« PreviousContinue »
of these Epiftles in S. Jerom's time among the Latines, and before among tbe Gresks, as appeareth by Eusebius. Tolare si za vb léxwbovi g jafarn og óvojice so welu w Kolonorār itisong siran aisig, isé ar an's value wife. ó' wardei gião of wooden wurñs furnérourur, wis side asforelóns loda urais rj aurns fons emla Kedonexão. Hift. l. 2. c. 23. The same was in use before the time of Eusebius, as appeareth by Dionysius Bishop of Alexandria, 'o ñ Gecylentons de Kabonexñs imisoaña wegúrese Yen aurg Th nonto. Euseb. Hift. 1. 7. c. 25. And aforc him, as appeareth by Origen, AGÚTE291 Ý To set Meerer, wis Dére jonghouło w To Workcanla, öv xj ydy cu o Kalonsrñ é mosong dia rótay ayonósnoe, Euseb. Hift. Eccl. 1. 6. c.25. Thus ancienily Epiftola Catholica was used for a general Epiftle, Kado Aixad je c'rajono av, imhdai ý wegs iv AG decom oxy. ws ai iš nains, cance xccbóng treg's wxles, Leontius de Sectis : and so continued, not only in relation to the Scrip tures, but to the Epistles of others, as Eusebius of Dionysius Bishop of Corinth, Xeyalpebralov árust Go to xulisa's cons wilurģto Kaboarnais wegs Tas irxancias 'Episodcñs. Hist. lib. 4. cap. 23.
So Jullin fense; as the Catholick Resurrection is the Resurrection of all men, the Martyr, pe Catholick * Opinion the Opinion of all men. Sometimes it was used as a
K«- word of Srate, signifying an Officer which collected the Emperor's Revenue Gorexlu saj
Cwróvo pé- in several Provinces, united into one Diocess; who, because there were var) si vicen particular Officers belonging to the particular Provinces, and all under omelupadon him, was therefore called the Catholicus, as general Procurator of them άμα πάνων evásaon shoá all, from whence that title was by some transferred upon the Christian Pacoas mj xesor. triarchs. Dial. adv. Tryph. et Theophilus Antechenwς, ότι διωατός εσιν ο Θιός ποιήσαι ? καθολικω ανάσασιν απάντων ανθρώπων. Αd Acol. 1. τ. So Tertullian wsos 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 domeßicos differebant, non tamen ea fuiffe creden, dum eft, quæ aliam regulam fidei superducerent, diversam & contrariam illi: quam catholicè in medium proferebant. De Pref. adv. Her. 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, k. 4. Origen against Celsus, raboaixãs dingové plyo! Oiò ó dove areas ar@gør#6, raleanaudéron, Ocg a da, l. s. which he expounds immediately by xalóay dear frefúer. So he speaks of xabodoxov ' Kéagy früdo, & c t Kebonrecht an
Árlour Ta área rugółwy étairw. $0 Justin Martyr, durasiay tałs meti auto's & Kalonoxis dažng cinaban. De Monarch. Dei.
We read in the old Gloffary, xabariges Rationalis, that is, tbe Receiver of the Imperial Revenue ; not that it hgnifies so much of it felf, but because he was the general Receiver, and so not for receiving or accounting, but for the generality of his Accounts in respost 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 Constantine signified to Cæcilianus Bishop of Carthage, that he had written to his Procurator General το deliver him Monits, "Εδωκα γράμματα προς Ούρσον ή διασημόταν Καθολικόν τ 'Αφρικής, και εδήλωσα αυτα όπως Tergoaóss párhus The Cañ skátnli áraesfuña on, egylion. Euseb. Hift. I. 1o. c. 6. And in the same manner to Eusebius, 'Απίσαλ) 3 γράμμαθα ολα τ ημεζέρας ημερότηλο προς τη διοικήσεως Καθολικών όπως αν πάντα τα προς και επισκλω são mundo de la Sagutin egunishey. Idem de vita Constant. l. 4. c 36. Socr. Hist. Eccl. l. 1. 6.9. So Suidas, 'Exigong 'lgalavõ rõ asgáty wegs Mogpueron Kalonoxov, which is the 36. of his Epistles extant. This Rationalis summarum war by the Greeks expressed thus either by one word, Kebonixòs, or by more to the same purpose. So Dio Coccianus speaking of Aurelius Eubulus, To's gS dy, Kabag nélos éxibelegue pelu eden öte óx idmuover, in Excerp. l. 79. So Porphyrius, eso και Θαυμασία τινός τένομα έπασελθονο τες καθόλο λόγος πρώτον G-. in Vita Plotin. So Dionyfius of Alexandria peakers of Macrianus, who was Procurator furnme rei to the Emperor Valerianus, “ος πρότερον επί καθόλν λόγων λεγόμμα. eivaus Badialws, ó' din sökolor (alluding to aółwy) de xsdonoxión (alluding to xadóas) iegmarv, na woté*\wxty dość segm banxi vị Arsea: 8 Tĩ; 8 097 8sty hai tap, Tay * mà KatsA8 và 86 87 88 Coupe ở xa66A8 Toáua, bắt
resow variojo tô weg wavlov doce trov?wo mjeri wãri oid xj Kedonoxñs wr8 cnxanoias vílove sodéri@. Euseb. Hift. 1.7. C. 1o.
When this title is attributed to the Church it hath not always the fame | notion or 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 Can tholick Church is meant no more than the common Church, into which alt fuch persons as belonged to that Parish in which it was built were wont to
congregate. For where Monasteries were in use, as there were separate ha· bitations 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 καθοainny is often to be understood, especially in the latter Greeks, for the common or Parochial Church. As we read in Codinus de Offi. ciis Conftant. 'o Earsadig tot cvaxhi Zwy Kuboxoxãv 'Exxamciär. And again, 'o "As Xov om 'Exxancsão amor en mi cvoklis un peu Kalonirūv 'Exxangião RP weglegris og Euxedais. So likewise Balsamon, tély Exxe ander o Movasiesão dtorxmle's, ws • Laxeadaeis Caroxo essir.is • * Kaleaixar 'Erranolūv pegylosis. lib. 7. Juris Græcorum. Where appeareth a manifeft di ftinction 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, Malebo xixois saugraviors a wifixotiros Sappov7es, tas Kubensra's a Sarno isfuos, vt om eni toutons Cuvážewy xml aegailes. lib. 4. Juris Græcorum.
Again, 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 Schismaticks, expressing a * particular Church continuing in the true Faith * 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, rerów @ Inickor na i Enúęın Kalorieñs crxhingoiss. lib. 4. cap. 15. So kalonixa enranoia d'Alešavogeix, in Epiphanius. Thus Grégory Nazianzen begins his own last will, senócio é icróra of Kotonixas exincias Karse71v8 σόλα, in which he bequeaths his Etate, τη αγία Καθολική Εκκλησία τη ν Ναζιανζ, and fubfcribes it after the Game manner in words in which he began it, and so the rest of the Bishops which subscribed a's witnesses, 'Ajoinóxic tiσκοπGσ Καθολικής Εκκλησίας των Ικονίω. "οπλιμο επίσκοπών της 'Ανθιόχαν Καθολικής εκκλησίας. Θεοδόσιος επίσκοπG- η Καθολικής Εκκλησίας τ ω Υδη. ΘεόδελG- επίσκοπG- τ αγίας Καθολικής εκκλησίας της 'Απάμειαν. Θεμίσια επίσκοπG- τ Καθολικής εκκλησίας της Αδριανάπολιν. In the fame manner peak the Latines, Εodem itaque tempore in Ecclesia Hipponenti Catholicâ Valerius Sanctus Episcopatum gerebat. Pofidius 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, sy wãous ai Kelohorses 'Exxanciou Cure barõru suiv. 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. 1. de Pentec. Whence we read in the Synod of Ariminum, sis to αυτό πάντες επίσκοποι Ζωήλθον, ίνα και η πίσις τ Καθολικής Εκκλησίας γιωρεθή, και οι τανανθία Φρον&νες έκδηλοι βίοναι, although in Athanafius, Theodoret and Socrates, it be constantly written, pf Kabonexãs 'Exxazolas, yet s. Hilary did certainly read it rais Keloroxas 'Exxancias, for it is thus translated in his Fragments, Ut fides claresceret omnibus Ecclefiis Catholicis, & hæretici nofcerentur. From whence it came to pass, that in the same City 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, "Ar ποτε επιδημής ώ πόλεσι, μη απλώς εξέταζε συ το Κυριακόν έσι και η αι λοιπαι η ασεβών αιρέσες Κυριακα τα εαυτώ ασήdaude xaneivériyagiri rende wõ ésiv carūs о'rxancia, árna wõ isiv s Kabonexa crxancía. Catech. 18. Ego fortè ingrersus populofam urbem hodie cùm Marcionitas, cùm Apollinaricos, Cataphrygas, Novatianos, & cæteros. ejusmodi comperissem, qui fe Christianos vocarent, quo cognomine congregationem meæ plebis agnofcerem nisi Catholica diceretur ? Pacian, ad Symp. Ep. 1. Tenet proftremò ipsum Catholicæ nomen, quod non fine causa ifta Ecclefia fola obtinuit, ut cùm omnes hæretici se Catholicos dici velint, quærenti tamen peregrino alicui, ubi ad Catholicam conveniatur, nullus hæreticorum, vel Bafilicam suam vel domum audeat oftendere. S. Aug. cont. Epift. 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 accep
pellatione n which we have al
* propriâ decuready delivered. That Church which was built upon the Apostles as upon it caput p the foundation, cong I by their preaching and I
re. cipale figna
ri? 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 fame 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 such 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.
t I conceive at first there
was no other meaning in the word Kebodoxinh than what the Greek Language did signifie thereby, that is, tota or univerfa, as s. Austin, Cùm dixisset de super contexta, addidit per totum. Quod fi referamus ad id quod fignificat, nemo ejus eft, expers 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, "OTY v paviñ o imicron G., iné to who řSW, ώσσες όπ8 αν η Χρισος Ιησές, κι η Καθολική Εκκλησία, Ep. ad Smyrnaos) is Clemens Alexandrinus, μόνω είναι φαν e pas de maior ry Kæbo nixlw 'Exxnychav. Strom. 1.7. But the Passion of Polycarpus written in the name of the Church of Smyrna, may be much ancienter, in which the original notion seemetis moft clear, 'H'Exxancia rs of ý naogirõru Σμύρναν τη σαροικίση και Φιλομιλίω, και πάσαις και πάντα τόπον η αγίας Καθολικής εκκλησίας παροικίαις, 1. e. omnibus totius Ecclefiæ paræciis. Eufeb. Hift. Eccl. 1.4. C. 15. It was otherwise called in the same notion » xabóng. As Apollinarius Bishop of Hierapolis, Thi xalóny w wūras man was gegevón o'rxanciav Baceo Pruétu diddoxovla tñ innvoediowy wvouual G. Apud Eufeb. 1.5. C. 16. And Eufebius, Ilegnet ä сis ažno in my délela ali xe ta auta w wrautas *xxou aj s xabóns xj córns and oğis cnxancias de peregrins. Hift. 1.4. c.7. Kulonoxa then and ; xabóns is the same, the whole, gene. tals or universal. - Yỳ 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 uniyerfal Church, yer those which followed did signifie by the same 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 fpace of time, they considered how the nature of the Church was to be univerfal, and in what that universality did consut. .
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, so far, I conceive, we may safely 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 confifteth 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 Pfal. 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, Psrl. 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 command Mark 16. 15. ed the Apostles, saying, Go ge into all the world and preach the Gospel 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 Jerusalem, where it
first began, to all the parts and corners of the Earth. From whence we find Rev. 5.9. them in the Revelation crying to the Lamb, Thou wast pain, and baft 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 fo described in Euzoius, that naming the the Scriptures. Catholick Church in their Creed, they gave withal the interpretation of it, Eis picy Kebodonlu 'Exxaclav tő.018, p die STFOLTOS ewis Trecto. S. Cyril of Jerusalem gives this as the first importance of the word, Kocbonoxli xaxe doce Th X ons eirou o vixxuelóns die weegtwy yns (ws Treeglta. Catech. 18. Ubi ergo erit proprietas Catholici nominis, cùm inde dicta fit Catholica, quòd fit rationalis & ubique diffusa ? Optatus, 1. 2. Ipsa est enim Ecclesia Catholica: unde Kalona Græcè appellatur, quòd per totum orbem diffunditur. S. Aug. Epift. 170. Ecclesia illa eft quam modò dixi unicam suam, hæc est unica Catholica quæ toto orbe copiosè diffunditur, quæ usque ad ultimas gentes crescendo porrigitur. Idem, Epift. 30. Si autem dubitas quòd Ecclefiam quæ per omnes gentes numerositate copiofa dilatatur, S. Scriptura commendat, multis & manifestiflimis testimoniis ex eadem authoritate prolatis onerabo. Idem, contra Crescon, I. 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 ir 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, so did the Apostles leave all truth unto the
Church, which teaching all the fame, may be well called * Catholick, from * This is the
econd Interthe universalicy of necessary and saving truths retained in it.
vered by S. Cyrid. Kai ale To Fideloxiy xatoninas sj civeraunās är avec Tá sis grãos cv@garwv inden ópezovta od Presence nei te occa zãy ne copatwy arece luchtwy 78garian Terjeeyewv, Catech. 18. Ecclesia Græcum nomen eft, quod in Latinum vertitur convocatio, propterea quod ad fe omnes vocet. Catholica (id eft, Universalis) ideo dicitur quia per universum mundum eft conftituta, vel quoniam Catholica, hoc est, generalis in eadem doctrina eft ad instructionem. In Decret. Ivo, lib. I.
Thidly, 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. .. third inter
pretation of S. Cyril, Kod ale co zão gfi o arfgastwu ris, iucíburav zaroldasev ug xóvwv TE X oz xonówn, doylwe te zj identūr. Cat. 18. t si reddenda Catholici vocabuli ratio eft, & exprimenda de Græcó interpretatione Latina, Catholicus ubique unum, vel (ut doctiores putant) obedientia omnium nuncupatur, mandatoruin fcilicet Dei. Unde Apostolus, si in omnibus obedientes estis, & iterum, Sicat enim per inobedientiam unius peccatores constituti sunt multi, lic per dicto audientiam unius jufti constituentur multi, Ergo qui Catholicus, idem jufti obediens, Pacianus Epift. 1. ad Sympron. Acutum aliauid videris dicere cùm Catholicæ nomen non ex orbis totius communione interpretaris, fed ex obfervatione præceptorum omnium divinorum atque omniam Sacramentorum : quasi nos etiam, fi forte hinc fit appellata Catholica, anod torum veraciter teneat, cujus veritatis nonnullæ particulæ etiam in diversis inveniuntur hærefibus, hujus nominis teftimonio nitamur ad demonftrandain Ecclesiain in omnibus gentibus, & non promislis Dei & tam multis tamque manifestis oraculis ipfius veritatis. Sed neinpe hoc est totum, quod nobis periuadere conaris, folos remanfiffe Rogatiltas, qui Catholici rectè appellandi sunt ex observatione præceptorum omnium divinorum atque omnium Sacramentorum. S. Aug. Vincentio, Epift. 48. Indeed this notion of the Catholick Church was urged by the Donatifts as the only notion of it in opposition to the univerfality of plate and Communion. For when the Catholicks answered for themselves, Quia Ecclefiæ toto orbe diffufæ, cui teftimonium perhibet Scriptura divina, ipfi non Donatiftæ communicant, unde Catholici meritò & funt & vocantur : Donatiftæ autem responderunt, Non Catholicum nomen ex universitate 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 wen by s.
, explication githoughts of Men are regulated, till we become perfect Men in Christ ril, só Asama
. Donexūs icle66Jesus.
HV ü xej Press #buhv, örev so se pot duce movenda em Alg! Yuxins sejl Carmece? *17:28 plav, xextñalicí te cu orñ ñãoxy idé atv óvou coming dztläs, cv šefons te rj tólois sã oss Succhixois tavloross muestruari. 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 diseafes, and planting all Graces in the Souls of men.
The necessity of believing the Holy Catholick Church appeareth first in this, that Chrisĩ 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 astian . Saved; and what was then daily done, hath been done fince continually. °Cbrist 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 Aets 4. 12. no other name under heaven given among men whereby we must be faved, Kæbétie cu but the name of Jesus ; and that name is no otherwise given under Heaven the
Sandwno rol than in the Church. As none were faved from the deluge but such as were mulai mej 'rwithin the ark of Noah, framed for their reception by the command of God; d'ego es retention · as none of the first-born of Egypt lived, but such as were within those habiamos em nomé
అe txkria tations, whose door-posts were sprinkled with blood by the appointment of vas miegs to
To's ZeruatoMetuosa er ús éculožg xolapuycés. Štw décounty • Osos tu xárucs rupestro polyó co se xhuacoulues wwe i wycon mucé twv océs Cüwa. ωμας λείο μας Εκκλησίας, ώ αίς καθάπερ λιμέσιν ενόρμοις ώ νήσοις αι διδασκαλίαι τ' αληθείας ασί, προς ας καλαφούτιν di Storlies Carboats, S. Theophil. Antioch. Autol. I. 2. Mis j wag hxcely Nemancice to Calzeice Tourluw Striséuela si rendove Kofonis itular insanoias de aristas yes 76 Xev Xerxsg drweyevov je odè Ga . s. 'Chryf. in Pafohe Hom. 1.
God for their preservation ; as none of the inhabitants of Jericho could escape the fire or sword, but such as were within the house of Rahab, for whose protection a Covenant was made : so none shall 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 Heaven. These are the vessels of the Tabernacle carried up and down at last to be translated into, and fixed in the Templ
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 felves, 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 bear 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 said to his Apostles, upon whom he built his Church, Whofefoever fins ye remit they are remitted unto them, and whofefoever 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 a v. paration, deferting 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 holinefs 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 fanctified. 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 necellity of holinels, when we confels that Church alone
which is holy can make us happy. Sola Catholi- Fourthly, There is a necessity of believing the Catholick Church, because ca Ecclefia eft excep
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 foever is not of the Catholick Church, cannot be of the true Church. That fons veritatis,
domi: Church alone which first began a falem 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 Dei : quo fi quis non in- a new beginning, pretendech 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 fpe
THOLICR Church. vitæ ac falutis Haying thus far explicated the first part of this Article, I conceive every æternæ alie- Person fufficiently furnished with means of instruction what they ought to nus eft. Lattant.1.4. intend when they profess to believe the Holy Catholick Church. For there. 6. 30.
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 Christ, 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