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their Church, yet that one man would have need to excommuni cate the greater half of himself, the old-man in his own bosom. Our Church may too truly speak of them, in the voice of God, Woe to them, for they have fled from me; Hos. vii. 13. It is not in the power of their uncharity, to make the rest of God's Church, and ours, any other than what it is, the Dove of Christ, the undefiled..

2. The HARMLESSNESS follows. A quality so eminent in the dove, that our Saviour hath hereupon singled it out for a hierogly, phic of Simplicity. Whence it was, questionless, that God, of all fowls, chose out this for his sacrifice: Sin er aliquâ volucri; Lev. i. 14. And, before the Law, Abraham was appointed no other, Gen. xv. 9. than a turtle and a pigeon : neither did the Holy Virgin offer any other, at her Purifying, than this emblem of herself and her Blessed Bahe. Shortly, hence it was that a dove was employ: ed for the messenger of the exsiccation of the Deluge : no fowl so fit to carry an olive of peace to the Church, which she represented. And, lastly, in a dove the Holy Ghost descended upon the meek Saviour of the World: whence, as Illyricus and some ancients have guessed, the sellers of doves were whipped out of the Temple, as Simoniacal chaiferers of the Holy Ghost.

The Church then is a Dove. Not an enzious Partridge, not a careless Ostrich, not a stridulous Jay, not a petulant Sparrow, not a deluding Lapwing, not an unclean-fed Duck, not a noisome Crow, not an unthankful Swallow, not a death-boding Screech-Owl; but a harmless Dove, that fowl, in which alone envy itself can find nothing to tax.

Hear this then, ye Violent Spirits, that think there can be no piety that is not cruel; the Church is a Dove: not a Glead, not a Vulture, not a Falcon, not an Eagle, not any Bird of Prey or Rapine. Whoever saw the rough foot of the Dove armed with griping talous? Whoever saw the beak of the Dove bloody? Whoever saw that innocent bird pluming of her spoil, and tyring upon bones?

Indeed, we have seen the Church crimson-suited, like her celestial Husband; of whom the Prophet, Who is this that cometh from Edom, with dyed garments from Bozrah? And straight, Wherefore art thou red in thine apparel, and thy garment like him that treadeth in the wine-press ? Isaiah Ixiii. 1, 2: but it hath been with her own blood, shed by others; not with others? blood, shed by her hand. She hath learned to suffer, what she hateth to inflict.

Do ye see any faction with knives in their hands, stained with massacres; with firebrands in their hands, ready to kindle the unjust stakes, yea woods of martyrdom; with pistols and poniards in their hands, ambitiously affecting a caronization by the death of God's Anointed; with matches in their hands, ready to give fire unto that powder which shall blow up King, Prince, State, Church; with thunderbolts of censures, ready to strike down into hell whosoever refuses to receive novel opinions into the Articles of Faith? If ye find these dispositions and actions Dove-like, applaud thein, as be

seeming the true Spouse of Christ, who is ever like herself, Codumba perfecta, yea, perfecta columba, a true Dove for her quiet Innocence.

For us, let our Dove-ship approve itself in meekness of suffering; not in actions of cruelty. We may, we must delight in blood; but the blood shed for us, not shed by us. Thus let us be Columba in foraminibus petre; Cant. ii. 14. a Dove in the clefis of the rock : that is, in vulneribus Christi, In the wounds of Christ, as the Gloss; in the gashes of him, that is the true Rock of the Church. This is the way to be innocent, to be beautiful, a dove, and undefiled.

II. The PROPRIETY follows; My Dore. The kite, or the crow, or the sparrow, and such like, are challenged-by no owner; but the Dove still hath a master. The world runs wild; it is fere na'uræ : but the Church is Christ's ; domestically, entirely his : My Dove ; not the world's, not her own.

Not the world's: for, If ye were of the world, saith our Saviour, the world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you ; John xv. 19. Not her own: so St. Paul; 1 Cor. vi. 19, 20. Ye are not

your own, for ye are bought with a price.

Justly then may he say, My Dove. " Mine, for I made her;" there is the right of Creation : “ Mine, for I made her again;" there is the right of Regeneration : “ Mine, for I bought her;" there is the right of Redeinption : “Mine, for I made her mine;" there is the right of spiritual and inseparable Union.

O God, be we thine, since we are thine. We are thine by thy merit: let us be thine in our affections, in our obedience. It is our honour, it is our happiness, that we may be thine. Have thou all thine own. What should any piece of us be cast away, upon the vain glory and trash of this transitory world? Why should the powers of darkness run away with any of our services, in the momentary pleasures of sin? The great King of Heaven hath cast his love upon us, and hath espoused us to himself in truth and righteousness; Oh then, why will we cast roving and lustful eyes upon adulterous rivals, base drudges ? Yea, why will we run on madding after ugly devils ? How justly shall he loath us, if we be thus shamefully prostituted ? Away then with all our unchaste glances of desires, all unclean ribaldry of conversation : let us say mutually, with the blessed Spouse, My Beloved is mine, and I am his; Cant ii. 16.

My Dove: mine, as to love; so to defend. That inference is natural, I am thine, save me. Interest challenges protection. The hand says, “It is my head; therefore I will guard it :” the head says, “It is my hand; therefore I will devise to arm it, to withdraw it from violence :” the soul says, “ It is my body ; therefore I will cast to cherish it :” the body says, “ It is my soul; therefore I would not part with it.” The husband says, Bone of my bone, and flesh of my flesh; and therefore jártel, he makes much of her;

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Eph. v. 29. And, as she is desiderium oculorum, the delight of his eyes to him; Ezek, xxiv. 16 : so is he operimentum oculorum, the shelter of her eyes to her; Gen. xx. 16. In all cases, it is thus. So as, if God say of the Church Columba mea, My Dove, she cannot but say of him, Adjutor Meus, My Helper. Neither can it be otherwise, save where is lack, either of love or power. Here can be no lack of either: not of love ; he saith, Whoso toucheth Israel toucheth the apple of mine eye : not of power; Our God doth whatsoever he will, both in heaven and earth.

Band you yourselves therefore, ye blondy Tyrants of the World, against the poor despised Church of God: threaten to trample it to dust; and, when you have done, to carry away that dust upon the soles of your shoes : He, that sits in heaven, laughs you to scorn ; the Lord hath

you

in derision. ( Virgin daughter of Sion, they have despised thee : () daughter of Jerusalem, they have shaken their heads at thee. But whom have ye reproached and blasphemed? And against whom have ye exalted your voice, and lift up your eyes on high? Even against the Holy One of Israel, who hath said, Columba mea, My Dove.

Yea, let all the spiritual wickednesses in heavenly places, all the legions of hell troop together, they shall as soon be able to pluck God out of his throne of heaven, as to pull one feather from the wing of this Dove. This Propriety secures her: she is Columba mea, My Dove.

III. From the Propriety, turn your eyes to the best of her properties, UNITY.

Let me leave arithmeticians disputing whether unity be a number. I am sure, it is both the beginning of all numbering numbers, and the beginning and end of all numbers numbered.

1. All PERFECTION rises hence, and runs hither; and every thing, the nearer it comes to perfection, gathers up itself the more towards unity: as all the virtue of the loadstone is recollected into one point.

Jehovah our God is one : from him, there is but one world, one heaven in that world, one sun in that heaven, one uniform face of all that glorious vault: the nature of the holy Angels is one and simple, as creatures can be: the Head of Angels and Saints, one Saviour ; whose blessed Humanity, if it carry some semblance of composition, yet it is answered by a threefold union of one and the same subject, a double union of the Deity with the Humanity, a third union of the Humanity in itself. So that, as in the Deity there is one essence and three persons ; in Christ, is one person, and three essences united into that one.

If from heaven we look to earth, from God to men; we have but one earth, one Church in that earth, one king in that Church, and, for us, one deputy of that king, one sceptre, one law of both; one baptism, one faith ; Cor unum, viam unam : and all these make up Columbam unam, one Dove.

It would perhaps be no unnecessary excursion, to take hereupon occasion to discourse of the perfectest form of Church-govern

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ment; and to dispute the case of that long and busy competition betwixt monarchy and aristocracy. Ingenuous Richier, the late eye-sore of the Sorbonne, hath made, methinks, an equal arbitration, That the State is monarchical, the Regiment aristocratical. The State, absolutely monarchical in Christ, dispensatively monarchical in respect of particular Churches; forasmuch as that power, which is inherent in the Church, is dispensed and executed by some prime ministers: like as the faculty of seeing, given to the man, is exercised by the eye, which is given for this use to man. And if, for the aristocratical Regiment, there be in the native Senate of the Church, which is a General Council, a power to enact Canons for the wielding of this great body, (as more eyes see more than one,) yet how can this consist without Unity ? Concilium is not so much a concalando, as Calepine hath mistaken, as a conciliando, or, as Isidore, à ciliis oculorum, which ever move together. In this aristocracy there is an unity; for, as that old word was long since, Episcopatus unus est, cujus à singulis in solidum pars tenetur. In a word, no regiment, no state can have any form, but deformity, without Unity:

2. Neither is there more Perfection than STRENGTH in Unity. Large bodies, if of a stronger composition, yet, because the spirits are diffused, have not that vigour and activity, which a well-knit body hath in a more slender frame. The praise of the invincible strength of Jerusalem was not so much in the natural walls, the hills round about it, as in the mutual compactedness within itself. And Solomon tells us, it is the twisted cord that is not easily broken. The rule of Vegetius, that he gives for his best stratagem, is, that which our Jesuits know too well, to set strife where we desire ruin. Our Saviour says that of every city, which one said anciently of Carthage, That division was the best engine to batter it: A city divided cannot stand. On the contrary, of every happy Church, of every firm State, is that verified, which God speaks, in the whirlwind, of Leviathan's scales, una uni conjungitur; One is joined to another, that the wind cannot pass between thein : they stick together, that they cannot be sundered ; Job xli. 16, 17.

3. That there is Perfection and Strength in Unity cannot be doubted; but how agrees this Unity to Christ's Dove, his Church? It shall be thus absolutely in patriå, at home ;” but how is it in via, “ in the passage?” Even here it is ONE too: NOT DIVIDED; NOT MULTIPLIED.

(1.) To begin with the Former. It hath been a stale quarrel, that hath been raised from the divisions of the Christian world, worn threadbare even by the pens and tongues of Porphyry, Libanius, Celsus, Julian: and, after them, Valens the emperor, was puzzled with it, till Themistius, that memorable Christian Philosopher, in a notable Qration of his, convinced this idle cavil, telling the emperor,

“ He should not wonder at the dissensions of Christians : that these were nothing, in comparison of the differences of the Gentile Philosophers, which had above three hundred several opinions in agitation at once : and that God meant, by this variety

of judgments, to illustrate his own glory; that every man might learn so much more to adore his Majesty, by how much harder it is rightly to apprehend him.” The justice of this exception hath been confessed and bewailed of old, by the ancient Fathers. St. Chrysostom shall speak for all: Deridiculo facti sumus et Gentibus et Judeis, dum Ecclesia in mille partes scinditur ; “ We are made a scorn to Jews and Gentiles,” saith he, “ while the Church is torn into a thousand pieces.”

Little do these fools, that stumble at these contentions, know the weight of St. Paul's Oportet, There must be heresies. Little are they acquainted with God's fashions in all his works. Hath he not set contrary motions in the very heavens ? Are not the elements, the main stuff of the world, contrary to each other, in their forms and qualities? Hath he not made the natural day to consist of light and darkness ? the year of seasons contrarily tempered? Yca, all things, according to the guess of that old philosopher, ex lite et amicitia ? And shall we need to teach God how to frame his Church? Will these wise censurers accuse the heavens of misplacing, the elements of mistemper, or check the day with the deformity of his darkness, or upbraid the fair beauty of the

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with icicles and wrinkles ? or condemn that real Friendship, that arises from debate? If the wise and holy Moderator of All Things did not know how, by these fires of contradiction, to try men, and to purify his truth, and to glorify himself, how easy were it for him to quench them, and confound their authors ! Can they commend it in a wise Scipio, that he would not have Carthage, though their greatest enemy, destroyed, Ut timore libido premeretu', libido pressa non luxuriaretur', " That riot might be curbed with fear,” as St. Austin expresses it; and shall vot the most wise God have leave to permit an exercise to keep his children in breath, that they be not stuffed up with the fogyy unsound humous of the world when these presuming fools have stumbled, and fallen into the bottom of hell, the Spouse of Christ shall be still his Dove, in the clefts or scissures of the rocks; and she shall call him her Roe, or young hart, yna ma by, upon the hills of Division ; Cant. ii. 17.

But yet, when all is done, in spite of all dissentions the Church is Coluinba una, one Dove. The word is not more common, than equivocal: whether ye consider it as the aggregation of the outward, visible, particular Churches of Christian professors; or as the inward, secret, universal company of the Elect; it is still One.

To begin with the Former. What is it here below, that makes the Church one? One Lord, one Faith, one Baptism. One Lord; so it is one in the Head: One Fuith; so it is one in the Heart : One Baptism; so it is one in the Face. Where these are truly professed to be, though there may be differences of administrations and ceren onies, though there may be differences in opinions, yet there is Coluonba una : all those are but diversely-coloured feathers of the saine Dove. What Church therefore háth One Lord, Jesus Christ the Righteous, One Faith in that Lord, One Luptisin into that Faith, it is the One Dove of Christ. To speak more short, Orie

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