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enter into the service of God, therefore, whatever is set apart from common use, and dedicated to - his worship, is called holy also. Hence the places, times, and things, that are so employed, have that name given them. And the persons who attend on his ministry, are styled holy, on account of their outward relation to him, whether they are really and inwardly such as they ought, or not. Now, in outward profession, the whole visible Church of Christ is holy; separated and distinguished from the rest of the world, by acknowledging his holy laws, and using the means of holiness which he hath appointed. But in the inward sense, and the only one which will avail hereafter, they alone, indeed, are members of his holy Church, who, by the help of these means, do really improve themselves in piety and virtue, becoming holy in all manner of conversation, as "he which hath called them, is holy;"3 and such as are truly so here, shall be made completely so hereafter. For "Christ loved the Church, and "gave himself for it, that he might sanctify and "cleanse it with the washing of water; and pre"sent it to himself a glorious Church, not having spot or wrinkle; but that it should be holy, and "without blemish."4 Ask your hearts, then, are you giving your best diligence to "cleanse yourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God ?"5 "For "without it no man shall see the Lord.” 6

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The word Catholic, applied to the Church in our Creed, is no where used in Scripture; but frequently in the early Christian writers; and it means universal-extending to all mankind. The Jewish Church was not universal, but particular: for it consisted only of one nation; and their law

(3) 1 Pet. i. 15.

(4) Eph. v. 25, 26, 27.
(6) Heb, xii. 14.

(5) 2 Cor. vii. 1.

permitted sacrifices only in one temple; nor could several other precepts of it be observed in countries at any considerable distance from thence : but the Christian consists of every kindred, "tongue, and people"7 equally; and "offers unto "the name of God in every place, from the rising "of the sun unto the going down of the same, in66 cense and a pure offering."8 The Catholic Church, then, is the universal Church, spread through the world, and the Catholic faith is the universal faith that form of doctrine which the Apostles delivered to the whole Church; and it received. What this faith was, we may learn from their writings, contained in the New Testament; and at so great a distance of time, we can learn it with certainty no where else. Every Church, or society of Christians, that preserves this Catholic, or universal faith, accompanied with true charity, is a part of the Catholic, or universal Church; and because the parts are of the same nature with the whole, it hath been usual to call every Church singly, which is so qualified, a Catholic Church. And, in this sense, churches that differ widely in several notions and customs, may, notwithstanding, each of them be truly Catholic Churches. But the Church of Rome, which is one of the most corrupted parts of the Catholic Church, both in faith and love, hath presumed to call itself the whole Catholic Church- the universal Church: which it no more is, than one diseased limb, though perhaps the larger for being diseased, is the whole body of man. And by attempting to exclude us, they take the direct way to exclude themselves, unless God impute their uncharitable way of thinking and acting, as we hope he will, to excusable ignorance and mistake. The Church of England pretends not, indeed, absurdly, to be the whole

(7) Rev. v. 9. (8) Mal. i. 11. (9) Rom. vi. 17.

Catholic Church; but it is, undoubtedly, a sound and excellent member of it. So that we have much better ground to call ourselves Catholics, than they were such names worth disputing about, which they are not: only one would not flatter and harden them, by giving them a title which they both claim unjustly, and turn into an argument against us.

In this holy Catholic Church our Creed professes belief. But the meaning is not, that we engage to believe all things without exception, of which the majority of the Church, at any time, shall be persuaded; and much less what the rulers of it, or, it may be, a small part of them, who may please to call themselves the Church, shall, at any time, require: for then we must believe many plain falsehoods, uncertainties without number, and contrary doctrines, as contrary parties prevail. Our Church doth, indeed, believe whatever the first and best ages of Christianity thought necessary : whatever all the other Churches of the present age agree in. But this is more than we declare in the Creed. For there, as believing in God, means only believing that there is a God; and believing in the resurrection, means only believing that there shall be a resurrection: so believing that by our Saviour's appointment there was founded, and, through his mercy, shall ever continue, a society of persons, of what nation, or nations, is indifferent, who have faith in his name, and obey his laws: not, indeed, without being deformed and disfigured by mixtures both of sin and error; but still, without being destroyed by either. For, as he hath promised, "the gates of hell," or of the invisible world, that is, persecution and death, "shall not "prevail against the Church," so neither shall any other power. Nothing shall abolish it: though

(1) Matt. xvi. 18.

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several things may obscure and corrupt it. That sin doth, we see; why, then, may not error too? It is, certainly, not a worse thing; nor is our Saviour's promise a greater security against the one than the other. He requires us, indeed, to "hear "the Church." But in what case? "If thy bro"ther trespass against thee," admonish him privately. This relates, then, not to disputed speculative opinions, but to known practical transgressions against our neighbour. "If he neglect (pri"vate admonition) tell it unto the Church." Not, surely, to the whole Catholic Church, all over the world; that is impossible: but the particular Church, to which both belong. Now, all sides allow, that every particular Church is fallible; and, therefore, to be heard no farther than it appears to be in the right. It follows next: "And if he neglect to hear the Church"-if he will not reform his injurious behaviour on a public warning, "let him be unto thee as an heathen man and a publican: treat him no longer with the tenderness and regard that is due to a good Christian; but consider him in the same light with an infidel sinner, till he makes reparation. This rule, therefore, by no means proves the infallibility, even of the universal Church, and much less of the Romish, which is far from universal, but relates to a matter entirely different. And it still remains true, that professing to believe in the Holy Catholic Church, is only acknowledging, that Christ hath formed the whole number of his followers, under him their head, into one regular and sacred body, or society, to last for ever: the unity and holiness of which, are to be carefully preserved by what the latter part of this Article specifics.

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The Communion of Saints. The word saints is of the same meaning with the word holy; and,

(2) Matt. xviii, 15, 16, 17.

therefore, comprehends all Christians, in the manner which I have just explained. Having communion, is being entitled to partake of benefits and kindnesses, and bound to make suitable returns for them. And thus Christians, or saints, have communion, or fellowship, with "the Father, from "whom cometh down every good and perfect gift; "with his Son, Jesus Christ;"3 through whom forgiveness and mercy are conveyed to us; with the Holy Ghost, whose sanctifying graces are conferred on such as daily qualify their hearts for the reception of them. And for these blessings we owe all thankfulness, and all duty in thought, word, and deed. Christians have also communion with the holy angels; as these "are ministering spirits, sent forth to minister for them, who shall "be heirs of salvation." And, undoubtedly, we ought to think of what they do for us, with an inward sense of gratitude and love. But as we are unacquainted with particulars, we can make no particular acknowledgments; nor ought we to make any general ones, by outward expressions of respect, since "worshipping God alone is com866 manded," 5 and "worshipping angels condemned," in Scripture.

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With respect to those of our own nature, we are bound so far to hold communion, even with the worst of believers, as not only to do them every kind of justice, but sincerely to wish, and, if occasion offer, heartily endeavour their good, both in body and soul. But to all who have obtained "the like precious faith with ourselves," we bear a still nearer relation; as being, in a peculiar sense, children of the same Father, disciples of the same Master, animated by the same Spirit, members of the same Body. And those things oblige us to

(3) 1 John i. 3. (5) Matt. iv. 10.

James i. 17.
(6) Col. ii. 18.

(4) Heb. i. 14.

(7) 2 Pet. L 1.

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