Imágenes de páginas
PDF
EPUB
[ocr errors]

of thefe Epiftles in S. Jerom's time among the Latines, and before among the Greeks, as appeareth by Eufebius. TotaUTE H τὰ κι' τ Ιάκωβον, ο η πρώτη Ἡ ὀνομαζομθύων Καθολικῶν ἐπιβολὴ εἶναι λέγει, ἰδέαν ως καθόύει με πολλοὶ γῆν ἢ πάλαι αὐτῆς ἐμνημονούσαν, ὡς εἰδὲ το λεγομένης Ιέδα μιας καὶ αὐτῆς ἔσης ἢ ἑπτὰ Καθολικῶν. Ηβ. 1. 2. C. 23. The fame was in use before the time of Eufebius, as appeareth by Dionyfius Bishop of Alexandria, 05 Baylexisns didè ↑ Kabodizñs ixisodãs Wegreater AUTE TO . Eufeb. Hift. 1. 7. c. 25. And afore him, as appeareth by Origen, Adrog 5 TO Mágner, 7 ὡς Πέτρο ὑφηγήσατο αὐτῷ ποιήσαντα, ὃν καὶ τὸν ἐν τῇ Καθολικῇ ἐπιτολῇ δια τέτων ὠμολόγησε, Eufeb. Hift. Eccl. I. 6. c. 25. Thus anciently Epiftola Catholica was ufcd for a general Epistle, Καθολικαὶ 3 εκλήθησαν, ἐπειδὰν ὁ πρὸς ἐν ἔποπο Γράφη w's ai to Пaúλx, dîna xatóre wegs warla, Leontius de Sectis: and fo continued, not only in relation to the Scriptures, but to the Epiftles of others, as Eufebius of Dionyfius Bishop of Corinth, Xenopalov äacy cautor xabisa's coais ὑπελυπᾶτο Καθολικαῖς πρὸς τὰς ἐκκλησίας Επιτολαῖς. Hift. lib. 4. cap. 23.

σαν

[ocr errors]

* So Juftin fenfe; as the Catholick Refurrection is the Refurrection of all men, the Martyr, Catholick*Opinion the Opinion of all men. Sometimes it was used as a Taura Ka- word of State, fignifying an Officer which collected the Emperor's Revenue θολικό και (Csóvá- in feveral Provinces, united into one Diocefs; who, because there were ((κελόντι φά va) avia particular Officers belonging to the particular Provinces, and all under ὁμοθυμαδὸν him, was therefore called the † Catholicus, as general Procurator of them áváson - all, from whence that title was by fome transferred upon the Chriftian Paxeio. triarchs.

ἅμα πάντων

Dial, adv.

Tryph. o

So

Theophilus Antiochenus, ὅτε διατός ἐσιν ὁ Θεὸς ποιῆσαι καθολικώς ἀνάτασιν ἁπάντων ανθρώπων. Αd Auol. 1. r. Tertullian ufes 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 domefticos differebant, non tamen ea fuiffe creden dum eft, quæ aliam regulam fidei fuperducerent, diverfam & contrariam illi quam catholicè in medium proferebant. De Pref. adv. Har. c. 26. Hæc itaque difpecta totum ordinem Dei Judicis operarium & (ut digniùs dixerim) protectorem Catholicæ & fummæ illius bonitatis oftendunt, L. 2. adu. Marcion. So he calls Chrift, Catholici patris Sacerdotem, 4. 4. Origen againf Celfus, καθολικῶς επιφηνάμθμοι Θεὸν ἐδένα προς ἀνθρώποις, κατεληλυθέναι, ἢ Θεᾶ παῖδα, 1.5. which he expounds immediately by καθόλις λελειμθραν. So he fpeaks of καθολικὸν Κέλτα ψεύδω, & ε τῷ Καθολικῷ τε πάντων * τα πάτρια παρόντων ἐπαίνω. So Juftin Martyr, αμνησίαν τοῖς μετ' αὐτὲς & Καθολικῆς δόξης ανέλαβον. De Mor narch. Dei. We read in the old Glossary, xabarinos Rationalis, that is, the Receiver of the Imperial Revenue ; not that it fignifies fo much of it felf, but because he was the general Receiver, and fo not for receiving or accounting, but for the generality of his Accounts in respect of others who were inferior, and whofe Receipts and Accounts were more particular; therefore he was called Catholicus, who by the Latines was properly styled Procurator fummæ rei, or Rationalis fummarum. Thus Conftantine fignified to Cæcilianus Bishop of Carthage, that he had written to his Procurator General to deliver him Monies, "Εδωκα γράμματα προς Ούρσον ἢ διασημότατον Καθολικὸν τ' Αφρικῆς, καὶ ἐδήλωσα αὐτῷ ὅπως TRIMIXING POλHS TH Chappal aαesfuñas Pegion. Eufeb. Hift. 1 10. c. 6. And in the fame manner to Eufebius, Απέσαλη 3 γράμματα τα ημετέρας ημερότητα προς τ ο διοικήσεως Καθολικὴν ὅπως ἂν πάντα τὰ πρὸς ἢ ἐπισκευτώ από Tay inilndesa @ Dage lire. Idem de vita Conftant. 1.4. c 36. Socr. Hift. Eccl. l. 1. c.9. So Suidas, Eisen Indiave To Dybar wegs Пoguesor Kaboλixor, which is the 36. of his Epiftles extant. This Rationalis fummarum was by the Greeks expreffed thus either by one word, Kalorixos, or by more to the fame purpose. So Dio Coccianus speaking of Aurelius Eubulus, Tes de Katóry rófus illesdir öisin idudes, in Excerp. 1.79. So Porphyrius, Ore καὶ Θαυμασία τινὸς τὔνομα ἐπεισελθόν]Θ- τες καθόλεις λόγοις πράττον G. in Vita Plotin. So Dionyfius of Alexandria fpeakesh of Macrianus, who was Procurator fummæ rei to the Emperor Valerianus, "Ος πρότερον ᾗ ἐπὶ τ καθόλες λόγων λεγόμθμο εἶναι βασιλέως, δὲν εύλογον (alluding το λόγων) δὲ καθολικόν (alluding το καθόλες) εφρόνησεν, ἀλλ' ὑποπέπτωκεν αρα προ Φιλικῇ τῇ λεγέσης καὶ τοῖς προφητεύεσιν από καρδίας αὐτῶν καὶ τὸ Καθόλα μὴ βλέπεσιν, ο γδ μῆκε 7 καθόλος πρόνοιαν, καὶ τι κρίσιν ὑπείδε ο τα πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσι· διὸ καὶ Καθολικῆς αὐτὰ ἐκκλησίας γέγονε πολέμιο. Εufeb. Hift. 1. 7. c. 10.

*Thus 'Ex

κλησία καθο Aix is often

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 Catholick Church is meant no more than the common Church, into which all fuch perfons as belonged to that Parish in which it was built were wont to congregate. For where Monafteries were in ufe, as there were feparate habitations for men, and diftinct for women, fo were there alfo Churches for each diftinct and in the Parishes, where there is no distinction of Sexes, as to Habitation, there was a common Church which received them both, and therefore called *Catholick.

to be understood, especially in the latter Greeks, for the common or Parochial Church. As we read in Codinus de Officiis Conftant. Ο Σακελλίς * coyl ἔχων * Καθολικῶν Ἐκκλησιῶν. And again, Ο Αρχων τ ̓Εκκλησιῶν ἔχων * ενοχ Καθολικῶν ̓Εκκλησιών με προτροπῆς τα Σακελλίω. So likewife Balfamon, ΛίΓεη Σακελλάριο το μοναστριών διοικητής, ὡς : • Zaxedraers vono essing of Katorinär 'Ennλnoiär glass. lib. 7. Juris Græcorum. Where appeareth a manifeft diftinction of the Monaftick and the Catholick Churches. Hence Alexius, Patriarch of Conftantinople, complaineth of fuch as frequented-the private Chappels, and avoided the common Churches, defcribing thofe Perfons in this manner, Пalesasχικοῖς ταυροπηγίοις ἢ καὶ ἐπισκοπικοῖς θαῤῥόντες, τὰς Καθολικάς απόρροι, καὶ ἢ ἐπὶ ταύταις (ενάξεων καλάνες. lib, 4 Juris Græcorum.

Again, When the Church is taken for the Perfons making profeffion of the Christian Faith, the Catholick is often added in oppofition to Hereticks and Schifmaticks, expreffing 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 Eufebius of Polycarpus, re

νόμου ἐπίσκοπο τ α Σμύρνη Καθολικής Εκκλησίας. lib. 4. cap. 15. 50 Καθολική εκκλησία ή ο ̓Αλεξανδρεία, in Epiphanius. Thus Gregory Nazianzen begins his own laft will, Γρηγορία ἐπίσκοπα † Καθολικῆς ἐκκλησίας τ' ο Κωνσαντίνες πόλει, in which he bequeaths his Efate, τῇ ἁγίᾳ Καθολικῇ ἐκκλησίᾳ τῇ ἐν Ναζιανζῷ, and fubfcribes it after the fame manner in words in which he began it, and fo the rest of the Bishops which fubfcribed as witnesses, AudióxiC ixiσκοπα το Καθολικῆς ἐκκλησίας τον Ικονίῳ. Οπλιμῷ ἐπίσκοπα τ κ ̓Αντιόχειαν Καθολικῆς ἐκκλησίας. Θεοδόσι@ ἐπίσκοπο το Καθολικῆς ἐκκλησίας & Υδῇ. Θεόδελο ἐπίσκοπο ε ἁγίας Καθολικῆς ἐκκλησίας τε και Απάμειαν. Θεμίσιο izionon Kabodınãs c'undncías & & 'Aderavámori. In the fame manner speak the Latines, Eodem itaque tempore in Ecclefia Hipponenti Catholicâ Valerius Sanctus Epifcopatum 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 fentence against the Samofatenians thus, nỳ wãca ai Kaboλixai 'Exxλncía Cumparõσiv juiv. According to which notion we read in Leo the Great, Ad venerationem Pentecoftes unanimiter incitemur exultantes in honorem S. Spiritûs, per quem omnis Ecclefia Catholica fanctificatur, omnis anima rationalis imbuitur. Serm. 1. de Pentec. Whence we read in the Synod of Ariminum, eis tò αὐτὸ πάνες ἐπίσκοποι Γειήλθομύς, ἵνα καὶ ἡ πίσις δ Καθολικῆς ἐκκλησίας γνωρισθῇ, καὶ οἱ τάναντία Φρονα λες ἔκδηλοι πίοντας, although in Athanafius, Theodoret and Socrates, it be conftantly written, & Katolins 'Exxaxoias, yet S. Hilary did certainly read it rais Kabodixaïs 'Exxancías, for it is thus tranflated in his Fragments, Ut fides clarefceret omnibus Ecclefiis Catholicis, & hæretici nofcerentur. From whence it came to pass, that in the fame City Hereticks and Catholicks having their feveral Congregations, each of which was called the Church, the Congregation of the Catholicks was by way of diftinétion called the Catholick Church. Of which this was the old advice of S. Cyril of Jerufalem, "A, πολε ἐπιδημῇς ο πόλεσι, μὴ ἁπλῶς ἐξέταζε πᾶ τὸ Κυριακόν ἐςι· καὶ τὸ αἱ λοιπαὶ ἢ ἀσεβῶν αἱρέσεις Κυριακὰ τὰ ἑαυτῷ ασή λαια καλεῖν ἐπιχειρᾶσι· μηδὲ τοῦ ἐςὶν ἁπλῶς ἐκκλησία, ἀλλὰ τὸ ἐςὶν ἡ Καθολικὴ ἐκκλησία. Catech. 18. Ego forte ingreffus populofam urbem hodie cùm Marcionitas, cùm Apollinaricos, Cataphrygas, Novatianos, & cæteros. ejufmodi comperiffem, qui fe Chriftianos vocarent, quo cognomine congregationem meæ plebis agnofcerem nifi Catholica diceretur? Pacian, ad Symp. Ep. 1. Tenet proftremò ipfum Catholicæ nomen, quod non fine caufa ifta Ecclefia fola obtinuit, ut cùm omnes hæretici fe Catholicos dici velint, quærenti tamen peregrino alicui, ubi ad Catholi cam conveniatur, nullus hæreticorum, vel Bafilicam fuam vel domum audeat oftendere. S. Aug. cont. Epift. Fundamenti, cap. 4.

pellatione

cipale figna

ri? Pacianus,

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- propriâ decuready delivered. That Church which was built upon the Apostles as upon it caput printhe foundation, congregated by their preaching and by their baptizing, received continued acceffion, and diffeminated in feveral 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 fay, was after fome time called the Catholick Church, that is to fay, the name Catholick was used by the Greeks to fignifie the whole. For being every particular Congregation profeffing the name of Chrift, was from the beginning called a Church; being likewife all fuch Congregations confidered 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 diftinction fake at first they called the Church, taken in the large and comprehensive sense, by as large and comprehenfive a name, the † Catholick Church. t

t I conceive at firft there was no other meaning in the word Kabolin than what the Greek Language did fignifie thereby, that is, tota or univerfa, as S. Auftin, Cùm dixiffet de fuper contexta, addidit per totum. Quòd fi referamus ad id quod fignificat, nemo ejus eft, expers qui pertinere invenitur ad totum: à quo toto, ficut Græca indicat lingua, Catholica vocatur Ecclefia. Tract, in Joan. 118. The most ancient Author that I find it in, (except Ignatius, "On av avž o iníononC, cnes to wλnd "sw, ὥσπερ ὅπε ἂν ᾖ Χριςός Ιησές, ἐκεῖ ἡ Καθολικὴ ἐκκλησία, Ep. ad Smyrnaos) is Clemens Alexandrinus, μόνίω εἶναί φαρμ * αρχαίαν καὶ Καθολικών Εκκλησίαν. Strom. l. 7. But the Paffion of Polycarpus written in the name of the Church of Smyrna, may be much ancienter, in which the original notion feemeti, moft clear, 'H'Exxλncia rõ Di8 ʼn wagginŏra Σμύρναν τῇ παροικέσῃ ἐν Φιλομιλίῳ, καὶ πάσαις καὶ πάντα τόπον ἢ ἁγίας Καθολικῆς ἐκκλησίας παροικίας, i.e. omnibus totius Ecclefiæ parociis. Eufeb. Hift. Eccl. 1.4. c. 15. It was otherwife called in the fame notion n xabóλs. As Apollinarius Bihop of Hierapolis, Th 3 καθόλει καὶ πᾶσαν ἢ ὑπὸ ἐρανὸν ἐκκλησίαν βλασφημείν διδάσκον] τὰ ἀπηυθαδισμού voμal. Apud Eufeb. 1. 5. c. 16. And Eufebius, Προῄει ἢ εἰς αύξησιν καὶ μέγεθος ἀεὶ καὶ τὰ αὐτὰ καὶ ὡσαύτως ἔχεσα ή τ καθόλει καὶ μόνης ἀληθῶς ἐκκλησίας λαμπρότης. Hift. l. 4. c. 7. Καθολικὴ then and ή καθόλα is the fame, the whole, gener ral, or univerfal.

[blocks in formation]

Although this feem the firft intention of those which gave the name Catholick to the Church, to fignifie thereby nothing elfe but the whole or univerfal Church, yet thofe which followed did fignifie by the fame that affection of the Church which floweth from the nature of it, and may be expreffed by that word. At first they called the whole Church Catholick, meaning no more than the univerfal Church; but having used that term fome fpace of time, they confidered how the nature of the Church was to be univerfal, and in what that univerfality did confiít.

As far then as the ancient Fathers have expreffed themselves, and as far as their expreffions are agreeable with the defcriptions 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 neceffarily be fufficient for the explication of this affection, which we acknowledge when we say, we believe the Catholick Church.

The most obvious and moft general notion of this Catholicism confifteth in the diffusiveness of the Church, grounded upon the Commiffion given to the Builders of it, Go teach all nations, whereby they and their Succeffors were authorized and impowered to gather Congregations of Believers, and fo to extend the borders of the Church unto the utmoft parts of the Earth. The Synagogue of the Jews efpecially confifted of one Nation, and the Pfal. 76. 1, 2. publick Worship of God was confined to one Countrey, In Judah was God

Pfal. 2. 8.

known, and his name was great in Ifrael; in Salem was his Tabernacle, Pfrl. 147.29. and his dwelling place in Sion. He fhewed his word unto Jacob, his ftatutes and his judgments unto Ifrael; he hath not dealt fo with any nation. The Temple was the only place in which the Sacrifices could be offered, in which the Priefts could perform their Office of Miniftration; and fo under the Law there was an inclofure divided from all the World befides. But God faid unto his Son, I will give the heathen for thine inheritance, and the utmost parts of the earth for thy poffeffion. And Christ commandMark 16. 15. ed the Apostles, faying, Go ye into all the world and preach the Goffel Luke 24.47. to every creature: that repentance and remiffion of fins fhould be preached in his name among all nations, beginning at Jerufalem. Thus the Church of Christ, in its primary inftitution, was made to be of a diffusive nature, to spread and extend it felf from the City of Jerufalem, 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 waft flain, and haft redeemed us to God by thy blood, out of every kindred, and tongue, and fore obferved people, and nation. This reafon 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.

Rev. 5. 9.

[ocr errors]

We have be

Euzoius, that

Catholick

Church in their Creed, they gave withal the interpretation of it, Εἰς μίαν Καθολικά Εκκλησίαν το Θεό, τ' ἀπὸ περάτων ἕως περάτων. S. Cyril of Jerufalem gives this as the firft importance of the word, Καθολικά ἃ ἐν καλεῖ ἡ διὰ τὸ εξ πά σης είναι ο οικεμθύης Σπὸ περάτων γῆς ἕως περάτων. Catech. 18. Ubi ergo erit proprietas Catholici nominis, cum inde dicta fit Catholica, quòd fit rationalis & ubique diffufa? Optatus, l. 2. Ipfa eft enim Ecclefia Catholica: unde Katoxi Græcè appellatur, quòd per totum orbem diffunditur. S. Aug. Epift. 170. Ecclefia illa eft quam modò dixi unicam fuam, hæc eft unica Catholica quæ toto orbe copiosè diffunditur, quæ ufque ad ultimas gentes crefcendo porrigitur. · Idem, Epift. 30. Si autem dubitas quòd Ecclefiam quæ per omnes gentes numerofitate copiofa dilatatur, S. Scriptura commendat, multis & manifeftiffimis teftimoniis ex eadem authoritate prolatis onerabo. Idem, contra Crefcon. L. 1. c. 33. Sancta Ecclefia ideo dicitur Catholica, pro eo quòd univerfaliter per omnem mundum fit diffufa. Ifidorus de Summo Bono, lib. 1. cap. 9.

Secondly, They call the Church of Chrift the Catholick Church, becaufe it teacheth all things which are neceffary for a Chriftian 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,

Church, which teaching all the fame, may be well called * Catholick, from This is the the univerfality of neceffary and faving truths retained in it.

Second Interpretation delivered by jeg

S. Cyril. Καὶ ὰὶ τὸ διδάσκειν καθολικῶς καὶ ἀνελλιπῶς ἀπάντα τὰ εἰς γνῶσιν ἀνθρώπων ἐλθεῖν ὀφείλοντα δόγματα πείτε τῶν καὶ ἀοράτων πραγμάτων ἐπερανίων Tiyev, Catech. 18. Ecclefia Græcum nomen eft, quod in Latinum vertitur Convocatio, propterea quod ad fe omnes vocet. Catholica (id eft, Univerfalis) ideo dicitur quia per univerfum mundum eft conftituta, vel quoniam Catholica, hoc cft, generalis in eadem doctrina eft ad inftructionem. In Decret. Ivo, lib. I.

Thirdly, The Church hath been thought fit to be called Catholick in re

ference to the univerfal obedience which it prefcribeth; both in refpect of

the Perfons, obliging men of † all conditions; and in relation to the precepts, † This is the キ requiring the performance of all the evangelical commands.

third interpretation of s. Cyril, Καὶ ὰ τὸ πᾶν θα ἀνθρώπων εἰς ευσέβειαν ὑποτάσσειν ἀρχόντων τε καὶ ἀρχομίων, λογίων τε καὶ ἰδιωτῶν. Cat. 18. Si reddenda Catholici vocabuli ratio eft, & exprimenda de Græco interpretatione Latina, Catholicus ubique unum, vel (ut doctiores putant) obedientia omnium nuncupatur, mandatorum fcilicet Dei. Unde Apoftolus, Si in omnibus obedientes eftis, & iterum, Sicut enim per inobedientiam unius peccatores conftituti funt multi, fic per dicto 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 obfervatione præceptorum omnium divinorum atque omnium Sacramentorum: quafi nos etiam, fi fortè hinc fit appellata Catholica, quod totum veraciter teneat, cujus veritatis nonnullæ particulæ etiam in diverfis inveniuntur hærefibus, hujus nominis teftimonio nitamur ad demonftrandam Ecclefiafn in omnibus gentibus, & non promiflis Dei & tam multis tamque manifeftis oraculis ipfius veritatis. Sed nempe hoc eft totum, quod nobis perfuadere conaris, folos remanfiffe Rogatiftas, qui Catholici rectè appellandi funt ex obfervatione 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 oppofition to the univerfality of Place and Communion. For when the Catholicks answered for themfelves, Quia Ecclefiæ toto orbe diffufe, cui teftimonium perhibet Scriptura divina, ipfi non Donatiftæ communicant, unde Catholici meritò & funt & vocantur: Donatiftæ autem refponderunt, 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 reafon all graces given in it, whereby all difcafes of the Soul are fourth and last explication gihealed, and fpiritual virtues are diffeminated, all the works and words, and ven by S. Cythoughts of Men are regulated, till we become perfect Men in Christ ril, o Dia xαJefus.

θολικῶς τας δύ ειν μὲ καὶ θερα

πούειν, ἅπαν τὸ ἢ ἁμαρτιῶν εἶδον το ια ψυχῆς καὶ σώματα επιτελεθρίων, κεκλῆσθαί τε ἐν αὐτῇ πᾶσαν ἰδέαν ὀνομαζομίνης ἀξελῆς, ἐν ἔργοις τε καὶ λόγοις καὶ πνευματικοῖς παντοίοις χαρίσμασι. Catech. 18.

In all these four acceptations did fome 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 Catholicifm, or fecond affection of the Church, confifteth generally in univerfality, as embracing all forts of perfons, as to be diffeminated through all nations, as comprehending all ages, as containing all neceffary and faving truths, as obliging all conditions of men to all kind of obedience, as curing all difeafes, and planting all Graces in the Souls of men.

θαλάσῃ νησοι

The neceffity 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 fuch as fhould be Acts 2.47. faved; 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 inftitution for other mens Salvation. There is Acts 4. 12. no other name under heaven given among men whereby we must be faved, Katanig v but the name of Jefus ; and that name is no otherwife given under Heaven εἰσὶν αἱ μὲ οἶ than in the Church. As none were faved from the deluge but fuch as were liv within the ark of Noah, framed for their reception by the command of God; 9 as none of the first-born of Egypt lived, but fuch as were within thofe habi-gi x tations, whose door-pofts were sprinkled with blood by the appointment of vas wogs To της χειμαζο μπρος ἔχειν ἐν ἑαυτοῖς καταφυγάς· ὅτω δέδωκεν ὁ Θεὸς τῷ κόσμῳ κυμαινομβρίαν το χειμαζομθύρου από το αμαρτημάτων τὰς Cua Γωνὰς λε ορθρίας Εκκλησίας, ἐν οἷς καθάπερ λιμέσιν ἐνόρμοις ἐν νήσοις αἱ διδασκαλίαι ν' ἀληθείας εἰσὶ, πρὸς ἃς καθαρού στην di Férovies Caseat, S. Theophil. Antioch. Autol. l. 2. Mi 3 wogohnen cuekoice & Canelar Tautho súμila by undiva * Καθολικῆς ἔξωθεν ἐκκλησίας καὶ πίσεως μετέχειν χρισε δεκάρθρον μηδὲ βαζεις. S. Chryf. in Pafdha Hom. I. God

as

δε

έχεσαι

όρμας και λιμέ

BBLE

X

Sola Catholica Ecclefia eft quæ verum

God for their prefervation; as none of the inhabitants of Jericho could efcape the fire or fword, but fuch as were within the houfe of Rahab, for whose protection a Covenant was made: fo none fhall ever escape the eternal wrath of God, which belong not to the Church of God. This is the congregation of thofe Perfons here on earth which fhall hereafter meet in Heaven. These are the veffels of the Tabernacle carried up and down at last to be tranflated 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 caft our felves, or be ejected out of it. There is a power within the Church to caft 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 fcandalous Offences, by incorrigible misdemeanors, we may incur the cenfure of the Church of God; and while we are fhut out by them, we stand excluded out of HeaFor our Saviour faid to his Apostles, upon whom he built his Church, Whofefoever fins ye remit they are remitted unto them, and whofe foever fins ye retain they are retained. Again, A man may not only paffively and involuntarily be rejected, but also may by, an act of his own caft out or reject himself, not only by plain and complete apoftafie, but by a defection from the unity of Truth, falling into fome damnable Herefie; or by an active Separation, deferting all which are in communion with the Catholick Church, and falling into an irrecoverable Schifm.

ven.

Thirdly, It is neceffary to believe the Church of Christ to be holy, left we fhould prefume to obtain any happiness by being of it, without that holiness which is required in it. It is enough that the end, inftitution, and adminiftration of the Church are holy but, that there may be fome real and permanent advantage received by it, it is neceffary that the Perfons abiding in the communion of it fhould 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-feaft without a Wedding-garment; and it is our Saviour's defcription of folly to cry, Lord, Lord, open to us, while we are without oil in our Lamps. We must acknowledge a neceffity of holiness, when we confefs that Church alone which is holy can make us happy.

That

Fourthly, There is a neceffity of believing the Catholick Church, because 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, whoHic eft foever is not of the Catholick Church, cannot be of the true Church. fons veritatis, hoc eft domi- Church alone which first began at Jerufalem on earth, will bring us to the cilium fidei, Jerufalem 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 fame time to a new Churchdome, and traverit; vel à whatfoever is fo new is none. So neceffary it is to believe the Holy Caquo fi quis ex- tholick Church.

Dei: quo fi

ierit; à fpe vitæ ac falutis

nus eft.

Lactant. l. 4.

c. 30.

Having thus far explicated the first part of this Article, I conceive every æternæ alie- Perfon fufficiently furnished with means of inftruction what they ought to intend when they profefs to.believe the Holy Catholick Church. For thereby every one is understood to declare thus much: I am fully perfuaded, and make a free Confeffion of this, as of a neceffary and infallible Truth, That Chrift, by the preaching of the Apoftles, did gather unto himself a Church, confifting of thousands of believing perfons and numerous congregations, to which he daily added fuch as fhould be faved, and will fucceffively and daily add unto the fame unto the end of the World: fo that by the virtue of his all-fufficient promife, I am affured that there was, hath been hitherto, and

now

« AnteriorContinuar »