Catholic Church, as the other Churches before CHAP. mentioned are; but neither the Church of Rome,1 I. nor the Church of England, nor the Greek Church, nor any other particular Church, is the Catholic or Universal Church, any more than a Branch is a Tree, or a Hand is the whole Body.

1 S. HIERON. ad Evag. lxxxv. Et Galliæ, et Britannia, et Africa, et Persis, et Oriens, et India, et omnes barbaræ nationes unum Christum adorant, unam observant regulam veritatis. Si auctoritas quæritur, ORBIS major est Urbe.

CASAUBON, ad Cardinal. Perron. Epistol. p. 493, ed 1709. Romana, Græca, Antiochena, Ægyptia, Abyssina, Moscovitica, et plures aliæ membra sunt Ecclesiæ Catholicæ.-Mirandum igitur Romanam Ecclesiam jus omne Universitatis ad se trahere, appellationem Ecclesiæ Catholicæ sibi propriam facere, et reliquas omnes quæ in ullâ re a se disentiunt excludere communione suâ ac statim illas ad Catholicam nihil pertinere audacter affirmare.

NECESSARY DOCTRINE and Erudition for any Christian Man, Art. ix. A. D. 1543. And therefore the Church of Rome, being but a several Church, challenging the name of Catholic above all other, doeth great wrong to all other Churches, and doeth only by force support an unjust usurpation; for that Church hath no more right to that name than the Church of France, Spain, England, or Portugal, which be justly called Catholic Churches.

2 THEOPHYLACT ad 1 Cor. xii. 27. τὴν ἁπανταχοῦ τῆς οἰκου μένης καθολικὴν ἐκκλησίαν, ἧς τὸ σῶμα συνέστηκεν ἐκ τῶν ἁπανταχοῦ ἐκκλησιῶν.

See below, Pt. ii. ch. i. and Pt. ii ch. viii.

Q. 16. How is the Church APOSTOLICAL?

A. As built on the foundation of the Apostles,

Jesus Christ Himself being the Chief Corner Stone; Ephes. ii. 20. as continuing steadfastly in the doctrine of the Apostles, and in communion with them and their Acts ii. 42. lawful successors.*

1 Revel. xxi. 14. And the wall of the city had twelve foundations (foundation-stones, Oεμɛxious, sc. xi0ovs), and in them names of the Twelve Apostles of the Lamb.

PART

I.

S. IGNAT. ad Smyrn. 8. Όπου ἂν φανῃ ὁ ἐπίσκοπος, ἐκεῖ τὸ πλῆθος ἔστω οὐκ ἐξόν ἐστιν χωρὶς ἐπισκόπου, οὔτε βαπτίζειν οὔτε ἀγάπην ποιεῖν.

TERTULLIAN, de Bapt. c. 17. Dandi quidem (Baptismum) habet jus summus sacerdos, qui est Episcopus; dehinc Presbyteri et Diaconi, non tamen sine Episcopi auctoritate. S. OPTATUS, II. 2, and 28, IV. 3, VI. 2.

See below, Pt. i. ch. ix. and x. Pt. ii. ch. iv. and ch. ix.

CHAPTER II.

Acts viii. 36.
Matt. xxviii.

19.

Eph. iv. 30.

2 Tim. i. 6. 1 Thess. v. 19.

Luke vii. 30.

ON THE ATTRIBUTES OF THE CHURCH AS VISIBLE
AND MILITANT, AND AS INVISIBLE AND TRIUM-
PHANT.

Q. 1. How did you become a Member of this One, Holy, Catholic, and Apostolic Church?

.

A. By Baptism' with water, in the name of the Father, and of the Son, and of the Holy Ghost.

1 HOOKER, III. 1. 6. Entered we are not into the visible church before our admittance by the door of Baptism.

Bp. PEARSON in Acta Apostolorum, p. 33. (in Act. ii. 41.) Hi per Baptismum recipiebantur in Ecclesiam Christi, neque alio modo unquam recipi potuerunt aut Christiani fieri; quicquid in contrarium nuper deliravit Socinus.

Q. 2. Are all, who have been duly baptized, to be considered as continuing thenceforward in a state of Grace, and in the way to Salvation?

A. No. They were placed at Baptism in a state of Grace, and in the way to Salvation; but Baptism did not destroy their free will.1 A man may quench the Spirit, and reject the good counsel of God towards himself (εἰς ἑαυτόν).

1 S. AUGUSTIN, Tract. v. In Epist. Joannis, 6. Ecce

accessit Sacramentum nativitatis homo baptizatus; Sacra- CHAP. mentum habet, et magnum Sacramentum, divinum, sanctum, II. ineffabile. Considera quale: ut novum hominem faciat dimissione omnium peccatorum. Attendat tamen in cor, si perfectum est ibi, quod factum est in corpore: videat si habet charitatem, et tunc dicat, Natus sum ex Deo. See also contra Faustum, xix. xii.

HOOKER, V. LVII. 4. Sacraments are not physical, but moral instruments of salvation; duties of service and worship which, unless we perform as the Author of grace requireth, they are unprofitable. Ibid. LIX. 2, LX. 2.

WATERLAND, Regeneration Stated and Explained, Works, vi. 361.

Q. 3. You have before said, (p. 4,) that the Church is Holy; may there, then, be evil men in the Church?

A. Yes. 66 All are

Israel."

not Israel who are of Rom. ix. 6.

Q. 4. Will this state of things continue to the end of the world?

A. Yes.

"On earth the evil will ever be min

gled with the good."

1 XXXIX ARTICLES, Art. xxvi. HOOKER, III. 1. 8.

Q. 5. How do you show this?

A. From the figures and parables by which the Church is described in Holy Scripture.

Q. 6. Mention some of these.

and ii. 28.

1 Pet. iii. 20.

A. The Church is the Ark,' in which were clean Gen. vi. 19. and unclean animals; the Holy City, in which Je- Jos. xv. 63. busites remained mixed with God's faithful people; Judges i, 21. the Apostolic Company, in which was Judas, as well as Peter, James, and John.

1 S. HIERON, adv. Lucifer, p. 428, ed. 1643. Ut in Arcâ Noë pardus et hædi, lupus et agni, sic in Ecclesiâ peccatores et justi Dies me deficiet si omnia Arcæ Sacramenta cum Ecclesiâ componens edisseram.

S. AUGUSTIN, Epist. cvIII. ii. p. 471. Agnoscamus Arcam quæ præfiguravit Ecclesiam; simul illic munda animalia simus; nec in eâ nobiscum etiam immunda portari usque in

x.

1.

PART finem diluvii recusemus. Simul in arcâ fuerunt, sed non simul in odorem sacrificii de immundis obtulit Noë. Nec ideò tamen a mundis aliquibus arca ante tempus propter immunda deserta est.-Corvus tantum arcam deseruit.

1 Cor. i. 2. iii. 3. v. 1.

xv. 12.

OFFICE of Public Baptism, in the Book of Common Prayer. Wash him and sanctify him with the Holy Ghost, that he being delivered from Thy wrath may be received into the Ark of Christ's Church.

See below, ans. 8, and ch. iv. ans. 2.

Q. 7. You thence infer that a Church does not cease to be a Church by reason of the bad lives of some of its Members?

A. I do. St. Paul recognizes the Christian Society at Corinth to be a Church, although it contained within it, as he himself says, contentious vi. 6. iv. 18. persons, carnal, envious, striving, fornicators, litigious, insubordinate, sceptics concerning the Resurrection; and he calls the Galatians a Church, though some of their number had relapsed into Judaistical opinions. So the Church of Pergamus contained Nicolaitans, that of Thyatira a Jezebel; and that of Laodicea was lukewarm; yet they were still Churches.1

Gal. i. 6. iv. 21. Rev. ii. 15. 20. iii. 16.

Matt. xiii. 30.

lo. v. 2.

1 S. HIERON, adv. Lucifer. p. 429. Galatas ad observationem legis traductos Apostolus iterum parturit; Corinthios resurrectionem carnis non credentes pluribus argumentis ad verum iter trahere conatur Angelo Ephesi

Et

deserta charitas imputatur. In Angelo Pergamenæ Ecclesiæ idolothytorum esus et Nicolaitarum doctrina reprehenditur. Item apud Angelum Thyatirorum Hiezabel prophetissa et simulacrorum escæ et fornicationes increpantur. tamen omnes hos ad Pœnitentiam Dominus hortatur sub comminatione quoque futuræ pœnæ nisi convertantur Numquid dixit, Rebaptizentur, qui in Nicolaitarum fide baptizati sunt?

HOOKER, V. LXVIII. 6.

Q. 8. You mentioned Scripture Parables; how then does this appear from any of them?

A. Our Blessed Lord describes the Church under the similitude of a Field in which Wheat

II.

Matt. iii. 12.

32.

Matt. xxii.

and Tares (i. e., Sávia, which closely resemble CHAP, the wheat) remain growing together until the Harvest. The Church is the Threshing-floor, in which lie Grains and Chaff mixed together (the Matt. xxv. chaff often parting and obscuring the grain); a Matt. iv. 19. Fold, with both Sheep and Goats; a Net, in which xiii. 47. are inclosed Fish of every kind, both good and 10. bad; a Marriage Feast, with Guests both bad and Acts x. 11. good; a Vine, with fruitful and unfruitful branches; John vii. 35. St. Peter's Sheet let down from heaven, containing catena in clean and unclean beasts; a great House, in Act. Oxon. which are vessels not only of gold and silver, but 177. also of wood, some to honour, and some to dishonour."

1 FULGENT. de Fide ad Petrum, c. 43. Firmissimè tene Aream Dei esse Catholicam Ecclesiam, et intra eam usque in finem seculi frumento mixtas paleas contineri, hoc est bonis malos Sacramentorum communione misceri.

2 S. AUGUST. contra Faust. lib. xii. 15. Quod cuncta animalium genera in arcâ clauduntur: sicut omnes gentes quas etiam Petro demonstratus discus ille significat, Ecclesia continet. Quod et munda et immunda ibi sunt animalia: sicut in Ecclesiæ Sacramentis et boni et mali versantur.

3 S. CYPRIAN, ad Antonian. Ep. lv. p. 112.

S. AUGUSTIN, in S. Joann. Evangel. 61. De Fide et Oper. c. v. et in Ps. viii. et lv. et in Tichonii Regulam de permixtâ Ecclesiâ, t. iii. p. 101, ed Paris. Contra Faustum, viii. p. 386.

HOOKER, V. LXVIII. 6. Heresy and many other crimes, which wholly sever from God, do sever from the (Visible) Church of God in part only. To this, and no other purpose, are meant those Parables which our Saviour in the Gospel hath concerning mixture of vice with virtue, light with darkness, truth with error.

See below, ans. 10.

Q. 9. What are the moral and religious lessons to be learnt from this mixed and imperfect state of things?

A. We are to consider it as an exercise of our Faith. The present mixture ought to make us look

John xv. 1.

St. Aug. in

2 Tim. ii. 20.

1838, p. 175,