprimenda de Græco interpretatione Latina, Catholicus ubique unum, vel (ut doctiores putant) obedientia omnium nuncupatur, mandatorum fcilicet Dei. Unde Apoítolus, si in omnibus obedientes eftis, & iteruin, sicut enim per inobedientiam unius peccatores constituti sunt multi, fic per diéto audientiam unius jufti constituentur multi, Ergo qui Catholicus, idem jufti obediens, Pacianus Epift. 1. ad Sympron. Acutum aliquid videris dicere cùm Catholicæ nomen non ex orbis totius communione interpretaris
, fed ex observatione præceptorum omnium divinorum atque omnium Sacramentorum : quafi nos etiam, fi fortè hinc tit appellata Catholica, quod totum veraciter teneat, cujus veritatis nonnullæ particulæ etiam in diversis inveniuntur hærefibus, hujus nominis testimonio nitamur ad demonftrandam Ecclefiain in omnibus gentibus, & non promiflis Dei & tam multis tamque manifestis oraculis iplius veritatis. Sed neinpe hoc est totum, quod nobis persuadere conaris, folos remanfiffe Rogatiltas, qui Catholici rectè appeliandi funt ex observatione præceptorum omnium divinorum atque omnium Sacramentorum. S. Aug. Vincentio, Epift. 48. Indeed this notion of the Catholick Church was urged by the Donatists as the only notion of it in opposition to the universality of Plate and Communion. For when the Catholicks answered for themselves, Quia Ecclefiæ toto orbe diffulæ, cui teftimonium perhibet Scriptura diviña, ipfi non Donatiltæ communicant, unde Catholici meritò & funt & vocantur : Donatiltæ autem responderunt, Non Catholicum nomen ex univerfitate gentium, fed ex plenitudine Sacramentorum inftitutum. Idem collat. 3. diei c. 2.
Fourthly; * The Church hath been yet farther called or reputed Catho- * This is the lick, by reason all graces given in it, whereby all difeafes of the Soul are fourth and last healed, and spiritual virtues are disseminated, all the works and words, and en by s.Cya thoughts of Men are regulated, till we become perfect Men in Christ ril, so Arara
elv å se feegπαύειν, άπαν το ή αμαριών είδο- Alg ψυχής και CώματG- επιτελεμίων, κεκλήθαι τε και αυτή πάσαν ιδέαν ονομαζομένης αρετής, αν έρΓοις τε και λόξοις και συνδυματικούς παν7οίους χαρίσμασι. Catech. 18.
In all these four acceptations did some of the ancient Fathers understand the Church of Christ to be Catholick, and every one of them doth certainly belong unto it. Wherefore I conclude that this Catholicism, or second affection of the Church, consisteth generally in universality, as embracing all forts of persons, as to be disseminated through all nations, as comprehending all ages, as containing all necessary and saving truths, as obliging all conditions of men to all kind of obedience, as curing all diseases, and planting all Graces in the Souls of men.
The necessity of believing the Holy Catholick Church appeareth first in this, that Christ hath appointed it as the only way unto eternal Life. We read at the first, that the Lord added daily to the Church such as should be Afts 2. 47. saved; and what was then daily done, hath been done fince continually. Christ never appointed two ways to Heaven ; nor did he build a Church to fave fome, and make another institution for other mens Salvation. There is Acts 4. 12. 110 other name under heaven given umong men whereby we must be saved, Kæbestię do but the name of Jesus ; and that name is no otherwise given under Heaven Loirahie
! than in the Church. As none were faved from the deluge but such as were xulci rj Üvwithin the ark of Noah, framed for their reception by the command of God; dogo me reception · as none of the first-born of Egypt lived, but such as were within those habi- buss tij arpeitations, whose door-posts were sprinkled with blood by the appointment of vas ways to
τας χαμαζομύες έχεν ώ εαωήoίς καταφυγώς· έτω δέδωκεν ο Θεός το κόσμο κυμαινομούν και χαμαζομμου κο ή αμαρ7ημάτων τας Γιωα-, ωμας λείουθίας Εκκλησίας, ώ αίς καθάπες λιμέσιν ενόρμοις ώ νήσοις και διδασκαλίαι η αληθείας ασί, προς ας καθαρούτιν oi Si Movies Car Seat, S. Theophil. Antioch. Autol
. 1. 2. Må 3 gráxerv drevancige i Calvejar toe't be anchurtz rj undevan o Kaponieis Emdev enxanoices te missas mes 76 Xevi Xerso duwdelivov ponde GW S. s'Chryf in Pafcha Hom. I.
God for their preservation ; as none of the inhabitants of Jericho could escape the fire or sword, but fuch as were within the house of Rahab, for whose protection a Covenant was made : fo none Thall ever escape the eternal wrath of God, which belong not to the Church of God. This is the congregation of those Persons here on earth which shall hereafter meet in Hea
These are the vessels of the Tabernacle carried up and down at last to be translated into, and fixed in the Temple.
Secondly, It is necessary to believe the Church of Christ which is but one that being in it we may take care never to cast our selves, or be ejected out of it. There is a power within the Church to cast those out which do belong to it ; for if any neglect to hear the Church, faith our Saviour, let him be unto thee as an heathen man and a publican. By great and scandalous Offences, by incorrigible misdemeanors, we may incur the censure of the Church of God; and while we are shut out by them, we stand excluded out of Heaven. For our Saviour faid to his Apostles, upon whom he built his Church, Whofesoever fins ye remit they are remitted unto them, and whose foever fins ye retain they are retained. Again, A man may not only passively and involuntarily be rejected, but also may by an act of his own cast out or reject himself, not only by plain and complete apostasie, but by a defection from the unity of Truth, falling into fome damnable Heresie; or by an active Separation, deserting all'which are in communion with the Catholick Church, and falling into an irrecoverable Schism.
Thirdly, It is necessary to believe the Church of Christ to be holy, left we should presume to obtain any happiness by being of it, without that holiness which is required in it. It is enough that the end, institution, and administration of the Church are holy : but, that there may be some real and permanent advantage received by it, it is necessary that the Persons abiding in the communion of it should be really and effectually sanctified. Without which holiness the privileges of the Church prove the greatest disadvantages; and the means of Salvation neglected, tend to a punishment with aggravation. It is not only vain but pernicious to attend at the Marriage-fealt without a Wedding-garment; and it is our Saviour's description of folly to cry, Lord, Lord, open to us, while we are without oil in our Lamps. We must acknowledge a necessity of holiness, when we confess that Church alone which is holy can make us happy.
Fourthly, There is a necessity of believing the Catholick Church, because ca Ecclesia ett quæ verum
except a man be of that he can be of none. For being the Church which cultum reti- is truly Catholick containeth within it all which are truly Churches, whonet. Hic eft soever is not of the Catholick Church, cannot be of the true Church. That hoc eft domi- Church alone which first began at Jerusalem on earth, will bring us to the cilium fidei, Jerusalem in Heaven; and that alone began there which always embraceth hoc templum the faith once delivered to the Saints. Whatsoever Church pretendeth to quis non in- a new beginning, pretendeth at the same time to a new Churchdome, and traverit; vel à whatsoever is fo new is none. So necessary it is to believe the Holy Caquo fi quis exierit ; à spe
tholick Church. vitæ ac salutis Having thus far explicated the first part of this Article, I conceive every æternæ alie- Person sufficiently furnished with means of instruction what they ought to Lactant. l. 4. intend when they profess to believe the Holy Catholick Church. For there.
by every one is understood to declare thus much : I am fully perfuaded, and make a free Confession of this, as of a necessary and infallible Truth, That Chrift, by the preaching of the Apostles, did gather unto himself a Church, consisting of thousands of believing persons and numerous congregations, to which he daily added such as should be saved, and will successively and daily add unto the fame unto the end of the World: so that by the virtue of his all-fufficient promise, I am assured that there was, hath been hitherto, and