of two distinct parts, the latter is wholly added, and the former partly augmented; the most ancient professing no more than to believe the holy Church:* and the Greeks having added, sins and resurrection to eternal life, are to be obtained in and by the Church: as the Creed in the first homily under the name of St. Chrysostom: ' Credo in Spiritum S. Iste Spiritus perducit ad sanctam ecclesiam; ipsa est quæ dimittit peccata, promittit carnis resurrectionem, promittit vitam æternam.' but sometimes this Article was reserved to the end of the CREED. As first appeareth in that remarkable place of St. Cyprian: Quod si aliquis illud opponit, ut dicat eandem Novatianum legem tenere quam catholica ecclesia teneat, eodem symbolo quo et nos baptizare, eundem nosse Deum Patrem, eundem Filium Tertullian: Quæ est mater noChristum, eundem Spiritum S., ac stra, in quam repromisimus sanctam propter hoc usurpare eum potestatem ecclesiam. Adv. Marcion. 1. v. c. 4. baptizandi posse, quod videatur in So Ruffinus: sanctam ecclesiam. §. 35. interrogatione baptismi a nobis non For catholicam is added by Pamelius. discrepare; sciat quisquis et hoc op- So St. Jerome: Præterea cum soponendum putat, primum non esse lenne sit in lavacro post Trinitatis unam nobis et schismaticis symboli confessionem interrogare, Credis sanlegem, neque eandem interrogatio- ctam ecclesiam? Credis remissionem nem. Nam cum dicunt, Credis re- peccatorum? Quam ecclesiam credimissionem peccatorum, et vitam æter- disse cum dices? Arianorum? sed nam per sanctam ecclesiam? mentiun- non habent: nostram? sed extra hanc tur in interrogatione, cum non habent ecclesiam. Tunc deinde voce sua ipsi confitentur remissionem peccatorum non dari, nisi per sanctam ecclesiam.' Ep. ad Magn. 1. i. ep. 6. §. 6. al. ep. 76. 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 sins after the Holy Ghost: 'Noli injuriam facere ei qui te fecit, ut consequaris ab illo, quod in isto sancto symbolo sequitur, Remissionem omnium peccatorum:' §. 21. and after he hath spoken of the resurrection and life everlasting, proceedeth thus to speak of the Church: Sancta ecclesia, in qua omnis sacramenti terminatur auctoritas,' &c. §. 24. And the author of the third: Ideo sacramenti hujus conclusio, per ecclesiam terminatur, quia ipsa est mater foecunda.' §. 13. And the author of the fourth: Per sanctam ecclesiam. Propterea hujus conclusio sacramenti per sanctam ecclesiam terminatur, quoniam si quis absque ea inventus fuerit, alienus erit a numero filiorum; nec babebit Deum Patrem qui ecclesiam noluerit habere matrem. §. 13. Thus therefore they disposed the last part of the CREED: 'Credo in Spiritum Sanctum, peccatorum remissionem, carnis resurrectionem, et vitam æternam per sanctam ecclesiam.' And the design of this transposition, was to signify, that remission of san baptizatus non potuit eam credere In carnis resurrectionem fides, in vita æterna spes, in sancta ecclesia caritas.' Thus the ancient Saxon Creed set forth by Freherus, Tha halgan geladinge,' 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 coelis habitat, et condidit ex nihilo ea quæ sunt, et multiplicavit propter sanctam ecclesiam by way of explication or determination, the word catholick, it was at last received into the Latin Creed. To begin then with the first part of the Article, I shall endeavour so to expound it, as to shew what is the meaning of the Church, which Christ hath propounded to us; how that Church is holy, as the apostle hath assured us; how that holy Church is catholick, as the fathers have taught us. For when I say, I believe in the holy catholick Church, I mean that there is a Church which is holy, and which is catholick; and I understand that Church alone, which is both catholick and holy: and being this holiness and catholicism are but affections of this Church which I believe, I must first declare what is the nature and notion of the Church; how I am assured of the existence of that Church; and then how it is the subject of these two affections. suam, irascitur tibi.' Herm. 1. i. Visione 1. Virtute sua potenti condidit sanctam ecclesiam suam.' Ibid. • Rogabam Dominum, ut revelationes ejus, quas mihi ostendit per sanctam ecclesiam suam, confirmaret.' Idem, Vis. 4. But though it were not in the Roman or Occidental Creeds, yet it was anciently in the Oriental, particularly in that of Jerusalem, and that of Alexandria. In the Creed at Jerusalem it was certainly very ancient; for it is expounded by St. Cyril, archbishop of that place: ɛiç μíav ȧyíav KAJOλIKÝν ÉKKλnoiav. Catech. xviii. And in the Alexandrian it was as ancient; for Alexander, archbishop of that place, inserts it in his confession, in his Epistle ad Alexandrum: μíav καὶ μόνην καθολικὴν τὴν ἀποστολικὴν iKKλnoiav. Theodoret. Hist. l. i. c. 3. And Arius and Euzoius, in their confession of faith given in to Constantine, thus concludes: Kai siç kaloλκὴν ἐκκλησίαν τοῦ Θεοῦ, τὴν ἀπὸ περάTwv iwg repáTwv. Socrat. Hist. Eccl. 1. i. c. 26. The same is also expressed in both the Creeds, the lesser and the greater, delivered by Epiphanius in Ancorato, §. 120. 121.; the words are repeated in the next observation. "Credo sanctam Ecclesiam,' I believe there is a holy Church; or, 'Credo in sanctam Ecclesiam,' is the same: nor does the particle in added or subtracted 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 eademque in Trinitate divinitas doceatur, sicut diotum est in Deo Patre credi adjecta præpositione, ita et in Christo Filio ejus, ita et in Spiritu S. memoratur. Sed ut manifestius fiat quod dicimus, ex consequentibus approbabitur. Sequitur namque post hunc sermonem, sanctam ecclesiam, remissionem peccatorum, hujus carnis resurrectionem. Non dixit, in sanctam ecclesiam, nec in remissionem peccatorum, nec in carnis resurrectionem; si enim addidisset in præpositionem, una eademque vis fuisset cum superioribus. Ne autem (f. Nunc autem) in illis quidem vocabulis, ubi de divinitate fides ordinatur, in Deo Patre dicitur, et Jesu Christo Filio ejus, et in Spiritu S.; in cæteris vero, ubi non de divinitate, sed de creaturis ac mysteriis sermo est, in præpositio non additur, ut dicatur in sanctam ecclesiam, sed sanctam ecclesiam credendam esse; non ut in Deum, sed ut ecclesiam Deo congregatam; et remissionem peccatorum credendam esse, non in remissionem peccatorum; et resurrectionem carnis, non in resurrectionem carnis. Hac itaque præpositionis syllaba creator a creaturis secernitur, et divina separantur ab humanis.” Ruff. in Symb. §, 34, 35. Though I say this expression be thus pressed, yet we are sure that the fathers did use siç and in for the rest of the Creed as well as for the Father, Son, and Holy Ghost. We have already produced the authorities of St. Cyril, Arius, and Euzoius, p. 41. and that of Epiphanius in Ancorato. Thus also the Latins, as St. Cyprian: 'In æternam poenam sero credent, qui in vitam æternam credere nolue 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, Church or Kirk, it is derived from the Greek, and first signified, the house of the Lord, that is, of Christ, and from thence was taken to signify the people of God, meeting in the house of God. The Greek word used by the apostles to express the Church, signifieth a calling forth,+ if we look upon the origination; a congregation of men, or a company assembled, if we consider the use of it. But neither of these doth fully express the nature of the Church, what it is in itself, and as it is propounded to our belief. 6 runt.' Ad Demetrianium, §. 21. So In- word; from ́¿kkaλeïv ikkλŋoía, from terpres Irenai: Quotquot autem ti- thence λŋoiάei, and because the ment Deum, et credunt in adventum preposition had no signification in the Filii ejus,' etc. So Chrysologus: In use of that word, from thence ¿{ɛKKλŋsanctam ecclesiam. Quia ecclesia in oάlav, to convocate, or call together. Christo, et in ecclesia Christus est; But yet iккλŋoía is not the same with qui ergo ecclesiam fatetur, in ecclesi- EKKλnois, not the evocation or the action am se confessus est credidisse.' Serm. of calling, but the kλŋroì, or the com62. And in the ancient edition of St. pany called, and that (according to the Jerome, in the place before-cited, it use) gathered together; from whence was read: Credis in sanctam eccle- ékkλŋoiásεw is to gather together, or to siam:' contr. Lucif. col. 297. and the be gathered. Hence St. Cyril: 'Ekword in was left out by Victorius. κλησία δὲ καλεῖται φερωνύμως, διὰ τὸ πάντας ἐκκαλεῖσθαι καὶ ὁμοῦ συνάγειν. Catech. xviii. §. 11. So Ammonius: ̓Εκκλησίαν ἔλεγον οἱ ̓Αθηναῖοι τὴν σύνοδον τῶν κατὰ τὴν πόλιν. s. voc. Το this purpose do the LXX. use έkkλŋσáže actively, to convocate or call together an assembly; as ἐκκλησιάζειν λαὸν, and ἐκκλησιάζειν συναγωγὴν, and ἐκκλησιάζεσθαι passively; as ἐξεκκλησιάσin πãoα ǹ ovvaywyn), Jos. xviii. 1. which the Attic writers would have expressed by ¿ккλŋσiale, as Aristophanes, Vesp. 31.. * Κύριος, the Lord, and that properly Christ; from whence Kupiaròs, lelonging to the Lord Christ, οἶκος Κυριακός, from thence Kyriac, Kyrk, and Church. + The word used by the apostle is ἐκκλησία, from ἐκκαλεῖν evocare. From ἐκκέκλησαι ἔκκλησις, from ἔκκλησις ἐκκλησία, of the same notation with the Hebrew : Ecclesia quippe ex vocatione appellata est.' S. August. Exp. ad Rom. §. 2. And though they ordinarily take it primarily to signify convocatio, as St. Augustin: Inter congregationem, unde synagoga, et convocationem, unde ecclesia nomen habet, distat aliquid:' Enar. in Psal. 81. §. 1. yet the origination speaks only of evocation without any intimation of congregation or meeting together, as there is in ouykλntos. From whence arose that definition of Methodius: "Ori kкλŋoíàv tapà Tò έKKεκληκέναι τὰς ἡδονὰς λέγεσθαί φησιν. Photius Biblioth. Cod. ccxxxv. col. 937. Whereas iккaλɛiv is Do more here than kaλeĩv, čкkλŋoig no more than κλῆσις, as κλητεύειν and ἐκκληTEVEL with the Attics were the same: from whence it came to pass, that the same preposition hath been twice added in the composition of the same Εκκλησιάζειν πρόβατα συγκαθήμενα. Where, though the scholiast hath rendered έkkλŋoiášelv, eiç ékkλnoíav ovváyɛ, whereby the lexicographers have been deceived; yet the word is even there taken as a neuter, in the passive sense, as generally the Attics 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 hath no such force in the use of the word; secondly, because the collection or coming together is not specified in the origina tion. 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 of men believing in God ever since the foundation of the World.*. But being Christ took not upon him the nature of angels, and consequently did not properly purchase them with his blood, or call them by his word; being they are not in the Scriptures mentioned as parts or members of the Church, nor can be imagined to be built upon the prophets or apostles; being we are at this time to speak of the proper notion of the Church; therefore I shall not look upon it as comprehending any more than the sons of men. Again, being though Christ was the Lamb slain before the foundation of the World, and whosoever from the beginning pleased God were saved by his blood: yet because there was a vast difference between the several dispensations of the Law and Gospel; because our Saviour spake expressly of building himself a Church, when the Jewish synagogue was about to fail; because catholicism, which is here attributed unto the Church, must be understood in opposition to the legal singularity of the Jewish nation; because the ancient fathers were generally wont to distinguish between the Synagogue and the Church; therefore I think it necessary to restrain this notion to Christianity. Thirdly, Therefore I observe that the only way to attain unto the knowledge of the true notion of the Church, is to search into the New Testament, and from the places there which mention it, to conclude what is the nature of it. To which purpose it will be necessary to take notice, that our Saviour first speaking of it, mentions it as that which then was not, but afterwards was to be; as when he spake unto the great apostle, "Thou art Peter, and upon this rock I will build my church;" (Matt. xvi. 18.) but when he ascended into heaven, and the Holy Ghost came down, when Peter had con * Translatus in Paradisum, jam tunc de mundo in ecclesiam.' Tertull. 1. ii. adv. Marcion. c. 4. Quid? Judaicus populus circa beneficia divina perfidus et ingratus, nonne quod a Deo primum recessit, impatientiæ crimen fuit? Impatientia etiam in ecclesia hæreticos facit. S. Cyprian. de Bono Patient. §. 11. Quis non agnoscat Christum reliquisse matrem Synagogam Judæorum, Veteri Testamento carnaliter adhærentem, et adhæsisse uxori suæ, sanctæ ecclesiæ?' S. August. contra Faust. 1. xii. c. 8. Mater Sponsi Domini nostri Jesu Christi Synagoga est; proinde nurus ejus ecclesia. Idem, Enarr. in Psal. 44. §. 12. Thus St. Ignatius speaking of Christ: Αὐτὸς ὢν θύρα τοῦ Πατρός, δι' ἧς εἰσέρχονται ̓Αβραὰμ, καὶ Ἰσαάκ, καὶ Ιακώβ, καὶ οἱ Προφῆται, καὶ οἱ ̓Απόστολo, kai ǹ ikkλnoia. Ep. ad Philad. §. 9. Where knoía is plainly taken för the multitude of Christians, who were converted to the faith by the apostles, and those who were afterwards joined to them in the profession of the same faith. Sacrificia in populo, sacrificia et in ecclesia.' Iren. adv. Hæres. l.iv. c. 34. Disseminaverunt sermonem In quem ingruerunt-in ecclede Christo Patriarchæ et Prophetæ; siam? quam nondum Apostoli strudemessa est autem ecclesia, hoc est, xerant.' Tertull. de Bapt. c. 11. fructum percepit.' Id. I, iv. c. 25.. 7 verted" three thousand souls," (Acts ii. 41.) which were added to the "hundred and twenty" disciples, (Acts i.15.) then was there a Church (and that built upon Peter,* according to our Saviour's promise); for after that we read, "the Lord added to the Church daily such as should be saved." (Acts ii. 47.) A Church then our Saviour promised should be built, and by a promise made before his death: after his ascension, and upon the preaching of St. Peter, we find a Church built or constituted, and that of a nature capable of daily increase. We cannot then take a better occasion to search into the true notion of the Church of Christ, than by looking into the origination and increase thereof; without which it is impossible to have a right conception of it.† Now what we are infallibly assured of the first actual existence of a Church of Christ, is only this: there were twelve apostles with the disciples before the descent of the Holy Ghost, and the "number of the names together were a hundred and twenty." (Acts i. 15.) When the Holy Ghost came after a powerful and miraculous manner upon the blessed apostles, and St. Peter preached unto the Jews, that they should " repent and be baptized in the name of Jesus Christ for the remission of sins; they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls." (Acts ii. 38. 41.) These being thus added to the rest," continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers;" (Ibid. 42.) and all these persons so continuing are called the Church. What this Church was is easily determined, for it was a certain number of men, of which some were apostles, some the former disciples, others were persons which repented, and believed, and were baptized in the name of Jesus Christ, and continued hearing the word preached, receiving the sacraments administered, joining in the public prayers presented unto God. This was then the Church, Qualis es evertens atque commutans manifestam Domini intentionem personaliter hoc Petro conferentem. Super te, inquit, ædificabo ecclesiam meam, et dabo tibi claves, non ecclesiæ. Sic enim et exitus docet: in ipso ecclesia exstructa est, id est, per ipsum, ipse clavem imbuit; vides quam; Viri Israelitæ, auribus mandate quæ dico: Jesum Nazarenum, virum a Deo vobis destinatum, et re liqua.' Tertull. de Pudicitia, c. 21. So St. Basil: Evdùç yàp in Tns porns ταύτης νοοῦμεν Πέτρον-τὸν διὰ τῆς πÍOTEWÇ ÙπEρOXǹv ¿¿' kavròv Týv oikodoμὴν τῆς ἐκκλησίας δεξάμενον. Adv. Eunom. 1. ii. §. 4. St. Peter took upon himself the building of the Church, that is, to build the Church, which he then performed, when he preached the Gospel by which the Church was first gathered. + Tertullian, mentioning the Acts of the Apostles, addeth these words: Quam Scripturam qui non recipiunt, nec Spiritus Sancti esse possunt, qui necdum Spiritum possiut agnoscere discentibus missum: sed nec ecclesiam defendere, qui quando et quibus incunabulis institutum est hoc corpus, probare non habent. De Præser. Hæret. c. 22. Cum remisissent summi Sacerdotes Petrum et Ioannem, et reversi essent ad reliquos co-apostolos et discipulos Domini, id est, in eccle siam.' Iren, adv. Hæres. l. iii. c. 12. |