Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2dly, Something must be spoken of the Unity of the Church. The Unity of the Church is that whereby the Church is one. There are many Members, but one Body; many Sheep, but one Fold; many Stones, but one Building. The Apostle reckons up many Unities appertaining to the Church. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and father of all. Here is unit as principii, one God that calls the Church: Unitas termini, one Heaven that is hoped for by it: Unitas mediorum, one Faith, one Baptism, ⟨p. 6⟩to join men to Christ, and the Church: Unitas Capitis, one Lord Jesus, who is the vital Head of the Church: Unitas Corporis, one Body, in which the Members do all adhere one to another, and to the Head: And unitas Spiritûs, one Holy Spirit to animate and actuate the whole Body.
2dly, Something must be spoken of the Ʋnity of the Church. The Unity of the Church is that whereby the Church is one. There are many Members, but one Body; many Sheep, but one Fold; many Stones, but one Building. The Apostle reckons up many Unities appertaining to the Church. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and father of all. Here is unit as principii, one God that calls the Church: Ʋnitas termini, one Heaven that is hoped for by it: Ʋnitas mediorum, one Faith, one Baptism, ⟨p. 6⟩to join men to Christ, and the Church: Ʋnitas Capitis, one Lord Jesus, who is the vital Head of the Church: Ʋnitas Corporis, one Body, in which the Members do all adhere one to another, and to the Head: And unitas Spiritûs, one Holy Spirit to animate and actuate the whole Body.
The Unity of the Church is not an Human thing, but Divine. The Unity is as the Church is, built upon the foundations of the Apostles and Prophets, Eph. 2.20
. All the Joints and Bands which tie the Church together, are from Christ the Head. As under the Old Testament, God ordained the Loops and the Taches, that coupled the Curtains together, to make one Tabernacle,
. So under the New, Christ hath ordained the Bands and Ligatures, that couple Believers together, to make one Church: Hence this Unity is styled by St. Cyprian,
Prophetarum, Evangelii, Apostoloram: Non est egressa de finibus suis, id est, de Scripturis Sanctis. The Church hath its Cities, the Law the Prophets, the Gospel, the Apostles, it goeth not out of its bounds the Holy Scriptures. That only is Unity which is found there. When the question was between the Catholics and Donatists, Ubi sit Ecclesia? Where is the Church; the Columba unica, the Dove that is but one? St. Austin tells them,
that it was to be sought, Non in verbis nostris, sed in verbis Capitis; Not in our words, but in the words of the Head. Jesus Christ the Head knew his own Body: And again, Sunt certe libri Dominici, ibi quaeramus Ecclesiam: There are the Lord's Books, there let us seek the Church: And again, Nolo Humanis Documentis, sed Divinis Oraculis Sanctam Ecclesiam demonstrari. I will not have the Holy Church demonstrated by
⟨p. 8⟩
Human Documents, but by Divine Oracles. It was the notable Observation of Bessarion,
Archbishop of Nice, That then the Church had the highest concord, peace and truth, when it did adhere to the simplicity and purity of the Evangelical Doctrine, contented with the Sacred Oracles, inhering and acquiescing in them only, collected by them into one fold, and living under one Pastor. The only true Unity of the Church is that which is to be found in Scripture. When men will have an Unity not of God's making, but of their own, it falls out as when a piece of new cloth is put to an old Garment, there is a [Greek or Hebrew], a rent made.
The Unity of the Church is not an Human thing, but Divine. The Unity is as the Church is, built upon the foundations of the Apostles and Prophets, Eph. 2.20. All the Joints and Bands which tie the Church together, are from Christ the Head. As under the Old Testament, God ordained the Loops and the Taches, that coupled the Curtains together, to make one Tabernacle, Exod. 26.6. So under the New, Christ hath ordained the Bands and Ligatures, that couple Believers together, to make one Church: Hence this Unity is stiled by St. Cyprian, 1Ʋnitas à Domino, & per Apostolos tradita: An Ʋnity delivered from the Lord Christ, and by the Apostles; and by St. Austin, ⟨p. 7⟩Ʋnitas Christi, the Ʋnity of Christ. 2St. Jerom, speaking of the Church of Christ as joined together in the unity of the Spirit, hath this notable Passage. Ecclesia habet urbes legis, 3Prophetarum, Evangelii, Apostoloram: Non est egressa de finibus suis, id est, de Scripturis Sanctis. The Church hath its Cities, the Law the Prophets, the Gospel, the Apostles, it goeth not out of its bounds the Holy Scriptures. That only is Unity which is found there. When the question was between the Catholicks and Donatists, Ʋbi sit Ecclesia? Where is the Church; the Columba unica, the Dove that is but one? St. Austin tells them,4 that it was to be sought, Non in verbis nostris, sed in verbis Capitis; Not in our words, but in the words of the Head. Jesus Christ the Head knew his own Body: And again, Sunt certe libri Dominici, ibi quaeramus Ecclesiam: There are the Lord's Books, there let us seek the Church: And again, Nolo Humanis Documentis, sed Divinis Oraculis Sanctam Ecclesiam demonstrari. I will not have the Holy Church demonstrated by ⟨p. 8⟩Human Documents, but by Divine Oracles. It was the notable Observation of Bessarion, 5Archbishop of Nice, That then the Church had the highest concord, peace and truth, when it did adhere to the simplicity and purity of the Evangelical Doctrine, contented with the Sacred Oracles, inhereing and acquiescing in them only, collected by them into one fold, and living under one Pastor. The only true Unity of the Church is that which is to be found in Scripture. When men will have an Unity not of God's making, but of their own, it falls out as when a piece of new cloth is put to an old Garment, there is a 〈non-Latin alphabet〉, a rent made.
5Fuit aliquando tempus quo immaculata Dei Spoas• Ecclesia summâ concordiâ tranquillissimâ pace, & intemeratâ veritate fruebatur, cum simplicitatem, & puritatem Evangelicae Doctrinae maximi omnes faciebamus, solis Sacris eloquiis contenti, his inhaerentes, his acquiescentes, in unum ab his collecti ovile sub uno Pastore omnes agentes. Crab. Conc. Florent.
The Humane thing that did seem to fill up the Churches Unity, doth make a breach in it. Victor will have one Easter day, and this little thing rents off the Eastern Churches from the Western. The Unity of a visible Head in the ⟨p. 9⟩Church is very plausible, yet this is but a piece of Donatism to have the Church only in part Papae. 'Tis (as Gregory said against John of Constantinople) Titulus in discissionem Ecclesiae, a Title to rent the Church in pieces. Nay, the very Roman Church (where it was hatched) is rent by it. Part would have a Council above the Pope: Part would have the Pope above a Council. The Councils of Constance and Basil call the Popes Schismatics, and the Popes have cast off and reprobated those Councils. Thus those Human things in the Church, which are set up for Unity, turn to Ataxy; and like the Egyptian Reed, pierce and rent that hand that leans on them.
The Humane thing that did seem to fill up the Churches Unity, doth make a breach in it. Victor will have one Easterday, and this little thing rents off the Eastern Churches from the Western. The Unity of a visible Head in the ⟨p. 9⟩Church is very plausible, yet this is but a piece of Donatism to have the Church only in parte Papae. 'Tis (as Gregory said against John of Constantinople) Titulus in discissionem Ecclesiae, a Title to rent the Church in pieces. Nay, the very Roman Church (where it was hatched) is rent by it. Part would have a Council above the Pope: Part would have the Pope above a Council. The Councils of Constance and Basil call the Popes Schismaticks, and the Popes have cast off and reprobated those Councils. Thus those Human things in the Church, which are set up for Unity, turn to Ataxie; and like the Egyptian Reed, pierce and rent that hand that leans on them.
1st. It doth not stand in Human Rites and Observations. In the first Golden Age (in which, as Egesippus saith the Church continued a pure ⟨p. 10⟩Virgin) there was little or nothing of Ceremony, but much of Unity. Christians were then of one heart, and of one soul, Acts 4.32. In after Ages Human Observations creeping into the Church, they were observed variè & pro arbitrio. 1Christians varied in the observation of Easter; some kept Easter on one day, some on another. They varied in their observation of Lent. Some fasted one day, some two, some more, some forty. They varied not only in the number of the days, but in their abstinence. Some eat Fowl with their Fish;2 some were contented with dry bread only. They varied also in many other Human Observations, as may be seen in Ecclesiastical Story. In all these there was no unity, 3yet the true Unity was not wanting. They did not put unity in such things, no; the Rule was, Differentia rituum commendat unitatem fidei, The non-unity in Rites commended the Unity of the Faith. The Christians were wont to fast,4 ex arbitrio, non ex imperio; out of choice, not out of command. St. Austin, 5speaking of the ⟨p. 11⟩various Customs in the Church, saith, that in such kind of things there was libera observatio; indifferent things remained indifferent; one did not impose them upon another; so there was no breach of Unity. When the question was, whether there should be in Baptism trina or simplex mersio; St. Gregory answered,6 In unâ Fide nihil officit diversa consuetudo; In one Faith a di verse Custom hurts not. In the Council of Lateran under Pope Innocent the Third, Can. 9. it is ordained, That where in one City, or Diocese, 7there were people of divers Tongues and Rites, sub unâ Fide, there the Divine Offices should be performed, secundum diversitates Rituum & Linguarum Luther, speaking of the Popish Ceremonies, saith truly, Sub Papâ est pompa externae unitatis, sed intus non •n si confusissima Babylon. Under the Pope is the pomp of external Unity, but within there is nothing but a most confused Babel. It is certain Church unity doth not consist in Rites; let men fancy what they will, there is but one healing Rule to be found, In ⟨p. 12⟩necessariis unitas, in non-necessariis libertas, in utrisque charitas.
1st. It doth not stand in Human Rites and Observations. In the first Golden Age (in which, as Egesippus saith the Church continued a pure ⟨p. 10⟩Virgin) there was little or nothing of Ceremony, but much of Unity. Christians were then of one heart, and of one soul, Acts 4.32. In after Ages Human Observations creeping into the Church, they were observed variè & pro arbitrio. 1Christians varied in the observation of Easter; some kept Easter on one day, some on another. They varied in their observation of Lent. Some fasted one day, some two, some more, some forty. They varied not only in the number of the days, but in their abstinence. Some eat Fowl with their Fish;2 some were contented with dry bread only. They varied also in many other Human Observations, as may be seen in Ecclesiastical Story. In all these there was no unity, 3yet the true Ʋnity was not wanting. They did not put unity in such things, no; the Rule was, Differentia rituum commendat unitatem fidei, The non-unity in Rites commended the Ʋnity of the Faith. The Christians were wont to fast,4 ex arbitrio, non ex imperio; out of choice, not out of command. St. Austin, 5speaking of the ⟨p. 11⟩various Customs in the Church, saith, that in such kind of things there was libera observatio; indifferent things remained indifferent; one did not impose them upon another; so there was no breach of Unity. When the question was, whether there should be in Baptism trina or simplex mersio; St. Gregory answered,6 In unâ Fide nihil officit diversa consuetudo; In one Faith a di verse Custom hurts not. In the Council of Lateran under Pope Innocent the Third, Can. 9. it is ordained, That where in one City, or Diocess, 7there were people of divers Tongues and Rites, sub unâ Fide, there the Divine Offices should be performed, secundum diversitates Rituum & Linguarum Luther, speaking of the Popish Ceremonies, saith truly, Sub Papâ est pompa externae unitatis, sed intus non n si confusissima Babylon. Ʋnder the Pope is the pomp of external Ʋnity, but within there is nothing but a most confused Babel. It is certain Churchunity doth not consist in Rites; let men fancy what they will, there is but one healing Rule to be found, In
2dly. It doth not stand in a Liturgy, or prescribed Form of Prayer. The Church for some Centuries was without a Liturgy, but never without Unity. The Liturgies ascribed to St. Peter, St. James, St. Mark, are plainly spurious; there are to be found the words [Greek or Hebrew] & [Greek or Hebrew], which were not extant in the first Centuries. There mention is made of Temples, Altars, Monasteries, such things as the Primitive Church knew not.1 In Justin Martyr's time the Minister prayed [Greek or Hebrew], according to his ability. In Tertullian's he prayed, Sine monitore quia de pectore, without any Prompter but their own heart. 2In St. Cyprian's time the Ecclesiastical Lector was to read praecepta & Evangelium Domini, not a Liturgy.3 In Constantin's time, had there been a Liturgy, he had not needed to have composed a Prayer for his Army.4 In the time of Socrates, among all Forms of Religion, ⟨p. 13⟩there were not two that consented together in precandi more. Set-forms of Prayer were not introduced into the Church, till the Arian and Pelagian Heresies invaded it, and then to prevent the diffusion of Heretical Poison, Set-forms came in. In the Council of Laodicea, holden about the Year 368. Can. 18. it was ordained, that there should be caedem preces: But this was a Form of the Minister's own composing, as appears by the 23d Canon of the Third Council of Carthage, holden about the Year 399. which appointed that none should use a Form, unless he did first conferre cum fratribus instructioribus. After which, in the Milevitan Concil, holden about the Year 416. Can. 12. it was ordained, that the Form used should be approved of in a Synod: Still this was a Form of the Minister's own making. It was many years after this before a Liturgy was absolutely imposed on Ministers, that they might not pray by their own Gifts only, but by the prescribed Forms of others. About the ⟨p. 14⟩Year 800. Charles the Great being Emperor, Pope Adrian moved him to establish a Liturgy by a Civil Edict, and obtained it: And this is said to be Gregory's Liturgy. Thus the Church was much longer without a Liturgy than it can be imagined to have been without Unity. Therefore Unity doth not consist in it.
2dly. It doth not stand in a Liturgy, or prescribed Form of Prayer. The Church for some Centuries was without a Liturgy, but never without Unity. The Liturgies ascribed to St. Peter, St. James, St. Mark, are plainly spurious; there are to be found the words 〈non-Latin alphabet〉 & 〈non-Latin alphabet〉, which were not extant in the first Centuries. There mention is made of Temples, Altars, Monasteries, such things as the Primitive Church knew not.1 In Justin Martyr's time the Minister prayed 〈non-Latin alphabet〉, according to his ability. In Tertullian's he prayed, Sine monitore quia de pectore, without any Prompter but their own heart. 2In St. Cyprian's time the Ecclesiastical Lector was to read praecepta & Evangelium Domini, not a Liturgy.3 In Constantin's time, had there been a Liturgy, he had not needed to have composed a Prayer for his Army.4 In the time of Socrates, among all Forms of Religion, ⟨p. 13⟩there were not two that consented together in precandi more. Set-forms of Prayer were not introduced into the Church, till the Arian and Pelagian Heresies invaded it, and then to prevent the diffusion of Heretical Poyson, Set-forms came in. In the Council of Laodicea, holden about the Year 368. Can. 18. it was ordained, that there should be caedem preces: But this was a Form of the Minister's own composing, as appears by the 23d Canon of the Third Council of Carthage, holden about the Year 399. which appointed that none should use a Form, unless he did first conferre cum fratribus instructioribus. After which, in the Milevitan Concil, holden about the Year 416. Can. 12. it was ordained, that the Form used should be approved of in a Synod: Still this was a Form of the Minister's own making. It was many years after this before a Liturgy was absolutely imposed on Ministers, that they might not pray by their own Gifts only, but by the prescribed Forms of others. About the ⟨p. 14⟩Year 800. Charles the Great being Emperor, Pope Adrian moved him to establish a Liturgy by a Civil Edict, and obtained it: And this is said to be Gregory's Liturgy. Thus the Church was much longer without a Liturgy than it can be imagined to have been without Unity. Therefore Unity doth not consist in it.
3dly. It doth not stand (as I take it) in a Diocesan Episcopacy. There are Bishops in Scripture, but no Diocesan ones. There are Presbyters ordained in every City, but no Bishops ordained to be over them. In Thessalonica there were not one, but many [Greek or Hebrew]. 1 Thess. 5.12. The Presidency there was in many, not in one. The Bishops at Philippi, Phil. 1.1. being more than one in one city, were no other than Presbyters. The Presbyters at Ephesus are in express terms called Bishops, Acts 20.17, & 28. St. Peter exhorts the Presbyters to feed the Flock of God, [Greek or Hebrew], acting as Bishops among them, 1 Pet. 5.2. St. Paul would have Titus ordain ⟨p. 15⟩Presbyters in every City, for a Bishop must be so and so. Tit. 1.5, 7. If the Bishop and Presbyter were not here the same, the reason, which must not be imagined, would be inconsequential. There are the qualifying Characters of a Bishop set down in 1 Tim. 3. and in Titus 1.7. but there is not one of them but is requisite in a Presbyter, not one of them peculiar to a Diocesan Bishop. The Scripture Evidence is very clear, that a Bishop and a Presbyter are all one. When Aerius brought some of these Scriptures to prove it, Epiphanius, who calls him Heretic, gives only this poor Answer, That in many Churches there were no Presbyters; but who can believe that at that time there were more Bishops than Presbyters; that, when there were more Bishops in one City, there should be no Presbyters at all there. It is a thing altogether incredible. Clemens, 1in his Epistle to the Corinthians, makes Bishops and Presbyters all one. Polycarp, in his Epistle to the Philippians, mentions only Presbyters and Deacons. In the Epistle ascribed to Ignatius ad Magnesios, ⟨p. 16⟩a Bishop above a Presbyter is called [Greek or Hebrew],2 a novel Institution. St. Ambrose saith, Episcopi & Presbyteri una ordinatio est, there is but one ordination of a Bishop and a Presbyter. St. Jerome saith,3 Apud veteres iidem Episcopi & Presbyteri fuerunt. Anciently Bishops and Presbyters were the same. Again,4 That the Bishop was greater than the Presbyter, consuetudine magis quam Dominicae dispositionis veritate, rather by custom, than by any true dispensation from the Lord: And again, that before, Communi Presbyterorum Consilio Ecclesiae gubernabantur. The Churches were ruled by the Common Council of Presbyters. St.
3dly. It doth not stand (as I take it) in a Diocesan Episcopacy. There are Bishops in Scripture, but no Diocesan ones. There are Presbyters ordained in every City, but no Bishops ordained to be over them. In Thessalonica there were not one, but many 〈non-Latin alphabet〉. 1 Thess. 5.12. The Presidency there was in many, not in one. The Bishops at Philippi, Phil. 1.1. being more than one in one city, were no other than Presbyters. The Presbyters at Ephesus are in express terms called Bishops, Acts 20.17, & 28. St. Peter exhorts the Presbyters to feed the Flock of God, 〈non-Latin alphabet〉, acting as Bishops among them, 1 Pet. 5.2. St. Paul would have Titus ordain ⟨p. 15⟩Presbyters in every City, for a Bishop must be so and so. Tit. 1.5, 7. If the Bishop and Presbyter were not here the same, the reason, which must not be imagined, would be inconsequential. There are the qualifying Characters of a Bishop set down in 1 Tim. 3. and in Titus 1.7. but there is not one of them but is requisite in a Presbyter, not one of them peculiar to a Diocesan Bishop. The Scripture Evidence is very clear, that a Bishop and a Presbyter are all one. When Aerius brought some of these Scriptures to prove it, Epiphanius, who calls him Heretick, gives only this poor Answer, That in many Churches there were no Presbyters; but who can believe that at that time there were more Bishops than Presbyters; that, when there were more Bishops in one City, there should be no Presbyters at all there. It is a thing altogether incredible. Clemens, 1in his Epistle to the Corinthians, makes Bishops and Presbyters all one. Polycarp, in his Epistle to the Philippians, mentions only Presbyters and Deacons. In the Epistle ascribed to Ignatius ad Magnesios, ⟨p. 16⟩a Bishop above a Presbyter is called ,
1Salm. in App. ad Primat. fol. 50, 54.
2Salm. in App. fol. 57. Come. in 1 Tim. 3.Salm. in App. fol. 57. Com. in 1 Tim. 3.
Austin saith, that Episcopacy is greater than Presbytery, Secundum honorum vocabula, 1quae jam Ecclesiae usus obtinuit, according to the Titles of Honour which are now used in the Church. Thus it appears that a Diocesan Episcopacy is but Humane, and by consequence Church-unity doth not stand in it. The Reformed Churches which are without Episcopacy, are not without Unity. I conclude this with the Judgment ⟨p. 17⟩of the Learned Dr. Ward, 2who (speaking of the difference in Ecclesiastical Government which is between our Church and those beyond Sea) saith, that it may, and ought to be tolerated, absque fraternae unitatis laesione, without any breach of Brotherly unity.
4thly. It doth not stand in the Civil Laws of Princes. When Magistrates were Pagans, there was yet a Church, and an Unity in it. When they became Christians, the Unity was the same, the Joints and the Bands were as before, sacred, not civil; from Christ the Head, not from the Magistrate. It's true, the Church hath an external help and guard from good Laws, but its Unity doth not consist in them. Neque quia regna dividuntur, 1ideo & Christiana unitas dividitur, cum in utraque part inveniatur Catholica Ecclesia, saith St. Austin, Kingdoms may be divided, but Christian Unity is not; in both parts the Catholic Church is found. Should the Unity of the Church consist in the Laws of Magistrates, ⟨p. 18⟩then the Laws being dissolved, there would be no Unity; the Laws being altered, the Unity must vary, and turn about to every point, as the Laws do. That which now is Unity, under a contrary Law must be Schism; that which now is a Schism, under a contrary Law may be Unity. Under the Emperor Valentinian, the Orthodox may be the Church; under Valens, the Arians may be it. Nay, as the Magistrate may be, you shall not know by him where the Church or the Truth is. In that great Schism, when the Bishops of the East and West fell out about the Council of Chalcedon, some would not part with a syllable of it, some utterly rejected it: The Emperor Anastasius, 2Aulicâ Sapientiâ usus, banished some of both Parties, equal praemium veritas & mendacium tulêre, Truth and Falsehood were alike rewarded. Hence it appears, that the Unity of the Church doth not stand in Humane Laws, the true Unity is founded only in Scripture.
4thly. It doth not stand in the Civil Laws of Princes. When Magistrates were Pagans, there was yet a Church, and an Unity in it. When they became Christians, the Unity was the same, the Joints and the Bands were as before, sacred, not civil; from Christ the Head, not from the Magistrate. It's true, the Church hath an external help and guard from good Laws, but its Unity doth not consist in them. Neque quia regna dividuntur, 1ideo & Christiana unitas dividitur, cum in utraque parte inveniatur Catholica Ecclesia, saith St. Austin, Kingdoms may be divided, but Christian Ʋnity is not; in both parts the Catholick Church is found. Should the Unity of the Church consist in the Laws of Magistrates, ⟨p. 18⟩then the Laws being dissolved, there would be no Unity; the Laws being altered, the Unity must vary, and turn about to every point, as the Laws do. That which now is Unity, under a contrary Law must be Schism; that which now is a Schism, under a contrary Law may be Unity. Under the Emperor Valentinian, the Orthodox may be the Church; under Valens, the Arrians may be it. Nay, as the Magistrate may be, you shall not know by him where the Church or the Truth is. In that great Schism, when the Bishops of the East and West fell out about the Council of Chalcedon, some would not part with a syllable of it, some utterly rejected it: The Emperor Anastasius, 2Aulicâ Sapientiâ usus, banished some of both Parties, aequale praemium veritas & mendacium tulêre, Truth and Falsehood were alike rewarded. Hence it appears, that the Unity of the Church doth not stand in Humane Laws, the true Unity is founded only in Scripture.
These things being so, I come to lay down the true Unity. The Church may be considered, [Greek or Hebrew] in its internal Essence, or [Greek or Hebrew] in its external Communion. In the first consideration it hath invisible Bands to make it one; in the second it hath visible ones. The soul of the Church is, (as St. Austin speaks) internal Grace, the Body of it is external Profession and Communion.
These things being so, I come to lay down the true Unity. The Church may be considered, 〈non-Latin alphabet〉 in its internal Essence, or 〈non-Latin alphabet〉 in its external Communion. In the first consideration it hath invisible Bands to make it one; in the second it hath visible ones. The soul of the Church is, (as St. Austin speaks) internal Grace, the Body of it is external Profession and Communion.
Take the Church in its internal Essence, so its Unity stands in the Holy Spirit, and the Graces of it. There is one body, and one spirit, Eph. 4.4. There are many Members in the Mystical Body of Christ, but they are all but one Body; and why so? They are distant in place and time, yet they are but one Body; distinct Bodies have distinct Spirits, but they have but one Holy Spirit, which unites them not only to Christ the Head, but one to another; so they must be but one Body, because they have but one Spirit to actuate them. Hence St. Austin saith, Non potest vivere Corpus Christi nisi de Spiritu Christi, 1The Body of Christ cannot ⟨p. 20⟩live but by the Spirit of Christ. It is the Holy Spirit that makes them one living Body.
Under the Spirit there are three Uniting Graces which make the Mystical Church but one; they are Faith, Hope, 1and Charity. Hence that of St. Austin, Si Fides nostra sincera sit, & Spes certa, & Charitas accensa, sumus in Corpore Christi. If our Faith be sincere, our Hope certain, our Charity kindled, then are we in the Body of Christ. Hence St. Bernard observes a triple Virtue in the Primitive Church,2 Magnanimity, Longanimity, and Unanimity; the first was from Faith, the second from Hope, the third from Charity. Faith unites all the Members in the Mystical Body to Christ the Head, and so they are one in Capite. Love unites them not only to the Head, but one to another, and so they are one in Corpore. Hope unites them to one centre in Heaven, and so they are one in Termino. In these things stands the Unity of the Church in its internal Essence.
Under the Spirit there are three Uniting Graces which make the Mystical Church but one; they are Faith, Hope, 1and Charity. Hence that of St. Austin, Si Fides nostra sincera sit, & Spes certa, & Charitas accensa, sumus in Corpore Christi. If our Faith be sincere, our Hope certain, our Charity kindled, then are we in the Body of Christ. Hence St. Bernard observes a triple Vertue in the Primitive Church,2 Magnanimity, Longanimity, and Ʋnanimity; the first was from Faith, the second from Hope, the third from Charity. Faith unites all the Members in the Mystical Body to Christ the Head, and so they are one in Capite. Love unites them not only to the Head, but one to another, and so they are one in Corpore. Hope unites them to one center in Heaven, and so they are one in Termino. In these things stands the Unity of the Church in its internal Essence.
Take the Church in its External Communion, so its Unity stands in the Holy Ordinances. They continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers, Acts 2.42. These are the golden Bands that tie the Church together. As the Church mystical is made one by Graces, so the Church visible is made one by Ordinances: As the same Graces are all over the one, so the same Ordinances are all over the other.
Take the Church in its External Communion, so its Unity stands in the Holy Ordinances. They continued stedfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers, Acts 2.42. These are the golden Bands that tie the Church together. As the Church mystical is made one by Graces, so the Church visible is made one by Ordinances: As the same Graces are all over the one, so the same Ordinances are all over the other.
The same pure word is preached.1 The Church (saith St. Jerome) Non in parietibus sed in dogmatum veritate consistit, It doth not stand in Walls, but in True Doctrines. The Heretics, as the same Father goes on, may have the Walls, but the Church is where the Truth is. The Arians boasted of their Unity,2 but as St. Hilary tells them, it was but Unit as Impiet at is, an Unity of Impiety. The Unity of Truth is in the Church only; there all have one Law, one Charter; all are [Greek or Hebrew], concorporated and copartners of the promise, Eph. 3.6. No ⟨p. 22⟩body of men hath such a Law or Charter as the Church hath.
The same pure word is preached.1 The Church (saith St. Jerome) Non in parietibus sed in dogmatum veritate consistit, It doth not stand in Walls, but in True Doctrines. The Hereticks, as the same Father goes on, may have the Walls, but the Church is where the Truth is. The Arians boasted of their Unity,2 but as St. Hilary tells them, it was but Ʋnit as Impiet at is, an Ʋnity of Impiety. The Unity of Truth is in the Church only; there all have one Law, one Charter; all are 〈non-Latin alphabet〉, concorporated and copartners of the promise, Eph. 3.6. No ⟨p. 22⟩body of men hath such a Law or Charter as the Church hath.
The same Sacraments are administered. These are Seals of the Churches Charter, and Symbols of that Communion which we have with Christ as Head, and one with another as Fellow-members. In Baptism we enter into the Holy Society; in the Lord's Supper we are Fellow-commoners, and eat together as Members of the same Family.1 St. Austin saith, That in every Religion men are joined together, aliquo signaculorum consortio, by a fellowship in some Seals. No Society of men hath such Seals as the Church hath.
The same Sacraments are administred. These are Seals of the Churches Charter, and Symbols of that Communion which we have with Christ as Head, and one with another as Fellow-members. In Baptism we enter into the Holy Society; in the Lord's Supper we are Fellow-commoners, and eat together as Members of the same Family.1 St. Austin saith, That in every Religion men are joined together, aliquo signaculorum consortio, by a fellowship in some Seals. No Society of men hath such Seals as the Church hath.
The same Prayers in substance are made; tho in the Primitive times there was no Common Prayer, or Liturgy in the Church,1 yet there was ever [Greek or Hebrew], a Common, that is, a Public Prayer, which in the mouth of the Minister is as it were breathed out by all the people, that the Divine Blessing may come down upon the Word and Sacraments.
The same Prayers in substance are made; tho in the Primitive times there was no Common Prayer, or Liturgy in the Church,1 yet there was ever 〈non-Latin alphabet〉, a Common, that is, a Publick Prayer, which in the mouth of the Minister is as it were breathed out by all the people, that the Divine Blessing may come down upon the Word and Sacraments.
1Ignatius, Epist. ad Magn.
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necessariis unitas, in non-necessariis libertas, in utrisque charitas.
a novel Institution. St. Ambrose saith, Episcopi & Presbyteri una ordinatio est, there is but one ordination of a Bishop and a Presbyter. St. Jerome saith,
That the Bishop was greater than the Presbyter, consuetudine magis quam Dominicae dispositionis veritate, rather by custom, than by any true dispensation from the Lord: And again, that before, Communi Presbyterorum Consilio Ecclesiae gubernabantur. The Churches were ruled by the Common Council of Presbyters. St.
