Church of Smyrna, the Church of Pergamus, the Church of Thyatira, the Church of Sardis, the Church of Philadelphia'. From whence it appeareth that a collection of several congregations, every one of which is in some sense a Church, and may be called so, is properly one Church by virtue of the subordination of them all in one government under one ruler. For thus in those great and populous cities where Christians were very numerous, not only all the several Churches within the cities, but those also in the adjacent parts, were united under the care and inspection of one bishop, and therefore was accounted one Church; the number of the Churches following the number of the angels, that is, the rulers of them, as is evident in the Revelation. Now as several Churches are reduced to the denomination of one Church, in relation to the single governor of those many Churches; so all the Churches of all cities and all nations in the world may be reduced to the same single denomination, in relation to one supreme governor of them all, and that one governor is Christ, the Bishop of our souls. Wherefore the apostle, speaking of that in which all Churches do agree, comprehendeth them all under the same appellation of one Church; 339 and therefore often by the name of Church are understood all Christians whatsoever belonging to any of the Churches dispersed through the distant and divided parts of the world. For the single persons professing faith in Christ are members of the particular Churches in which they live, and all those particu lar Churches are members of the general and universal Church, which is one by unity of aggregation; and this is the Church in the CREED which we believe, and which is in other Creeds expressly termed one3, I believe in one holy catholick Church. 1 Acts viii. 1. xi. 22. xiii. 1. xv. 3. xviii. 22. xx. 17. 2 Thess. i. 1. Col. iv. 16. Rev. ii. 8, 12, 18. iii. 1, 7, 14. And thus after they grew yet far more numerous in the time of Clemens bishop of Rome: 'Η έκκλησία τοῦ Θεοῦ ἡ παροικοῦσα Ῥώμην, τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ παροικούσῃ Κόριν Oov. Proœm. Ep. 1. So after him Ignatius: Τῇ ἐκκλησίᾳ τῇ ἀξιομακα ρίστῳ τῇ οὔσῃ ἐν Ἐφέσῳ τῆς ̓Ασίας. Proam. Epist. ad Ephes. and ékkλŋolą ἁγίᾳ τῇ οὔσῃ ἐν Τράλλεσιν. Proam. Epist. ad Trall. And so the rest. 2 Matt. xvi. 18. 1 Cor. xii. 28. xv. 9. Gal. i. 13. Ephes. i. 22. iii. 10, 21. v. 23, 25, 27, 29, 32. Phil. iii. 6. Col. i. 18, 24. Heb. xii. 23. Of this, as of one Church, Celsus calls the Christians: τοὺς ἀπὸ μεγάλης έκκληolas. Apud Orig. 1. v. [§ 59. Vol. I. p. 623 B.] 3 So the Creeds of Epiphanius, in Ancorato : Πιστεύομεν εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν. [§ 120, 121.] So the Jerusalem Creed in St Cyril. Thus the Nicene, with the additions of the Council of Con It will therefore be farther necessary, for the understanding of the nature of the Church which is thus one, to consider in what that unity doth consist. And being it is an aggregation not only of many persons, but also of many congregations, the unity thereof must consist in some agreement of them all, and adhesion to something which is one. If then we reflect upon the first Church again, which we found constituted in the Acts, and to which all other since have been in a manner added and conjoined, we may collect from their union and agreement how all other Churches are united and agree. Now they were described to be believing and baptized persons, converted to the faith by St Peter, continuing steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and prayers. These then were all built upon the same rock, all professed the same faith, all received the same sacraments, all performed the same devotions, and thereby were all reputed members of the same Church. To this Church were added daily such as should be saved, who became members of the same Church by being built upon the same foundation, by adhering to the same doctrine, by receivActs ii. 11, 42, ing the same sacraments, by performing the same devotions. 44, 47. From whence it appeareth that the first unity of the Church considered in itself, beside that of the Head, which is one Christ, and the life communicated from that Head, which is one Spirit, relieth upon the original of it, which is one; even as an house built upon one foundation, though consisting of many rooms, and every room of many stones, is not yet many, but one house. Now there is but one foundation upon which 1 Cor. ii. 11. the Church is built, and that is Christ. For other foundation can no man lay than that is laid, which is Jesus Christ. And though the apostles and the prophets be also termed the foundation, yet even then the unity is preserved, because as they are stones in the foundation, so are they united by one cornerstone; whereby it comes to pass, that such persons as are of Ephes 19 the Church, being fellow-citizens with the saints, and of the household of God, are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone, in whom all the building fitly framed together, groweth unto a -21. stantinople: μίαν ἁγίαν καθολικὴν καὶ already quoted of Alexander, Arius, and Euzoius. 340 16. holy temple in the Lord. This stone was laid in Zion for a Isai xxviii. Secondly, the Church is therefore one, though the mem- 1 Tertullian speaking of the apostles: 'Ecclesias apud unamquamque civitatem condiderunt, a quibus traducem fidei et semina doctrinæ cæteræ exinde ecclesiæ mutuatæ sunt, et quotidie mutuantur, ut ecclesiæ fiant: ac per hoc et ipsa Apostolicæ deputabantur, ut soboles Apostolicarum ecclesiarum. Omne genus ad originem suam censeatur necesse est. Itaque tot et tantæ ecclesiæ, una est illa ab Apostolis prima, ex qua omnes. Sic omnes primæ, et omnes Apostolicæ, dum una omnes probant unitate communicatio pacis, et appellatio fraternitatis, et contesseratio hospitalitatis: quæ jura non alia ratio regit quam ejusdem sacramenti una traditio.' De Præscript. Hæret. c. 20. This is the Unitas Originis which St Cyprian so much insists upon: 'Ecclesia una est, quæ in multitudinem latius incremento fecunditatis extenditur: quomodo solis multi radii, sed lumen unum; et rami arboris multi, sed robur unum tenaci radice fundatum. Et cum de fonte uno rivi plurimi defluunt, numerositas licet diffusa videatur exundantis copiæ largitate, unitas tamen servatur in origine, &c.' S. Cyprian. de Unitate Eccl. [§ 5. p. 214.] 'Loquitur Dominus ad Petrum: Ego tibi dico, inquit, quia tu es Petrus, et super istam Petram ædificabo ecclesiam meam, &c. Super unum ædificat ecclesiam; et quamvis Apostolis om receive, embrace, and profess, nibus post resurrectionem suam parem Jude 3. must necessarily be accounted one in reference to that profession. For if a company of believers become a Church by believing, they must also become one Church by believing one truth. If they be one in respect of the foundation, which is ultimately one; if we look upon Christ, which is mediately one; if we look upon the apostles, united in one corner-stone; if those which believe be therefore said to be built upon the foundation of the apostles, because they believe the doctrine which the apostles preached, and the apostles be therefore said to be of the same foundation, and united to the cornerstone, because they all taught the same doctrine which they received from Christ; then they which believe the same doctrine delivered by Christ to all the apostles, delivered by all the apostles to believers, being all professors of the same faith, must be members of the same Church. And this is the unity of faith'. Thirdly, Many persons and Churches, howsoever distinguished by time or place, are considered as one Church, because they acknowledge and receive the same sacraments, the signs and badges of the people of God. When the apostles were sent to found and build the Church, they Matt. xxviii. received this commission, Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the 19. 1 Of this doth Irenæus speak, delivering the sum or brief abstract of the material object of faith: Τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν,—ἡ ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα, καὶ ὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν ἔχουσα καρδίαν, καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ πα ραδίδωσιν ὡς ἓν στόμα κεκτημένη. Advers. Hær. 1. i. [c. 10. § 2, p. 49.] Κατά τε οὖν ὑπόστασιν, κατά τε ἐπίσ νοιαν, κατά τε ἀρχὴν, κατά τε ἐξοχὴν, μόνην εἶναι φαμὲν τὴν ἀρχαίαν καὶ καθολικὴν ἐκκλησίαν εἰς ἑνότητα πίστεως μιᾶς τῆς κατὰ τὰς οἰκείας δια θήκας, μᾶλλον δὲ κατὰ τὴν διαθήκην τὴν μίαν διαφόροις τοῖς χρόνοις, ἑνὸς τοῦ Θεοῦ τῷ βουλεύματι, δι ̓ ἑνὸς τοῦ Κυρίου συνάγουσαν τοὺς ἤδη κατατεταγμένους, οὓς προώρισεν ὁ Θεὸς, δικαίους ἐσομένους πρὸ καταβολῆς κόσμου ἐγνωκώς. Clem. Alex. Stromat. 1. vii. [c. 17. p. 899.] This unity of faith followeth the unity of origination, because the true faith is the true foundation. 'Siqua est ecclesia, quæ fidem respuat, nec Apostolicæ prædicationis fundamenta possideat,-deserenda est. (Petra tua Christus est.') S. Ambros. in Luc. lib. vi. cap. 9. [§ 68. Vol. I. p. 1399 E.] [The last clause is not in this passage of St Ambrose.] 'H τοίνυν συνέχουσα τὴν ἐκκλησίαν, ὡς φησιν ὁ Ποιμήν, ἀρετὴ ἡ πίστις ἐστί. Clem. Alex. Stromat. 1. ii. [c. 12. p. 458.] St Jerome on those words of the Psalm xxiv. 6. Hæc est generatio quærentium Dominum, hath this observation: 'Superius singulariter dixit, Hic accipiet benedictionem : modo pluraliter, quia Ecclesia ex pluribus personis congregatur, et tamen una dicitur, propter unitatem fidei.' [Inter Spuria. Vol. vii. App. p. 79.] Holy Ghost. Now as there is but one Lord, and one faith, so Ephes. iv. 5. also is there but one baptism; and consequently they which are admitted to it, in receiving it are one. Again, at the institution of the Lord's supper Christ commanded, saying, Eat ye all of this, Drink ye all of this; and all by communicating of one, become as to that communication one. For we being 1 Cor. x. 17. many are one bread, and one body; for we are all partakers of that one bread. As therefore the Israelites were all baptized 1 Cor. x. 2—4. unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink, and thereby appeared to be the one people of God; so all believing 341 persons, and all Churches congregated in the name of Christ, washed in the same laver of regeneration, eating of the same bread, and drinking of the same cup, are united in the same cognizance, and so known to be the same Church. And this is the unity of the sacraments. Fourthly, Whosoever belongeth to any Church is some way called; and all which are so, are called in one hope of their Ephes. iv. 4. calling the same reward of eternal life is promised unto every person, and we all through the Spirit wait for the hope of Gal. v. 5. righteousness by faith. They therefore which depend upon the same God, and worship him all for the same end, the hope of Tit. i 2. eternal life, which God, that cannot lie, promised before the world began, having all the same expectation, may well be reputed the same Church. And this is the unity of hope. Fifthly, They which are all of one mind, whatsoever the number of their persons be, they are in reference to that mind but one; as all the members, howsoever different, yet being animated by one soul, become one body. Charity is of a fastening and uniting nature; nor can we call those many, who endeavour to keep the unity of the Spirit in the bond of Ephes, iv. 3. peace. By this, said our Saviour, shall all men know that ye John xiii. 35. are my disciples, if ye have love one to another. And this is the unity of charity1. Lastly, All the Churches of God are united into one by the unity of discipline and government, by virtue whereof the same Christ ruleth in them all. For they have all the same pastoral guides appointed, authorized, sanctified, and set 1 'Unus Deus est et unus Christus, et una ecclesia ejus et fides una, et plebs una in solidam corporis unitatem PEARSON. concordiæ glutino copulata.' S. Cy- 41 |