disturbed by the waves of tribulation and temptation."

VIII. The church of Christ was invisible during the Papal domination.

Answer. I deny that it was so: part of the church was indeed subdued by the pontiffs, but the church at large existed and was visible, as I shall hereafter prove.

IX. If the church of Christ is always visible, the Protestant and Reformed church could not have been the church of Christ, for it was not visible before the Reformation.

Answer. (1.) I shall hereafter prove that although the Lutheran and Reformed communities, as such, were not churches of Christ, yet that they were not cut off from the church, but were so far united to it, as to be capable of salvation. (2.) The British churches have always been visible.

X. If the church of Christ is always visible, the Reformation was unjustifiable; for the xixth article of the Church of England, and the Lutheran, and other Confessions, affirm that the visible church is a society in which "the pure word of God is preached," and "the sacraments duly administered" in "all things necessary." Therefore there was no need of reform

"Ipsa est quæ aliquando obscuratur, et tamquam obnubilatur multitudine scandalorum, quando peccatores intendunt arcum, ut sagittent in obscura luna rectos corde. Sed etiam tunc in suis firmissimis eminet . . . . fortasse non frustra dictum sit, sicut stellæ cœli, et sicut arena quæ est ad oram maris :' ut in stellis cœli pauciores, fir

miores, clarioresque intelligantur; in arena autem maritimi littoris magna multitudo infirmorum atque carnalium, quæ aliquando tranquillitate temporis quieta et libera apparet, aliquando autem tribulationum et tentationum fluctibus operitur atque turbatur."-August. Epist. xciii. al. xlviii. tom. ii. p. 243. ed. Bened.

ation; and those who opposed the doctrine of the visible Roman church, were enemies of Christ.

Answer. The pure word of God means the doctrine certainly revealed by Jesus Christ, neither mutilated nor corrupted by heresies. The Church, generally, never taught any other. But erroneous opinions, not directly contrary to faith, and superstitious practices, were introduced by individuals, and became prevalent; and hence it became necessary to correct and reform abuses. The Reformation was not directed against any doctrines defined by the Catholic Church, as will be seen in the course of this work.

XI. Several Protestant divines have considered the Church as sometimes invisible.

Answer. (1.) With Dr. Field, I deny that the Protestants have generally said so; I have proved the contrary. (2.) The authority of a few recent theologians is to be entirely disregarded when opposed to Scripture and the sentiments of the Church generally, which it is in this instance.

CHAPTER IV.

ON THE UNITY OF THE CHURCH IN RESPECT OF COMMUNION.

THE question of the unity of the church embraces many topics of the highest importance in religious controversy. I purpose to treat of it under the two general heads of Unity in Communion, and Unity in Faith. The former of these is to be the subject of our present consideration.

I design to prove,

First, That external, visible communion between all Christians, in matters of religion, was instituted and commanded by God.

Secondly, That separation from this communion, either by a voluntary act, or by the legitimate judgment of the Church itself, excludes from the Church or kingdom of Christ.

Thirdly, That there is no promise that external communion shall never be interrupted in the Catholic Church.

From these principles several conclusions will be deduced, which may greatly aid us in distinguishing the Church of Christ.

SECTION I.

ON THE OBLIGATION OF EXTERNAL COMMUNION.

The general duty of religious communion among Christians is to be inferred from their mutual relations, from the duty of charity enjoined by Christ and the Apostles, from the practice of the church instituted by them, and, finally, from universal tradition and the general consent of professing Christians.

I. All Christians "are the children of God by faith in Christ Jesus" (Gal. iii. 26.), who is "the first-born among many brethren" (Rom. viii. 29.). As brethren they are bound to all the duties of the fraternal relation in religion; and this necessarily infers a visible communion and amicable intercourse in religious matters. Christ is described in Scripture as "the head of the body, the church" (Col. i. 18.); and Christians are "one body in Christ, and every one members one of another" (Rom. xii. 5.). This implies the very closest ties and strongest mutual interest between all Christians; and therefore, as a necessary consequence, their external communion.

2. The duty of charity, so often urged by the Saviour himself, involves, necessarily, the same thing: "A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another" (John xiii. 34.) Obedience to this precept would necessarily lead to that perfect unity, for which he so earnestly supplicated in these words: "Neither pray I for these alone, but for them also which shall believe in me through their word, that they all may be one: as Thou, Father, art in me, and I in Thee, that they also may be one in us.... that they

may be one, even as we are: I in them, and thou in me, that they may be made perfect in one: and that the world may know that Thou hast sent me, and hast loved them, as Thou hast loved me" (John xvii. 20— 23.). This perfect unity, for which our blessed Saviour so earnestly prayed, was to be the result of Christian charity; and it obviously includes the notion of external communion in all religious matters, for how could those who should refuse to hold any religious intercourse with their brethren, be accounted in any way obedient to the dictates of divine charity?

3. Accordingly the Apostles not only urged unceasingly the necessity of possessing this holy virtue, "the bond of perfectness," but of fulfilling all the duties of external intercourse which flowed from it. Their admonitions were: "That ye stand fast in one spirit, with one mind striving together for the faith of the gospel;" "Let us walk by the same rule, let us mind the same thing" (Phil. i. 27. iii. 16.); "Not forsaking the assembling of ourselves together, as the manner of some is" (Heb. x. 25.); "Be ye all of one mind, having compassion one of another, love as brethren," &c. (1 Pet. iii. 8.); "With long suffering forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace" (Eph. iv. 2, 3.); "Fulfil ye my joy.. being of one mind.. Let nothing be done through strife or vain glory" (Phil. ii. 2.): and, finally, what is strongest of all: "Now I beseech you, brethren, by the name of Jesus Christ, that ye all speak the same things, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgment. For it hath been declared unto me of you, my brethren.... that there are contentions among you. Now this I say, that every one