preserved beasts clean and unclean. This is that great house in which there are not only vessels of gold and of silver, but also of wood, and of earth, and some to honour, and some to dishonour. (2 Tim. ii. 20.)* There are "many called" of all which the Church consisteth, but there are "few chosen" (Matt. xx. 16.) of those which are called, and thereby within the Church. I conclude therefore, as the ancient Catholicks did against the Donatists,+ That within the Church, in the public profession and external communion thereof, are contained persons truly good and sanctified, and hereafter to be saved, and together with them other persons void of all saving grace, and hereafter to be damned: and that Church containing these of both kinds may well be called holy; as St. Matthew (iv. 5.) called Jerusalem the holy city, even at that time when our Saviour did but begin to preach, when we know there was in that city a general corruption in manners and worship.

Of these promiscuously contained in the Church, such as are void of all saving grace while they live, and communicate with the rest of the Church, and when they pass out of this life, die in their sins, and remain under the eternal wrath of God; as they were not in their persons holy while they lived, so are they no way of the Church after their death, neither as members of it, nor as contained in it. Through their own demerit they fall short of the glory unto which they were called; and being by death separated from the external communion of the Church, and having no true internal communion with the members and the head thereof, are totally and finally cut off from the Church of Christ. On the contrary, such as are efficaciously called, justified, and sanctified, while they live are truly holy, and when they die are perfectly holy; nor are they

Firmissime tene et nullatenus dubites, aream Dei esse ecclesiam catholicam, et intra eam usque in finem seculi frumento mixtas paleas contineri, hoc est, bonis malos sacramentorum communione misceri.' Fulgent. ad Petrum, c. 43. St. Jerome joins these two together: Arca Noæ ecclesiæ typus: ut in illa omnium animalium genera, ita et in hac universarum et gentium et morum homines sunt; ut ubi pardus et hædi, lupus et agni, ita et hic justi et peccatores, id est, vasa aurea et argentea cum lagenis et fictilibus commorantur.' Dial. contra Luciferianos, col. 302.

with the good such as were occultly bad:

Ecce etiam ipsi veritate evangelica non aliud coacti sunt confiteri quam malos occultos nunc ei permixtos esse,' as the good and bad fish are taken in the same net, because it could not discern the bad from the good. And from thence he enforceth from their acknowledgment, that those which are apparently evil, are contained in the same Church: Si enim propterea retibus bonos et malos congregantibus ecclesiam comparavit; quia malos in ecclesia non manifestos sed latentes intelligi voluit, quos ita nesciunt sacerdotes, quemadmodum sub fluctibus quid acceperint retia nesciunt piscatores. Propterea ergo et areæ comparata est, ut etiam manifeste mali cum bonis in ea prænunciarentur futuri. Neque enim palea quæ in area est permixta frumentis, etiam ipsa sub fluctibus latet, quæ sic omnium oculis est conspicua, ut potius occulta sint in ea frumenta, cum sit ipsa manifesta.' Lib. Post Collut. c. 9, 10.

The opinion of the Donatists confuted by the Catholics is to be seen in St. Augustin's book, intituled, Breviculum Collationum. Upon which reflection in his book, Post Collationem, he observes how they were forced by the testimony of those Scriptures which we have produced, to acknowledge that there were mingled

by their death separated from the Church, but remain united still by virtue of that internal union, by which they were before conjoined both to the members and the Head. As therefore the Church is truly holy, not only by a holiness of institution, but also by a personal sanctity in reference to these saints while they live, so is it also perfectly holy, in relation to the same saints glorified in heaven. And at the end of the world, when all the wicked shall be turned into hell, and consequently all cut off from the communion of the Church; when the members of the Church remaining being perfectly sanctified, shall be eternally glorified, then shall the whole Church be truly and perfectly holy.

Then shall that be completely fulfilled, that Christ shall "present unto himself a glorious Church, which shall be holy and without blemish." (Eph. v. 27.) Not that there are two Churches of Christ: one, in which good and bad are mingled together; another, in which they are good alone: one, in which the saints are imperfectly holy; another, in which they are perfectly such: but one and the same Church, in relation to different times, admitteth or not admitteth the permixtion of the wicked, or the imperfection of the godly. To conclude, the Church of God is universally holy in respect of all, by institutions and administrations of sanctity; the same Church is really holy in this world, in relation to all godly persons contained in it, by a real infused sanctity; the same is farther yet at the same time perfectly holy, in reference to the saints departed and admitted to the presence of God; and the same Church shall hereafter be most completely holy in the world to come, when all the members actually belonging to it, shall be at once perfected in holiness and completed in happiness. And thus I conceive the affection of the sanctity sufficiently explicated.

The next affection of the Church is that of universality, I believe the holy CATHOLICK Church. Now the word catholick, as it is not read in the Scriptures, so was it not anciently in the CREED (as we have already shewn), but being inserted by the Church, must necessarily be interpreted by the sense which the most ancient fathers had of it, and that sense must be confirmed, so far as it is consentient with the Scriptures. To grant then that the word was not used by the apostles,† we must

This was it which the Catholicks answered to the Donatists, objecting that they made two distinct Churches: De duabus etiam ecclesiis calumniam eorum catholici refutarunt, identidem expressius ⚫ ostendentes quid dixerint, id est, non eam ecclesiam, quæ nunc habet permixtos malos, alienam se dixisse a regno Dei, ubi non erunt mali commixti; sed eandem ipsam unam et sanctam ecclesiam nunc esse aliter, tunc autem aliter futuram;

nunc habere malos mixtos, tunc non habituram; sicut nunc mortalem, quod ex mortalibus constaret hominibus, tunc autem immortalem, quod in ea nullus esset vel corpore moriturus: sicut non ideo duo Christi, quia prior mortuus postea non moriturus.' S. August. Brevicul. Collat, tertii diei, c. 10.

It was the ordinary objection of the schismatical Novatians, that the very name of Catholics was never used by the

the

also acknowledge that it was most anciently in use among primitive fathers, and that as to several intents. For, first, they called the Epistles of St. James, St. Peter, St. John, St. Jude, the catholick Epistles,* because when the Epistles written by St. Paul were directed to particular Churches congregated in particular cities, these were either sent to the Churches dispersed through a great part of the world, or directed to the whole church of God upon the face of the whole earth. Again, we observe the fathers to use the word catholick for nothing else but general or universal, in the originary or vulgar sense : as the catholick resurrection, is, the resurrection of all men; the catholick opinion, the opinion of all men.t Sometimes it was used as a word of state, signifying an officer which collected the emperor's revenue in several provinces, united into one diocess; who, because there were particular officers belonging to the particular provinces, and all under him, was therefore called the Catholicus,‡ as general Procurator of them

apostles, and the answer to it by the Catholics was by way of concession: 'Sed sub Apostolis, inquies,nemo Catholicus vocabatur; Esto, sic fuerit, vel illud indulge, &c.' Pacian. ad Sympronianum, Epist. 1. So St. Jerome of St. James: Unam tantum scripsit epistolam, quæ de septem catholicis est:' of St. Peter: "Scripsit duas epistolas, quæ catholicæ nominantur:' of St. Jude: Judas frater Jacobi parvam quidem, quæ de septem catholicis est, epistolam reliquit.' This therefore was the common title of these epistles in St. Jerome's time among the Latins, and before among the Greeks, as appeareth by Eusebius: Τοαῦτα καὶ τὰ κατὰ τὸν Ἰάκωβον, οὗ ἡ πρώτη τῶν ὀνομαζομέν νων καθολικῶν ἐπιστολῶν εἶναι λέγεται· ἰστέον δὲ ὡς νοθεύεται μέν· οὐ πολλοὶ γοῦν τῶν πάλαι αὐτῆς ἐμνημόνευσαν, ὡς οὐδὲ τῆς λεγομένης Ἰούδα, μιᾶς καὶ αὐτῆς οὔσης τῶν ἑπτὰ Καθο Ainav. Hist. l. ii. c. 23. The same was in use before the time of Eusebius, as appeareth by Dionysius bishop of Alexan dria : 'Ο δὲ εὐαγγελιστὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν αὑτοῦ τὸ ὄνομα. Euseb. Hist. 1. vii. c. 25. and before him, as appeareth by Origen: Δεύτερον δὲ κατὰ Μάρκον, ὡς Πέτρος ὑφηγήσατο αὐτῷ ποιήσαντα, ὃν καὶ υἱὲν ἐν τῇ καθολικῇ ἐπιστολὴ διὰ τούτων ὡμολόynos. Euseb. Hist.l.vi. c. 25. Thus anciently epistola catholica was used for a general epistle : Καθολικαὶ δὲ ἐκλήθησαν, ἐπειδὰν οὐ πρὸς ἓν ἔθνος ἐγράφησαν, ὡς αἱ τοῦ Παύλου, ἀλλὰ καθόλου πρὸς πάντα. Leontius de Sectis, Act. 2. and so continued, not only in relation to the Scriptures, but to the epistles of others, as Eusebius of Dionysius bishop of Corinth: Χρησιμώτατον ἅπασιν ἑαυτὸν καθιστὰς ἐν αἷς ὑπετυποῦτο καθολικαῖς πρὸς τὰς ἐκκλησίας ἐπιστολαῖς. Hist. Εccl. 1. iv. c. 23.

Etsi quædam inter domesticos disserebant, non tamen ea fuisse credendum est, quæ aliam regulam fidei superducerent, diversam et contrariam illi quam catholice in medium proferebant.' De Præscr. adv. Hær. c. 26. Hæc itaque dispecta totum ordinem Dei Judicis operarium et (ut dignius dixerim) protectorem catholicæ et summæ illius bonitatis ostendunt,' 1. ii. adv. Marcion. c. 17. So he calls Christ, catholicum patris sacerdotem.' 1. iv. c. 9. Origen against Celsus: Kaboλικῶς ἀποφηνάμενος Θεὸν οὐδένα πρὸς ἀνθρώ πους κατεληλυθέναι, ἡ Θεοῦ παῖδα, Ι. ν. §. 2. which he expounds immediately by xadóλου λελεγμένον. so he speaks of καθολικὸν Κέλσου ψεῦδος, and ἐν τῷ καθολικῷ περὶ πάν των τῶν τὰ πάτρια τηρούντων ἐπαίνω. Ι. ν. §. 26. So Justin Martyr: 'Aumoria Tois μετ ̓ αὐτοὺς τῆς καθολικῆς δόξης ἀνέλαβον. De Monarch. Dei, p. 103.

We read in the old Glossary, xałoλixos rationalis, that is, the receiver of the imperial revenue; not that it signifies so much of itself, 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 Latins was

all, from whence that title was by some transferred upon the Christian patriarchs.

When this title is attributed to the Church, it hath not always the same notion or signification: 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 such 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 habitations for men, and distinct for women, so were there also Churches for each distinct; and in the parishes, where there was no distinction of sexes, as to the habitation, there was a common Church which received them both, and therefore called catholick.*

Again, When the Church is taken for the persons making profession of the Christian faith, the catholick is often added in opposition to heretics and schismatics, expressing a particular Church continuing in the true faith with the rest of the Church of God, as the catholick Church in Smyrna, the catholick Church in Alexandria.

properly styled Procurator summæ rei, or Rationalis summarum. Thus Constantine signified to Cæcilianus bishop of Carthage, that he had written to his Procurator-general to deliver him monies: "Εδακα γράμματα πρὸς Οὖςσον τὸν διασημότατον και θολικὸν τῆς ̓Αφρικῆς, καὶ ἐδήλωσα αὐτῷ, ὅπως τρισχιλίους φόλεις τῇ σῇ στεῤῥότητι ἀπαριθμῆ σαι φροντίση. Euseb. Hist. l. x. c. 6. And in the same manner to Eusebius: Απέσταλ ται δὲ γράμματα παρὰ τῆς ἡμετέρας ἡμερότητος πρὸς τὸν τῆς διοικήσεως καθολικὸν, ὅπως ἅπαντα τὰ πρὸς τὴν ἐπισκευὴν αὐτῶν ἐπιτήδεια παρασχεῖν φροντίσειεν. Idem, de Vita Constant. l. iv. c. 36. and Socr. Hist. Eccl. l. i.

c. 9. So Suidas : Επιστολῇ Ἰουλιανοῦ τοῦ παραβάτου πρὸς Πορφύριον καθολικόν which is the thirty-sixth of his epistles extant. This Rationalis summarum was by the Greeks expressed thus either by one word, καθολικός, or by more to the same purpose. So Dio Cocceianus speaking of Aurelius Eubulus: Τοὺς γὰρ δὴ καθόλου λόγους ἐπιτετραμμένος, οὐδὲν δ, τι οὐκ ἐδήμευεν. in Excerp. 1. Ιxxix. So Porphyrius : "Ωστε καὶ Θαυ μασίου τινὸς τούνομα ἐπεισελθόντος τοὺς καθό λου λόγους πράττοντος. in Vita Plotin. So Dionysius of Alexandria speaketh of Macrianus, who was Procurator summæ rei to the emperor Valerianus : "Ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος εἶναι βασιλέως, οὐδὲν εὔλογον (alluding to λόγων) οὐδὲ καθολικὸν (alluding to καθόλου) εφρόνησεν, ἀλλ ̓ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούση οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν καὶ τὸ καθόλου μὴ βλέπουσιν· οὐ γὰρ συνῆκε τὴν καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο τοῦ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσι· διὸ

καὶ καθολικῆς αὐτοῦ ἐκκλησίας γέγονε πολέμιος. Euseb. Hist. l. vii. c. 10.

* Thus έκκλησία καθολική is often to be understood, especially in the latter Greeks, for the common or parochial Church. As we read in Colinus de Officiis Constant. c. 1. Ο Σακελλίου τὴν ἐποχὴν ἔχων τῶν καθολικῶν ἐκκλησιῶν. And again : Ο Αρχων τῶν ἐκκλησιῶν ἔχων τὴν ἐποχὴν τῶν καθολικῶν ἐκκλησιῶν μετὰ προτροπῆς τοῦ Σαν κελλίου. Tid. So likewise Balsamon : Λέγεται Σακελλάριος ὁ τῶν μοναστηριών διαι κητής, ὡς ὁ Σακελλίου υποκοριστικῶς ὁ τῶν καθολικῶν ἐκκλησιῶν φροντιστής. lib. vii. Juris Græcorum. Where appeareth a manifest distinction of the monastic and the catholic Churches. Hence Alexius, patriarch of Constantinople, complaineth of such as frequented the private Chapels, and avoided the common Churches, describing those persons in this manner: Πατρι αρχικοῖς σταυροπηγίας ἢ καὶ ἐπισκοπικοῖς θαῤῥοῦντες, τὰς καθολικὰς παραιτούμενοι, καὶ τῶν ἐπὶ ταύταις συνάξεων καταφρονοῦντες. 1. iv. Juris Gracorum.

As the Smyrneans spake in Eusebius of Polycarpus : Γενόμενος ἐπίσκοπος τῆς ἐν Σμύρνη καθολικῆς ἐκκλησίας. 1. iv. c. 15. So καθολικὴ ἐκκλησία ἡ ἐν ̓Αλεξανδρεία, in Epiphanius, Har. lxix. f. 1. Thus Gregory Nazianzen begins his own last will: Γρη γόριος ἐπίσκοπος τῆς καθολικῆς ἐκκλησίας τῆς ἐν Κωνσταντίνου πόλει, in which he bequeaths his estate, τῇ ἁγίᾳ καθολικῇ ἐκκλησία τῇ ἐν Ναζιανζό, and subscribes it after the same manner of words in which he began it, and so the rest of the bishops which subscribed as witnesses, ̓Αμφιλόχιος ἐπίσκο

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 called so;* which is the Church taken in that acceptation, which we have already delivered. That Church which was built upon the apostles as upon the foundation, congregated by their preaching and by their baptizing, received continued accession, and disseminated in several parts of the earth, containing within it numerous congregations, all which were truly called Churches, as members of the same Church; that Church, I say, was after some time called the catholick Church, that is to say, the name catholick was used by the Greeks to signify 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-sake at first they called the Church, taken in the large and comprehensive sense, by as large and comprehensive a name, the catholick Church.†'

πος τῆς καθολικῆς ἐκκλησίας τῆς ἐν Ἰκονίῳ. Οπτιμος ἐπίσκοπος τῆς κατὰ ̓Αντιόχειαν και θολικῆς ἐκκλησίας. Θεοδόσιος ἐπίσκοπος τῆς καθολικῆς ἐκκλησίας τῆς ἐν Ὑδῇ. Θεόδουλος ἐπίσκοπος τῆς ἁγίας καθολικῆς ἐκκλησίας τῆς κατὰ ̓Απάμειαν. Θεμίστιος ἐπίσκοπος τῆς καθολικῆς ἐκκλησίας τῆς κατὰ ̓Αδριανούπολιν. In the same manner speak the Latins: 'Eodem itaque tempore in ecclesia Hipponensi catholica Valerius Sanctus episcopatum gerebat.' Possidius de Vita August. c. 4. Thus any particular true Church is called the catholic Church of the place in which it is; and all Churches which retain the catholic faith, are called catholic Churches. As when the Synod of Antioch concluded their sentence against the Samosatenians thus: xaì mãσαι αἱ καθολικαὶ ἐκκλησίαι συμφωνοῦσιν ἡμῖν. According to which notion we read in Leo the Great: Ad venerationem Pentecostes unanimiter incitemur exsultantes in honorem S. Spiritus, per quem omnis ecclesia catholica sanctificatur, omnis anima rationalis imbuitur.' Serm. 1. de Pentec. c. 3. Whence we read in the Synod of Arminum: Εἰς τὸ αὐτὸ πάντες ἐπίσκοποι συνήλθομεν, ἵνα καὶ ἡ πίστις τῆς καθολικῆς ἐκκλησίας γνωρισθῇ, καὶ οἱ τἀναντία φρονοῦντες ἔκδηλοι γένωνται· although in Athanasius, lib. de Synod. Theodoret, Hist. Eccl. 1 ii. c. 15. and Socrates, Hist. Eccl. 1. ii. c. 37. it be constantly written, τῆς καθολικῆς ἐκAnoias, yet St. Hilary did certainly read it, ταῖς καθολικαῖς ἐκκλησίαις, for it is thus translated in his Fragments: Ut fides

claresceret omnibus ecclesiis catholicis, et hæretici noscerentur.' Frag. viii. From whence it came to pass, that in the same city heretics and catholics having their several congregations, each of which was called the Church, the congregation of the catholics was by way of distinction called the Catholic Church. Of which this was the old advice of St. Cyril of Jerusalem: "Av οποτε ἐπιδημῆς ἐν πόλεσι, μὴ ἁπλῶς ἐξέταζε ποῦ τὸ Κυριακόν ἐστι· καὶ γὰς αἱ λοιπαὶ τῶν ἀσεβῶν αἱρέσεις Κυριακὰ τὰ ἑαυτῶν σπήλαια καλεῖν ἐπιχειροῦσι· μηδὲ τοῦ ἐστὶν ἁπλῶς ἐκκλησία, ἀλλὰ ποῦ ἐστὶν ἡ καθολικὴ ἐκκλησία. Catech. xviii. §. 12. Ego forte ingressus populosam urbem hodie, cum Marcionitas, cum Apollinaricos, Cataphrygas, Novatianos, et cæteros ejusmodi comperissem, qui se Christianos vocarent, quo cognomine congregationem meæ plebis agnoscerem, nisi catholica diceretur?' Pacian. ad Symp. Ep. 1. Tenet postremo ipsum catholicæ nomen, quod non sine causa ista ecclesia sola obtinuit, ut cum omnes hæretici se catholicos dici velint, quærenti tamen peregrino alicui, ubi ad catholicam conveniatur, nullus hæreticorum vel Basilicam suam vel domum audeat ostendere.' S. August. cont. Epist. Fundamenti, c. 4.

Nonne appellatione propria decuit caput principale signari?' Pacianus, ad Symp. Ep. 1.

I conceive at first there was no other meaning in the word naboxin than what the Greek language did signify thereby,