The early Christian writers relate many instances of martyrs, who, when put to the torture, persisted in returning to the questions of their persecutors this single answer, I am a Christian," (Euseb. Eccl. Hist. v. 1,) and no instance is found during the age of the persecutions where a martyr replied, "I am a Catholic." The primitive Christians abhorred the idea of being called by any name that indicated a particular sect or party in the Church, and they took every opportunity of declaring their attachment to the common religion of Christianity, and to the one Church of Christ throughout the world. "We take not our denomination from man," says` Chrysostom, (Hom. 33 in Act.) "I honour Peter," says Gregory Nazienzen; "but I am not called a Petrian. I honour Paul; but I am not a Paulian. I am named after no man, for I belong to God," (Orat. 31.) Epiphanius observes also, "No sect or Church is called by the name of an apostle. We hear nothing of Petrians, or Paulians, Bartholemeians, or Thaddeans; for all the apostles, from the beginning, had one doctrine, preaching not themselves, but Jesus Christ the Lord. Hence they gave to all the churches but one name-the name of Christ, from the time that they were first called Christians at Antioch," (Hæres, 42.)

Although the name Catholic" does not appear in the New Testament as a designation of the Christian Church, yet the character of catholicity, in the sense of universality, is attributed to the Christian Church and faith by our Lord and His apostles, in opposition to the Hebrew Church, which was localised in Judea, and not designed for extension among all the nations of the world, (Matt. xxviii. 19; Luke xxiv. 47; Acts x. 34, 35; Rom. x. 18; 1 Cor. xii. 13; Col. i. 23, &c.)

The institution of the synagogue, and its general diffusion throughout the Roman empire, prepared the way, in the providence of God, for the expansion of the local Hebrew Church into the Christian Church of the whole world. When Peter converted three thousand souls at the day of Pentecost, they were not formed into a new congregation, society, or Church, but were incorporated into the existing synagogue congregations of Jerusalem, which constituted "the mother Church." When churches were founded at Samaria, Antioch, Ephesus, and other places, they were considered as branches of the original trunk at Jerusalem-the Church of God. The Hebrew and the Christian Church is ONE. The former had Judea as its field of labour: the latter the whole world. St Paul says, "By one Spirit we are baptized into one body," (1 Cor. xii. 13.) "There is one body and one Spirit," (Eph. iv. 4.) A local Church, such as the Church of Jerusalem, Antioch, Rome, or England, may be a branch of the Church universal, if identical in faith and worship, but can never become the universal, or Catholic Church, to the exclusion of other Churches.

There is a sense in which the faith of the Christian religion (its doctrines, sacraments, and worship) has been anciently called the Catholic faith, because the great truths and salvation of the gospel were designed for mankind at large, and not for any one nation or people, such as the Jews. The Christian Church is represented under the symbol of "an angel having the everlasting gospel to preach to them that dwell on the earth, and to every nation, and kindred, and tongue, and people," (Rev. xiv. 6.) By the charge of our Lord to His apostles, repentance and remission of sins were to be preached in His name among all nations, beginning at Jerusalem, (Luke xxiv. 47.) The Abrahamic covenant, continued under Moses, and established by Christ, contemplated one Catholic Church, embracing all

time, and all men, without distinction, and the whole world, "that the blessing of Abraham might come on the Gentiles through Jesus Christ.

There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus, and if ye be Christ's then are ye Abraham's seed," (Gal. iii. 14, 28, 29.)

"The Church," says Cyril, "is called 'Catholic,' because it is throughout the world, from one end of the earth to the other, and because it teaches universally and completely all the truths which ought to come to men's knowledge concerning things, both visible and invisible, heavenly and earthly, and because it subjugates, in order to godliness, every class of men, governors and governed, learned and unlearned," (Catechetical Lectures.)

'Heretics," observes Bingham, "commonly confined their religion either to a particular region, or to some select party of men, and therefore had no pretence to style themselves 'Catholics,' but the Church of Christ had a just title to this name being called Catholic, as Optatus says, (lib. ii. p. 46.) 'Because it is universally diffused over all the world,' and in this sense," continues Bingham, "the name Catholic is almost as ancient as the Church itself, for we meet with it in the passion [sufferings] of Polycarp, in Clemens Alexandrinus, (Strom. lib. vii.,) and in Ignatius, (Ep. ad. Smyr. n. 8,) and so great a regard had the primitive Christians for this name, that they would own none to be Christians who did not profess themselves to be of the Catholic Church, as we see in the Acts of Pionius the martyr, who, being asked by Polemo the judge of what Church he was? answered, 'I am of the Catholic Church, for Christ our Lord has no other Church," (Antiq. Book i. sec. 7.)

Augustine, Bishop of Hippo, A.D. 430, thus defines the word Catholic, which in his day had become the name of the Christian Church throughout the world-" Catholic is from a Greek word, xara, after, or according to, and oλov, a sum, or whole, so that the Catholic Church, or Catholic faith, signifies the first faith, the sound faith, the whole faith-we judge the Catholic faith of that faith which hath been, now is, and shall be, so that if you can prove that your Church and faith hath been from the beginning, is now, and shall be, then you shall be accounted Catholic, not otherwise," (Aug. Oper. Paris, Epis. con. Donat Tom ix. con. 338.)

Vincent of Lerins defines the faith of the Christian Church in a somewhat similar manner, "Within the Catholic Church we hold that which hath been believed everywhere, always, and by all men,-that is truly and properly Catholic," (quod ubique, quod semper, quod ab omnibus, creditum est,) Judging by these famous rules of Augustine and Vincent of Lerins, the modern Church of Rome has very slender claims to the title of Catholic.

In the fourth century the Arian heretics, from their preponderating numbers in the Roman Church, began to assume the title of Catholic. The Emperor Theodosius made a decree that "that Church alone should be styled Catholic which held the ancient Catholic faith"-that is, which equally worshipped and glorified the three Persons in the Trinity, "We order that all who follow this rule shall adopt the name of Catholic Christians," (Cod. Just. lib. i.) And to this agrees the language of the Athanasian Creed, "This is the Catholic faith that we worship one God in Trinity and Trinity in Unity." It were easy to show that the modern Church of Rome, by her worship of the Virgin, has violated this ancient

rule of the Church, and has consequently forfeited her claim to the title of Catholic; a Church that has apostatised from the Catholic faith cannot justly claim to be called a Catholic Church, much less the Catholic Church.

The word Catholic is found in the three ancient Creeds, or 'Confessions of Faith,' and applied to the Church. The Apostles' Creed, commonly so called, is not of apostolical authority, although the catechism of the Council of Trent affirms the contrary, (see Preface.) If the apostles composed it, there is no doubt that it would have been placed in the canon of the New Testament. It is not noticed by any of the apostolical, or early fathers, but it is undoubtedly very ancient. In the fourth century it was recited in public worship in the Roman Church, and from this circumstance was then generally known as "the Roman Creed." It did not then, nor until after the sixth century, contain the word "Catholic," copies of it extant in 603 had not the article "the Holy Catholic Church.” (See Dr Pearson on the Creed; Dr Milner's End of Controversy, Derby ed., p. 267, 1842.) It follows that the Roman Church, for at least the first 600 years of her history, did not assume the title, "the Catholic Church."

The

The Nicene Creed, composed at the first general Council of Nice, (in the East,) A.D. 325, contains the word Catholic, "I believe in one Catholic and Apostolic Church." This creed was composed from the ancient summaries of Christian faith extant in the writings of the first fathers of the Church, as Irenæus, Tertullian, Cyprian, &c., those summaries do not embrace the term "Catholic" as a note of the Christian Church. Nicene Council added the article in question to rescue the term Catholic from the Arian heretics, and to express the orthodox faith of the Church in the divinity of Christ, therein declared to be "of one substance with the Father." The Nicene Creed was recited in the public congregations of the Eastern Church from A.D. 471. It was introduced into the Churches of Spain and France A.D. 589. In A.D. 800, Pope Leo III. wanted to abolish its use in the Gallic Church. It began to be recited in the Roman Church A.D. 1014 under Benedict VIII., but was not formally received in that Church until the Council of Trent, A.D. 1546, when the last general council contented itself with an expression of faith in the same one Catholic and Apostolic Church" of the Nicene Council of the fourth century, so that, according to the voice of the general councils of both the Eastern and the Western Church, there is no authority for calling the Roman Church, or any other Church than the one universal Church of Christ, "the Catholic Church."

The Athanasian Creed, by whomsoever composed, was certainly known to several of the fathers in the early part of the fifth century. Vincent of Lerins, A.D. 434, borrowed largely from it, in his work against the Arian Heretics, (Commonitorium, cap. xiii.) In A.D. 570 it became so famous as a summary of the orthodox faith in the Trinity that it was recited in churches and expounded in discourses like the Lord's Prayer and the Apostles' Creed. It was received into the Gallic Church, A.D. 772, incorporated in Charles the Great's Psalter and sung or chanted as a hymn of praise, as the Nicene Creed in the Eastern Church. It was introduced into the Anglo-Saxon Church A.D. 800, and is found in the Latin Psalter of Athelstane A.D. 930. It was sung in the English Church in alternate verses, antiphonally, down to the time of the Reformation, the earliest copies of the Roman Psalter which contain this creed are those beginning with the tenth century.

The Athanasian Creed does not mention the Church-any Church, general or particular. It speaks throughout of "the Catholic faith"-" the Catholic faith is this, that we worship one God in Trinity, and Trinity in Unity." The Reformed Churches adhere to this ancient Catholic faith; they "worship one God in Trinity and Trinity in Unity." The Church of Rome "worships and serves the creature more than the Creator who is blessed for ever," (Rom. i. 25,) therefore the members of her communion are not Catholics in the judgment of the creed of Athanasius.

Those ancient creeds of the Church Catholic are eloquent witnesses of "the faith which was once delivered unto the saints," (Jude 3.) They testify that neither the Roman Church, nor any other local or particular Church, was considered the Catholic Church in primitive times, and the public use of those creeds in the services of the Church of Rome, for one thousand years and more, is a conclusive argument against her modern claim to the title "Catholic" as put forth at the period of the Reformation, in the creed of Pope Pius IV., and in the Roman, or Trent Catechism. The creed of Pope Pius IV. contains the word Catholic, and applies it for the first time to the Roman Church. "I acknowledge the holy Catholic, Apostolic, Roman Church for the mother and mistress of all churches, and I promise true obedience to the Bishop of Rome, successor to St Peter, prince of the apostles, and vicar of Jesus Christ."

This creed was promulgated by Papal authority only, and bears date the 9th December 1564, the reception of it is enforced by the solemn sanction of an oath on all ecclesiastics and laymen under penalty of everlasting damnation. The creed adds twelve new articles of faith to the ancient creed of the Catholic Church, Pius attached his creed to the Nicene Creed, and there it stands in the providence of God, a monument that chronicles to all future time, and to the Christian Church of all the world, the when, the where, and by whom the great apostasy from the Catholic faith was perpetrated; those twelve articles of this modern Papal Creed constitute the chief distinction between the Church of Rome and the Reformed Churches of the world. It has raised a platform and supplied a subject of controversy throughout Christendom for the last three hundred years, without the authority of a general council, or even a particular council of the bishops or clergy of the Roman Church. The creed of Pius IV. has practically become the faith of the Church of Rome throughout the world. "Every Roman Catholic is bound to acknowledge the creed of Pope Pius IV. Any one who seeks admission into the Church of Rome publicly repeats and testifies his assent to this creed, without restriction or qualification," (Butler's Book of the Roman Catholic Church, p. 126.)

In the article above quoted this creed assumes a position for the Roman Church that the Council of Trent (held A.D. 1546-1563) dared not to assume. The council contented itself with reciting the Nicene Creed, and therefore affirmed the article, "I believe in one Catholic and Apostolic Church." Pope Pius, the year after the close of the council, ignored this canon of the Third Session of Trent, and affirmed, in substance, the Roman Church to be this "one Catholic and Apostolic Church.” It is very surprising, considering the objects for which the Council of Trent was assembled, and the time it took place, that neither its canons or decrees contain any definition or description of the Church Catholic. The Popes, under whose authority the council sat, feared to allow the subject of the Church, or of the Papal supremacy, to be debated, but what the Popes

dared not attempt, by the authority of a general council, they afterwards accomplished by their own authority, as Pius IV. in the Roman Creed of 1564, and Pius V. in the Roman Catechism of 1566.

"LI

(To be continued.)

THE HARVEST-FIELD.

BY THE REV. ROBERT MAGUIRE, M.A., INCUMBENT OF CLERKENWELL. IFT up your eyes, and look on the fields; for they are already white unto the harvest." I am now entering on these fields as a gleaner, to gather some of the pure grain, and perhaps to meditate on the scene before me. Here is the life and food of the people, and here the promise of future harvests yet to be-the reproduction of the seed-sowing that is past, and the reproducer of the harvest that is to come-"seed for the sower, and bread for the eater." Wheat is the emblem of pure, living, developed truth. I do not enter the harvest-field as a reaper, bearing a mowing sickle, to reap down the rich sheaves of standing corn. I propose only to follow the track of the reapers, and to pick up a grain here and there, to glean the few ears that may be left behind, or such full sheaves as may be dropped on purpose for my use, as in the field of Boaz for Ruth the Moabitess.

It may also be necessary for me to gather a little "chaff" besides. Pure grain, as it is usually found in this world, is generally associated with chaff of some sort; and it must be winnowed in order to be purified. There is, I am sorry to say, a great deal of chaff in this field I have just now entered upon. It lies in litter and confusion all over the ground: here is a great long stalk with a few grains of wheat in its head; and here a perfectly empty-headed stalk, as though every grain of any value had been utterly shaken out of it. I must gather of both kinds. Wheat and chaff are two very different things, but yet, as a gleaner, I have to do with both of them. Yet, some of the "chaff" to be gathered will be harmless and innocent enough; and will have something to do, as the chaff sometimes has, with the growth of the seed, and the ripening of the gathered fruits. The chaff binds the growing grain, and swathes it about for a season. Then, as the harvest ripens beneath the glow of heaven, the chaff loosens its hold, and by and by is wholly dissevered from the grain, and its vocation is gone. Some of this I may gather, and for not altogether unworthy purposes. The flight of the chaff may be useful, if only to tell which way the wind blows; and this will show which way things are tending, and so suggest the direction of our thoughts and musings.

First of all, then, let us survey the field of operation. Here is a harvest field, white already to the harvest, and labourers working therein. I feel mightily disposed to sit down and muse awhile upon the scene. This is that great and world-renowned field whose history has commanded the attention of men for generations gone by, and the fruits of which have been rendered back to the Owner of the vineyard, and have been sent as seeds of good into all lands. This field is Britain; its harvest a standing crop of immortal grain, souls that can never die. The Church of God and its ministers are the reapers sent forth into the harvest. Here has God planted much of the good seed, and entrusted it to man's keeping and care; and here it is that the tares also have been largely sown"While men slept, his enemy came." There was once a time when the tares predomi