A treatise of the Pope's supremacy to which is added A discourse concerning the unity of the church / by Isaac Barrow ...

A DISCOURSE Concerning the UNITY OF THE CHURCH.

EPHES. 4.4.

One Body, and one Spirit.

THE Vnity of the Church is a Point which may seem somewhat speculative and remote from Practice; but in right Judgments it is otherwise; many Duties depending upon a true notion and consideration of it; so that from ignorance or mistake about it we may incur divers offences or omissions of Duty; hence in Holy Scripture it is often proposed as a considerable Point, and usefull to Practice.

And if ever the Consideration of it were needfull, it is so now, when the Church is so rent with Dissentions; for our satisfaction and direction about the Questions and Cases debated in Christendom; for on the Ex∣plication of it, or the true Resolution wherein it doth consist, the Con∣troversies about Church-Government, Heresie, Schism, Liberty of Con∣science, and by consequence many others do depend; yea indeed all others are by some Parties made to depend thereon.

Saint Paul, exhorting the Ephesians, his disciples, to the maintenance of Charity and Peace among themselves, doth for inducement to that Practice represent the Unity and Community of those things which jointly did appertain to them as Christians: the Unity of that Body whereof they were members; of that Spirit which did animate and act them; of that Hope to which they were called; of that Lord whom they all did worship and serve; of that Faith which they did profess; of that Baptism whereby they were admitted into the same state of Duties, of Rights, of Privileges; of that one God and universal Father, to whom they had all the same relations.

He beginneth with the Vnity of the Body; that is, of the Christian Church; concerning which Unity, what it is, and wherein it doth consist, I mean now to discourse.

In order to clearing which Point, we must first state what the Church is, of which we discourse; for the word Church is ambiguous, having both in Holy Scripture, and common use, divers senses, somewhat different: For,

1 Sometimes any Assembly or Company of Christians, is called a Church; as when mention is made of * 1.1 the Church in such a house, (whence Tertullian † 1.2 saith, Where there are three, even Laicks, there is a Church.)

2. Sometimes a particular Society of Christians living in spiritual Communion, and under Discipline, as when, * 1.3 the Church at such a Town; † 1.4 the Churches of such a Province; ‖ 1.5 the Churches, all the Churches, are mentioned: According to which notions St. Cyprian * 1.6 saith, that there is a Church, where there is a People united to a Priest, and a Flock adhering to their Shepherd: and so Ignatius † 1.7 saith, that without the Orders of the Clergy a Church is not called.

3. A larger Collection of divers particular Societies combined together in order, under direction and influence of a common Government, or of Persons acting in the Publick behalf, is termed a Church: as the Church of Antioch, of Corinth, of Jerusalem, &c. each of which at first probably might consist of divers Congregations, having depen∣dencies of less Towns annexed to them; all being united under the care of the Bishop and Presbytery of those places; but however, soon after the Apostles times, it is certain that such Collections were, and were named Churches.

* 1.84. The Society of those who at present or in course of time profess the Faith and Gospel of Christ, and undertake the Evangelical Covenant, in distinction to all other Religions; particularly to that of the Jews; which is called the Synagogue.

5. The whole body of God's people that is, ever hath been, or ever shall be, from the beginning of the world to the consummation thereof, who having (formally or virtually) believed in Christ and sincerely obeyed God's Laws, shall finally by the meritorious Performances and Sufferings of Christ be saved, is called the Church.

Of these Acceptions the two latter do onely come under present consideration; it being plain that Saint Paul doth not speak of any one particular or present Society; but of all at all times who have relation to the same Lord, Faith, Hope, Sacraments, &c.

Wherefore, to determine the case between these two, we must ob∣serve that to the latter of these (that is, to the Catholick Society of true Believers and faithfull Servants of Christ, diffused through all ages, dispersed through all Countries, where part doth sojourn on Earth, part doth reside in Heaven, part is not yet extant; but all whereof is de∣scribed in the register of Divine Pre-ordination,* 1.9 and shall be recollected at the Resurrection of the Just; that I say, to this Church) especially all the glorious Titles and excellent Privileges attributed to the Church in Holy Scripture do agree.

This is the body of Christ, whereof he is the Head; and Saviour.* 1.10

This is the Spouse, and Wife of Christ; where∣of he is the Bridegroom and Husband.* 1.11

This is the House of God; whereof our Lord is the Master: which is built upon a rock, so that the gates of hell shall not prevail against it.

This is the City of God; the new, the holy,* 1.12 the heavenly Jerusalem, the Mother of us all.

This is the Sion, which the Lord hath chosen,* 1.13 which he hath desired for his habitation, where he hath resolved to place his rest and residence for ever.

This is the mountain of the Lord, seated above all mountains,* 1.14 unto which all Nations shall flow.

This is the elect generation, royal Priesthood, holy nation,* 1.15 peculiar peo∣ple.

This is the general Assembly, and Church of the first-born,* 1.16 who are en∣rolled in heaven.

This is the Church which God hath purchased with his own bloud;* 1.17 and for which Christ hath delivered himself, that he might sanctifie it, and cleanse it, with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, nor any such thing; but that it might be holy and unblemished.* 1.18

To this Church as those high Elogies most properly do appertain, so that Unity which is often attributed to the Church doth peculiarly be∣long thereto.

This is that One body, into which we are all baptized by one Spirit;* 1.19 which is knit together, and compacted of parts affording mutual aid, and supply to its nourishment and encrease; the members whereof do hold a mutual sympathy and complacence; which is joined to one Head, deriving sense and motion from it; which is enlivened, and moved by one Spirit.* 1.20

This is that one spiritual House,* 1.21 reared upon the foundation of the Prophets and Apostles, Jesus Christ being the chief corner stone; in whom all the building fitly framed together groweth unto an holy Temple in the Lord.

This is that One family of God, whereof Christ is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence good Christians are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.22

This is that one City, or Corporation, endued with an ample Charter, and noble Privileges, in regard to which Saint Paul saith we are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (fellow Citizens of the Saints) and that our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (our civil state and capacity) is in Heaven, or that we are Ci∣tizens thereof.

That one Holy nation, and peculiar People, (the spiritual Israel,* 1.23) subject to the same Government and Law, (that which is called the Kingdom of Heaven,) enioying the same Franchises and Privileges, following the same Customs and Fashions; using the same Conversation and Language; whereof Jesus Christ is the Lord and King.

This is the * 1.24 one Flock, under one Shepherd.

This is the Society of those, for whom Christ did pray, that they might † 1.25 be all one.

It is true, that divers of these Characters are expressed to relate to the Church after Christ; but they may be allowed to extend to all the faithfull Servants of God before,* 1.26 who in effect were Christians, being saved upon the same account: and therefore did belong to the same Body.

To this Church in a more special and eminent manner all those Titles, and particularly that of Vnity, are ascribed; but the same also in some order and measure do belong and are attributed to the Univer∣sal Church sojourning upon Earth.

For because this visible Church doth enfold the other, (as one Mass doth contain the good Ore and base Alloy; as one Floor the Corn and the Chaff;* 1.27 as one Field the Wheat and the Tares; as one Net the choice Fish and the refuse; as one Fold the Sheep and the Goats;* 1.28 as one Tree the living and the dry Branches:) Because this Society is designed to be in reality what the other is in appearance, the same with the other: Because therefore presumptively every mem∣ber of this doth pass for a member of the other, (the time of distincti∣on and separation not being yet come:* 1.29) Because this in its Profession of Truth, in its Sacrifices of Devotion, in its Practice of Service and Duty to God doth communicate with that: Therefore commonly the Titles and Attributes of the one are imparted to the other.

* 1.30All, saith Saint Paul, are not Israel who are of Israel; nor is he a Jew, that is one outwardly; yet in regard to the conjunction of the rest with the faithfull Israelites;* 1.31 because of external Consent in the same Profession and conspiring in the same Services, all the Congregation of Israel is styled a holy Nation, and peculiar People.

So likewise do the Apostles speak to all Members of the Church as to elect and holy Persons, unto whom all the Privileges of Christi∣anity do belong;* 1.32 although really Hypocrites and bad men do not be∣long to the Church, nor are concerned in its Vnity, as St. Austin doth often teach.

The places therefore of Scripture which do re∣present the Church one,* 1.33 as unquestionably they be∣long (in their principal notion and intent) to the true universal Church, (called the Church mystical and invisible;) so may they by analogy and participation be understood to concern the visible Church Catholick here in Earth; which professeth Faith in Christ, and Obedience to his Laws.

And of this Church (under due reference to the other) the que∣stion is, Wherein the Unity of it doth consist, or upon what grounds it is called one? being that it compriseth in it self so many Persons, Socie∣ties and Nations.

For resolution of which Question, we may consider, that a Com∣munity of men may be termed one upon several Accounts and Grounds; as,

For special Unity of nature, or as Vnum genus; so are all men one by participation of common rationality; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Humanum genus.

For Cognation of bloud; as, Gens una; so are all Jews, however li∣ving dispersedly over the World, reckoned one Nation, or People; so all Kinsmen do constitute one Family: and thus also all Men, as made of one Bloud, are one People.

For Commerce of language; so Italians, and Germans, are esteemed one People, although living under different Laws and Governments.

For Consent in opinion, or Conformity in manners and practices; as, Men of the same Sect in Religion or Philosophy, of the same Profession, Faculty, Trade: so Jews, Mahometans, Arians; so Oratours, Gramma∣rians, Logicians; so Divines, Lawyers, Physicians, Merchants, Artizans, Rusticks, &c.

For Affection of mind, or Compacts of good-will; or for Links of peace and amicable correspondence; in order to mutual interest and aid; as, Friends and Confederates.

For being ranged in order under one Law and Rule; as, those who live under one Monarchy, or in one Commonwealth; as the People in England, Spain, France; in Venice, Genoa, Holland, &c.

Upon such Grounds of Unity or Union a Society of men is denomina∣ted One; and, upon divers such accounts, it is plain that the Catholick Church may be said to be One. For,

I. It is evident, that the Church is One by Consent in faith and opi∣nion concerning all principal matters of Doctrine,* 1.34 especially in those which have considerable influence upon the Practice of Piety toward God, Righteousness toward Men, and Sobriety of Conversation; to teach us which the Grace of God did appear.

As he that should in any principal Doctrine differ from Plato (deny∣ing the Immortality of the Soul, the Providence of God,* 1.35 the natural diffe∣rence of Good and Evil,) would not be a Platonist; so he that dissenteth from any Doctrine of importance, manifestly taught by Christ, doth re∣nounce Christianity.

All Christians are delivered into one form of doc∣trine;* 1.36 to which they must stiffly and stedfastly ad∣here, keeping the Depositum committed to them: They must strive together for the faith of the Gospel; and,* 1.37 earnestly con∣tend

for the faith which was once delivered to the Saints:* 1.38 They must hold fast the form of sound words—in faith and love which is in Christ Je∣sus; that great salvation, which at first began to be spoken by the Lord, and was confirmed unto them by his hearers, God also bearing them witness with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will.

They are bound to mind, or think, one and the same thing;* 1.39 to stand fast in one spirit with one mind; to walk by the same rule; to be joined together in the same mind,* 1.40 and in the same judgment; with one mind and mouth to glorify God the Father of our Lord Jesus Christ.

They are obliged to disclaim Consortship with the Gain-sayers of this Doctrine;* 1.41 to stand off from those who do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or who do not consent to the wholsome Words — of our Lord Jesus Christ,* 1.42 and to the Doctrine which is according to Godliness; to mark those who make divisions and scan∣dals beside the Doctrine which Christians had learnt,* 1.43 and to decline from them: To reject Hereticks: To beware of false Pro∣phets,* 1.44 of Seducers; of those who speak perverse things to draw disciples after them:* 1.45 To pronounce Anathema upon whoever shall preach any other Doctrine.

* 1.46Thus are all Christians one in Christ Jesus: thus are they (as Tertul∣lian speaketh) confederated in the society of a Sacra∣ment,* 1.47 or of one Profession.

* 1.48This preaching and this faith the Church having re∣ceived, though dispersed over the world, doth care∣fully hold, as inhabiting one house; and alike be∣lieveth these things as if it had one soul, and the same heart, and consonantly doth preach, and teach, and deliver these things, as if it had but one mouth.

* 1.49As for Kings, though their Kingdoms be divided, yet he equally expects from every one of them one dis∣pensation, and one and the same sacrifice of a true Con∣fession and Praise. So that, though there may seem to be a diversity of temporal ordinances, yet an Vnity and Agreement in the right Faith may be held and maintained among them.

In regard to this Union in Faith peculiarly the body of Christians, ad∣hering to it, was called the Catholick Church, from which all those were esteemed ipso facto to be cut off and separated who in any point de∣serted that Faith;* 1.50 such a one (saith Saint Paul) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is turned aside, or hath left the Christian way of life. He in reality is no Chri∣stian, nor is to be avowed or treated as such, but is to be disclaimed, rejected and shunned.

* 1.51He (saith Saint Cyprian) cannot seem a Christi∣an, who doth not persist in the Vnity of Christ's Gospel and Faith.

* 1.52If (saith Tertullian) a man be a Heretick, he cannot be a Christian.

* 1.53Whence Hegesippus saith of the old Hereticks, that they did divide the Vnity of the Church by per∣nicious speeches against God, and his Christ.

The Vertue (said the Pastour Hermes, cited by Clemens Alexan.* 1.54) which doth keep the Church toge∣ther, is Faith.

So the Fathers of the Sixth Council tell the Em∣perour that they were members one of another,* 1.55 and did constitute the one body of Christ by consent in opi∣nion with him, and one another; and by faith.

We ought in all things to hold the Vnity of the Ca∣tholick Church;* 1.56 and not to yield in any thing to the enemies of faith and truth.

In each part of the world this faith is one,* 1.57 because this is the Christian faith.

He denies Christ, who confesses not all things that are Christ's.* 1.58

Hence in common practice, whoever did appear to differ from the common Faith, was rejected as an Apostate from Christianity, and un∣worthy the communion of other Christians.

There are Points of less moment,* 1.59 more obscurely delivered — in which Christians without breach of Unity may dissent, about which they may dispute, in which they may err— without breach of Unity, or prejudice to Charity.

The Faith of Christians did at first consist in few Points, those which were professed in Baptism,* 1.60 whereof we have divers Summaries in the An∣cients— by analogy whereto all other Propositions were expounded, and according to agreement whereto sound Doctrines were distinguished from false: so that he was accounted orthodox who did not violate them —

So he that holds that immovable Rule of truth which he received at his Baptism,* 1.61 will know the words and sayings and parables which are taken out of the Scriptures, &c.

II. It is evident, that all Christians are united by the bands of mutual Charity and Good-will.

They are all bound to wish one another well, to have a complacence in the good, and a compassion of the evils incident to each other, to dis∣charge all offices of kindness, succour, consolation to each other.

This is the command of Christ to all; (This is my commandment,* 1.62 saith he, That ye love one another;) This is the common badge by which his Disciples are discerned and distinguished, Hereby (saith he) shall all men know that ye are my disciples, if ye love one another: They must have the same love: They must love as brethren, be compassionate,* 1.63 piti∣full, courteous each to other: They must bear one anothers burthens; and, especially, as they have opportunity, doe good to the houshold of faith.* 1.64 If one member suffer, all the members must suffer with it; and if one member be honoured, all the members must rejoice.* 1.65 The multitude of them who be∣believe

must be (like that in the Acts) of one heart,* 1.66 and of one soul. They must walk in love, and doe all things in love.

Whoever therefore doth highly offend against Charity, maligning or mischieving his brethren, doth thereby separate himself from Christ's bo∣dy, and cease to be a Christian.

They that are enemies to brotherly charity, whe∣ther they are openly out of the Church,* 1.67 or seem to be within, they are Pseudo-christians and Anti-christs— When they seem to be within the Church, they are se∣parated from that invisible conjunction of Charity; Whence Saint John, They went out from us, but were not of us. He saith not, that by their going out they were made aliens, but because they were aliens, there∣fore he declareth that they went out.

Wherefore the most notorious violations of Charity being the causing of dissentions and factions in the Church, the causeless separation from any Church, the unjust condemnation of Churches— Whoever was guilty of any such unchristian behaviour was rejected by the Fathers, and held to be no Christian. Such were the Novatians, the Donatists, the Meletians, the Luciferians,— and other Schismaticks.

For what can be more acceptable and pleasant than to see those who are severed and scattered into so ma∣ny places,* 1.68 yet knit and joined together in the bond and union of charity as harmonious members of the bo∣dy of Christ.

* 1.69In old time — when the Church of God flourished, being rooted in the same faith, united in love: there being as it were one conspiracy or league of different members in one body.

* 1.70For the communion of the Spirit is wont to knit and unite mens minds, which conjunction we believe to be between us and your charitable affection.

* 1.71They therefore who by the bond of Charity are incorporated into the building setled upon the rock.

* 1.72 But the members of Christ are joined together by the charity of union, and by the same cleave close to their head, which is Christ.

III. All Christians are united by spiritual cognation and alliance; as being all regenerated by the same incorruptible seed,* 1.73 being alike born, not of bloud, nor of the will of the flesh, nor of the will of man, but of God; whence, as the sons of God, and brethren of Christ, they become brethren one to another; so that it is a peculiar title or appellation of Christians, the brethren signifying all Christian people; and a brother being the same with a Christian professour.

IV. The whole Christian Church is one by its incorporation into the mystical body of Christ;* 1.74 or as Fellow-subjects of that spiritual, heavenly Kingdom, whereof Christ is the sovereign Head and Governour; whence they are governed by the same Laws, are obliged by the same Institutions

and Sanctions; they partake of the same Privileges, and are entitled to the same Promises, and encouraged by the same Rewards;* 1.75 (being called in one hope of their calling.)

So they make up one spiritual Corporation,* 1.76 or Republick, whereof Christ is the Sovereign Lord.

Though the place disjoin them,* 1.77 yet the Lord joins them together, being their common Lord, &c.

Hence an habit of Disobedience doth sever a man from this Body; for, not every one that saith, Lord, Lord,* 1.78 shall enter in∣to the Kingdom of Heaven, or continue therein. Every such person who denieth God in works is a Rebel, an Outlaw, renouncing his Allegiance,* 1.79 forfeiting his Title to God's protection and favour.

He is not a sheep of Christ, because he doth not * 1.80 hear his voice.* 1.81

He is separated from the Body, by not holding the Head.* 1.82

'Tis a lie, to call one's self a Christian,* 1.83 and not to doe the works of Christ.

He that does not the work of a Christian name,* 1.84 seems not to be a Christian.

When in stead of the works themselves he begins to oppose even the most apparent truth,* 1.85 whereby he is reproved, then he is cut off (from the Body, or the Church.)

Hence St. Austin often denieth wicked persons to be in the Church,* 1.86 or to appertain unto its Unity.

For when there is one and the same Lord,* 1.87 that dwelleth in us, he every where joins and couples those that are his with the bond of Vnity.

V. All Christians are linked together in peaceable concord and con∣federacy; so that they are bound to live in good correspondence; to communicate in works of Piety and Devotion; to defend and promote the common interest of their Profession.

Upon the entrance of the Gospel by our Lord's Incarnation, it was by a celestial Herald proclaimed, Peace on earth,* 1.88 and good-will among men. It was our Lord's office * 1.89 to preach Peace. It was a principal end and effect of his Death † 1.90 to reconcile all men, and to destroy enmity. He specially charged his Disciples, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to maintain Peace one with another. It was his Will at parting with them, Peace I leave with you.

The Apostles frequently do enjoin to pursue Peace with all them who call upon the Lord with a pure heart;* 1.91 to follow the things which make for Peace and edification mutual; to keep the Vnity of the Spirit in the Bond of Peace.

It was in the Prophecies concerning the Evangelical state decla∣red, that under it, The Wolfe should dwell with the Lamb,* 1.92 and the Leopard should lie down with the Kid, and the sucking Child should play on the hole of the Aspe; that is, that men of all tempers, and condi∣tions, by virtue of this Institution, should be disposed to live innocent∣ly, quietly and lovingly together; so that they should not hurt or de∣stroy in all God's holy mountain; for that would be a Duty incumbent on

the Disciples of this Institution, which all good Christians would ob∣serve.

The Evangelical Covenant, as it doth ally us to God, so it doth con∣federate us together: The Sacraments of this Covenant are also sym∣bols of Peace and Amity between those who undertake it. Of Baptism it is said, that so many of you as have been baptized into Christ have put on Christ;* 1.93 and thence, Ye are all one in Christ Jesus — All in one Spirit have been baptized into one Body. And in the Eucharist, by partaking of one individual Food, they are transmuted into one Body and Substance; We (saith Saint Paul) being many are one bread,* 1.94 one body; for all of us do partake of one bread.

By which Sacraments also our people appears to be united:* 1.95 for as many grains collected, and ground, and mingled together make one bread; so in Christ, who is the bread of heaven, we may know our selves to be one body, that our company or number be conjoined and united together.

* 1.96With us there is both one Church, and one mind, and undivided concord.

* 1.97Let us hold the peace of the Catholick Church in the unity of concord.

* 1.98The bond of concord remaining, and the individual Sacrament of the Catholick Church continuing, &c.

He therefore that keeps neither the unity of the Spirit,* 1.99 nor the conjunction of Peace, and separates himself from the bond of the Church, and the college (or society) of Priests, can have neither the power of a Bishop, nor the honour.

Thus in general. But particularly, All Christians should assist one another in the common Defence of Truth, Piety and Peace, when they are assaulted, in the Propagation of the Faith, and Enlargment of the Church,* 1.100 which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to contend together for the faith of the Gospel; to be good souldiers of Christ; warring the good warfare; — striving for the Faith once delivered to the Saints.

Hence if any where any Heresie or bad doctrine should arise, all Chri∣stians should be ready to declare against it; that it may not infect, or spread a doubt arising, as in the case of celebra∣ting Easter;* 1.101 They all, with one consent, declared by letters the Decree of the Church to all every where.

* 1.102Especially the Pastours of the Churches are obli∣ged with consent to oppose it.

* 1.103While we laboured here and withstood the force of envy with the whole strength of our faith, your Speech assisted us very much.

Thus did the Bishops of several Churches meet to suppress the Here∣sie of P. Samosatenus.

This was the ground of most Synods.

* 1.104So they who afterward in all places and several ways were gathered together against the innovations of Hereticks gave their common opinion in behalf of the faith, as being of one mind: what they had ap∣proved among themselves in a brotherly way, that

they clearly transferred to those who were absent: and they who at the Council of Sardis had earnestly contended against the remainders of Arius sent their judgment to those of the Eastern Churches: and they who had discovered the infection of Apolinarius, made their opinions known to the Western.

If any Dissention or Faction doth arise in any Church, other Chur∣ches, upon notice thereof, should yield their aid to quench and suppress it; countenancing the peaceable, checking and disavowing the factious.

Thus did St. Cyprian help to discountenance and quash the Novatian Schism.* 1.105

Thus when the Oriental Churches did labour under the Arian Facti∣on, and Dissentions between the Catholicks, St. Basil (with other Ortho∣dox Bishops consorting with him) did write to the Western Bishops (of Italy and France) to yield their succour.

For this, my brother, we must earnestly endeavour, and ought to endeavour, to have a care,* 1.106 as much as in us lies, to hold the Vnity delivered to us from the Lord, and by the Apostles, whose successours we are; and what lies in us, &c.

All Christians should be ready, when opportunity doth invite, to ad∣mit one another to conjunction in offices of Piety and Charity; in Prayer, in communion of the Eucharist, in brotherly conversation,* 1.107 and pious conference for edification or advice.

So that he who flies and avoids communion with us,* 1.108 you in your prudence may know, that such a man breaks himself off from the whole Church.

Saint Chrysostome doth complain of Epiphanius;

Then when he came to the great and holy City Constantinople,* 1.109 he came not out into the Congrega∣tion according to custome and the ancient manner, he joined not himself with us, nor communicated with us in the Word, and Prayer, and the Holy Com∣munion, &c.

So Polycarp, being at Rome, did communicate with P. Anicetus.* 1.110

If Dissention arise between divers Churches;* 1.111 another may interpose to reconcile them; as did the Church of Carthage, between that of Rome and Alexandria.

If any Bishop were exceedingly negligent in the discharge of his Of∣fice, (to the common damage of Truth and Piety,* 1.112) his neighbour Bi∣shops might admonish him thereto; and, if he should not reform, might deprive him of Communion.

All Christians should hold friendly correspondence, as occasion doth serve, and as it is usefull, to signifie consent in Faith, to recommend Persons, to foster Charity, to convey Succour and Advice, to perform all good offices of Amity and Peace.

Siricius who is our companion, and fellow-labourer, with whom the whole world by mutual commerce of canonical or communicatory Letters agree together with us in one common Society.* 1.113

The Catholick Church being one body, 'tis consequent thereto, that we write and signifie one to another,* 1.114 &c.

In cases of doubt or difficulty one Church should have recourse to others for Advice; and any Church should yield it.

Both common charity and reason requires, most dear brethren,* 1.115 that we conceal nothing from your knowledge of those things which are done among us, that so there may be common advice taken by us concerning the most usefull way of ordering Ecclesiastical affairs.

One Church should acquaint others of any ex∣traordinary transaction concerning the common Faith or Discipline;* 1.116 requesting their approbation and countenance.

Thus did the Eastern Churches give account to all other Churches of their proceedings against P. Samosatenus.* 1.117

Which letters are sent all the world over, and brought to the notice of all the Churches and of all the Brethren.

When any Church or any Pastour was oppressed or injured, he might have recourse to other Churches for their assistence in order to relief.

* 1.118Let him who is cast out have power to apply himself to the neighbouring Bishops, that his cause may be carefully heard and discussed.

Thus did Athanasius (being overborn and expelled from his See by the Arian faction) goe for refuge to the Church of Rome.

St. Chrysostome had recourse to the Bishop of Rome, and to those of the West, as also to the Bishop of Antioch.

VI. Now, because in the transacting of these things, the Pastours have the chief hand, and act in behalf of the Churches which they in∣spect, therefore is the Church united also by their consent in Doctrine, their agreement in Peace, their maintaining entercourse, their concur∣rence to preserve Truth and Charity.

* 1.119We ought all to be vigilant and carefull for the bo∣dy of the whole Church, where members are dispersed through many several Provinces.

* 1.120Seeing the Church, which is one and Catholick, is not rent nor divided, but truly knit and united toge∣ther, by the bond of Priests united one to another.

This agrees with the modesty and discipline and the very life of all,* 1.121 that many of the Bishops meeting to∣gether might order all things in a religious way by common advice.

That,* 1.122 since it having pleased God to grant us peace, we begin to have greater meetings of Bishops, we may also by your advice order and reform every thing.

Which that, with the rest of our Collegues,* 1.123 we may stedfastly and firmly administer; and that we may keep the peace of the Church, in the unanimity of concord, the divine favour will vouchsafe to accomplish.

A great number of Bishops—we met together.* 1.124

Bishops being chosen did acquaint other Bishops with it;* 1.125 It was sufficient (saith St. Cyprian to Cor∣nelius) that you should by your Letters acquaint us that you were made a Bishop.

Declare plainly to us who is substituted at Arles in the room of Marcian,* 1.126 that we may know to whom we should direct our brethren, and to whom we should write.

All Churches were to ratifie the Elections of Bi∣shops duly made by others,* 1.127 and to communicate with those. And likewise to comply with all rea∣sonable Acts for Communion.

To preserve this Peace and Correspondence, it was a Law and Custome, that no Church should admit to Communion those which were excom∣municated by another; or who did schismatically divide.

We are believed to have done the same thing, whereby we are found to be all of us associated and joined together by the same agreement in censure and discipline.* 1.128

The Decrees of Bishops were sent to be subscribed.* 1.129

VII. All Christian Churches are one by a specifical Unity of Disci∣pline, resembling one another in Ecclesiastical administrations, which are regulated by the indispensible Sanctions and Institutions of their So∣vereign.

They are all bound to use the same Sacraments, according to the forms appointed by our Lord, not admitting any substantial alteration.

They must uphold that sort of Order, Government and Ministery in all its substantial parts, which God did appoint in the Church,* 1.130 or give thereto, as Saint Paul expresseth it; it being a temerarious and dangerous thing to innovate in those matters which our Lord had a spe∣cial care to order and settle.

Nor can they continue in the Church that have not retained Divine and Ecclesiastical Discipline, neither in good conversation, nor peaceable life.* 1.131

In lesser matters of Ceremony or Discipline (instituted by humane prudence) Churches may differ, and it is expedient they should do so,* 1.132 in regard to the various circumstances of things, and qualities of persons to which Discipline should be accommodated; but no Power ought to abrogate, destroy, or infringe, or violate the main form of Discipline, constituted by Divine appointment.

Hence, when some Confessours had abetted Novatianus, against Cor∣nelius, thereby (against a fundamental Rule of the Church, necessary for preserving of Peace and Order therein, that but one Bishop should be in one Church,) St. * 1.133 Cyprian doth thus com∣plain of their proceeding—

* 1.134(To act any thing) against the Sacrament of Di∣vine ordination and Catholick unity, once delivered, makes an adulterate and contrary head out of the Church.

* 1.135— Forsaking the Lord's Priests contrary to the Evangelical discipline, a new Tradition of a sacrile∣gious Institution starts up.

There is one God and one Christ, and one Church and one See founded upon Peter by the word of the Lord;* 1.136 besides one Altar and one Priesthood an∣other Altar cannot be erected nor a new Priesthood or∣dained.

Hence were the Meletians rejected by the Church, for introducing Ordinations—

Hence was Aerius accounted a Heretick, for meaning to innovate in so grand a point of Discipline, as the Subordination of Bishops and Pres∣byters.

VIII. It is expedient that all Churches should conform to each other in great matters of prudential Discipline, although not instituted or pre∣scribed by God: for this is a means of preserving Peace, and is a Beau∣ty or Harmony. For difference of Practice doth alienate Affections, especially in common People.

So the Synod of Nice.

* 1.137That all things may be alike ordered in every Diocese, it hath seemed good to the holy Synod, that men should put up their Prayers to God standing, (viz. between Easter and Whitsontide, and upon the Lord's-day.)

The Church is like the World; for as the World doth consist of men, all naturally subject to one King, Almighty God; all obliged to observe his Laws, declared by natural Light; all made of one bloud, and so Bre∣thren; all endowed with common Reason; all bound to exercise good Offices of Justice and Humanity toward each other, to maintain Peace and Amity together; to further each other in the prosecution or attain∣ment of those good things which conduce to the Welfare and Security of this present Life: even so doth the Church consist of persons spiritu∣ally allied, professing the same Faith, subject to the same Law and Go∣vernment of Christ's heavenly Kingdom; bound to exercise Charity, and to maintain Peace toward each other, and to promote each others good in order to the future Happiness in Heaven.

All those kinds of Unity do plainly agree to the universal Church of Christ; but the Question is, Whether the Church is also necessarily by the design and appointment of God to be in way of external policy un∣der one singular Government or Jurisdiction of any kind; so as a King∣dom

or Commonwealth are united under the Command of one Monarch or one Senate?

That the Church is capable of such an Union, is not the Controversie; that it is possible it should be so united, (supposing it may happen that all Christians may be reduced to one Nation, or one civil Regiment; or that several Nations spontaneously may confederate and combine themselves into one Ecclesiastical Commonwealth, administred by the same Spiritual Rulers and Judges according to the same Laws,) I do not question; that when in a manner all Christendom did consist of Subjects to the Roman Empire, the Church then did arrive near such an Unity, I do not at present contest; but that such an Union of all Christians is necessary, or that it was ever instituted by Christ, I can∣not grant; and for my refusal of that opinion, I shall assign divers Reasons.

1. This being a Point of great consideration, and trenching upon Practice, which every one were concerned to know; and there being frequent occasions to declare it; yet the Holy Scripture doth no where express or intimate such a kind Unity; which is a sufficient Proof, that it hath no firm ground. We may say of it as Saint Austin saith of the Church it self,* 1.138 I will not that the Holy Church be demonstrated from humane reasonings, but the Divine Oracles.

Saint Paul particularly, in divers Epistles,* 1.139 designedly treating about the Unity of the Church, (together with other Points of Doctrine neighbouring thereon,) and amply describing it, doth not yet imply any such Unity then extant, or designed to be.

He doth mention and urge the Unity of Spirit, of Faith, of Charity, of Peace, of Relation to our Lord, of Communion in Devotions and Offices of Piety; but concerning any Union under one singular visible Government or Polity he is silent: He saith, One Lord, one Faith, one Baptism; one God and Father of all: not one Monarch, or one Senate, or one Sanhedrin — which is a pregnant sign, that none such was then instituted; otherwise he could not have slipped over a Point so very material and pertinent to his Discourse.

2. By the Apostolical History it may appear, that the Apostles, in the Propagation of Christianity, and founding of Christian Societies, had no meaning, did take no care, to establish any such Polity.

They did resort to several places (whither Divine instinct, or rea∣sonable occasion, did carry them) where, by their Preaching, having convinced and converted a competent number of per∣sons to the embracing Christian Doctrine,* 1.140 they did appoint Pastours to instruct and edifie them,* 1.141 to ad∣minister God's Worship and Service among them, to contain them in good order and peace, exhorting them to maintain good correspondence of Charity and Peace with all good Christians otherwhere; this is all we can see done by them.

3. The Fathers, in their set Treatises and in their incidental Discour∣ses about the Unity of the Church, (which was de facto, which should be de jure in the Church,) do make it to consist onely in those Uni∣ons of Faith, Charity, Peace, which we have described, not in this politi∣cal Union.

The Roman Church gave this reason why they could not admit Mar∣cion into their Communion, they would not doe it without his Father's consent, between whom and them there was one faith and one agreement of mind.* 1.142

Tertullian, in his Apologetick describing the Unity of the Church in his time, saith, We are one body by our Agreement in religion,* 1.143 our Vnity of discipline, and our being in the same Covenant of hope.

And more exactly or largely in his Prescriptions against Hereticks, the breakers of Unity. Therefore such and so many Churches are but the same with the first Apostolical one,* 1.144 from which all are derived: thus they become all first, all Apostolical; whilst they maintain the same Vnity; whilst there are a Communion of peace, names of brotherhood and contributions of hospitality among them; the rights of which are kept up by no o∣ther means, but the one tradition of the same Mystery.

* 1.145They and we have one Faith, one God, the same Christ, the same Hope, the same Baptism; in a word, we are but one Church.

And Constantine the Great in his Epistle to the Churches:

* 1.146(Our Saviour) would have his Catholick Church to be one: the members of which, though they be di∣vided into many and different places, are yet che∣risht by one Spirit, that is, by the will of God.

And Gregory the Great. —

* 1.147Our Head, which is Christ, would therefore have us be his members, that by the joints of Charity and Faith he might make us one body in himself.

Clem. Alex. defineth the Church;

* 1.148A people gathered together out of Jews and Gen∣tiles into one Faith, by the giving of the Testaments fitted into Vnity of Faith.

This one Church therefore partakes of the nature of Vnity, which Heresies violently endeavour to di∣vide into many; and therefore we affirm the ancient and Catholick Church, whether we respect its consti∣tution or our conception of it, its beginning or its ex∣cellency, to be but one; which into the belief of that one Creed which is agreeable to its own peculiar Testa∣ments, or rather to that one and the same Testa∣ment, in times however different, by the will of one and the same God through one and the same Lord doth unite and combine together all those who are be∣fore ordained, whom God hath predestinated, as knowing that they would be just persons, before the foundation of the world.

Many Passages in the Fathers, applicable to this Point, we have al∣ledged in the foregoing Discourses.

* 1.149

4. The constitution of such an Unity doth involve the vesting some Person or some number of Persons with a Sovereign Authority (subor∣dinate to our Lord) to be managed in a certain manner, either absolute∣ly according to pleasure, or limitedly according to certain Rules prescri∣bed to it.

But that there was ever any such Authority constituted, or any Rules prescribed to it by our Lord or his Apostles doth not appear, and there are divers reasonable presumptions against it.

It is reasonable that whoever claimeth such Authority, should for as∣suring his Title shew Patents of his Commission, manifestly expressing it; how otherwise can he justly demand Obedience, or any with satis∣faction yield thereto?

It was just that the Institution of so great Authority should be fortified with an undoubted charter, that its Right might be apparent, and the Duty of Subjection might be certain.

If any such Authority had been granted by God, in all likelihood it would have been clearly mentioned in Scripture; it being a matter of high importance among the establishments of Christianity, conducing to great effects, and grounding much duty. Especially considering that

There is in Scripture frequent occasion of mentioning it; in way of History, touching the use of it (the acts of Sovereign Power affording chief matter to the History of any Society) in way of Direction to those Governours how to manage it; in way of Exhortation to Inferiours how to behave themselves in regard to it; in way of commending the Ad∣vantages which attend it; it is therefore strange that its mention is so balkt.

The Apostles do often speak concerning Ecclesiastical Affairs of all na∣tures, concerning the Decent administration of things, concerning pre∣servation of Order and Peace, concerning the furtherance of Edification, concerning the Prevention and Removal of Heresies, Schisms, Factions, Disorders; upon any of which occasions it is marvellous that they should not touch that Constitution, which was the proper means appointed for maintenance of Truth, Order, Peace, Decency, Edification, and all such Purposes, for remedy of all contrary Mischiefs.

There are mentioned divers Schisms and Dissensions, the which the Apostles did strive by instruction and persuasion to remove; in which Cases, supposing such an Authority in being, it is a wonder that they do not mind the Parties dissenting of having recourse thereto for decision of their Causes, that they do not exhort them to a Submission thereto, that they do not reprove them for declining such a Remedy.

It is also strange, that no mention is made of any Appeal made by any of the dissenting Parties to the Judgment of such Authority.

Indeed, if such an Authority had then been avowed by the Christian Churches, it is hardly conceivable that any Schisms could subsist, there being so powerfull a Remedy against them; then notably visible and most effectual, because of its fresh Institution, before it was darkned or weakned by Age.

Whereas the Apostolical Writings do inculcate our Subjection to one Lord in Heaven, it is much they should never consider his Vicegerent, or Vicegerents, upon Earth; notifying and pressing the Duties of Obe∣dience and Reverence toward them.

There are indeed Exhortations to honour the Elders, and to obey the Guides of particular Churches; but the Honour and Obedience due to those Paramount Authorities, or Universal Governours, is passed over in dead silence, as if no such thing had been thought of.

They do expresly avow the Secular Pre-eminence, and press Submis∣sion to the Emperour as Supreme; why do they not likewise mention this no less considerable Ecclesiastical Supremacy, or enjoin Obedience thereto? why Honour the King, and be subject to Principalities so often,* 1.150 but Honour the Spiritual Prince or Senate doth never occur?

If there had been any such Authority, there would probably have been some intimation concerning the Persons in whom it was setled, con∣cerning the Place of their residence, concerning the Manner of its being conveyed, (by Election, Succession, or otherwise.)

Probably the Persons would have some proper Name, Title or Cha∣racter to distinguish them from inferiour Governours; that to the Place some mark of Pre-eminence would have been affixed.

It is not unlikely, that somewhere some Rules or Directions would have been prescribed for the management of so high a Trust, for preven∣ting Miscarriages and Abuses to which it is notoriously liable.

It would have been declared Absolute, or the Limits of it would have been determined, to prevent its enslaving God's heritage.

But of these things in the Apostolical Writings, or in any near those times, there doth not appear any footstep or pregnant intimation.

There hath never to this day been any place but one (namely Rome) which hath pretended to be the Seat of such an Authority; the Plea whereof we largely have examined.

At present we shall onely observe, that before the Roman Church was founded, there were Churches otherwhere; there was a great Church at Jerusalem (which indeed was the Mother of all Churches,* 1.151 and was by the Fa∣thers so styled, however Rome now doth arrogate to her self that Title.) There were issuing from that Mother a fair Offspring of Churches (those of Judaea, of Galilaea, of Samaria, of Syria and Cilicia, of divers other places) before there was any Church at Rome,* 1.152 or that Saint Peter did come thither; which was at least divers years after our Lord's Ascension. Saint Paul was converted —after five years he went to Hierusalem, then Saint Peter was there; after fourteen years thence he went to Hie∣rusalem again, and then Saint Peter was there; after that, he met with Saint Peter at Antioch. Where then was this Authority seated? How then did the political Unity of the Church subsist? Was the Seat of the Sovereign Authority first resident at Jerusalem, when Saint Peter prea∣ched there? Did it walk thence to Antiochia, fixing it self there for seven years? Was it thence translated to Rome, and setled there ever since? Did this roving and inconstancy become it?

5. The primitive State of the Church did not well comport with such an Unity.

For Christian Churches were founded in distant places, as the Apostles did find opportunity, or received direction to found them; which there∣fore could not, without extreme inconvenience, have resort or reference to one Authority, any where fixed.

Each Church therefore separately did order its own Affairs, without recourse to others, except for charitable Advice or Relief in cases of ex∣traordinary difficulty or urgent need.

Each Church was endowed with a perfect Liberty and a full Authori∣ty, without dependence or subordination to others, to govern its own Members, to manage its own Affairs, to decide Controversies and Cau∣ses incident among themselves, without allowing Appeals, or rendring Accounts to others.

This appeareth by the Apostolical Writings of Saint Paul and Saint John to single Churches;* 1.153 wherein they are supposed able to exercise spi∣ritual Power for establishing Decency, removing Disorders, correcting Offences, deciding Causes, &c.

6. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Liberty of Churches, doth appear to have long continued in practice inviolate; although tempered and modelled in accommodation to the circumstances of place and time.

It is true, that if any Church did notoriously forsake the Truth, or commit Disorder in any kind, other Churches did sometime take upon them (as the Case did move) to warn, advise, reprove it, and to de∣clare against its proceedings, as prejudicial not onely to the welfare of that Church, but to the common interests of Truth and Peace; but this was not in way of commanding Authority, but of fraternal Solicitude; or of that Liberty which Equity and Prudence do allow to Equals in re∣gard to common good:* 1.154 So did the Roman Church interpose in reclaiming the Church of Corinth from its Disorders and Seditions: So did Saint Cy∣prian and Saint Denys of Alex. meddle in the Affairs of the Roman Church, exhorting Novatian and his Adherents to return to the Peace of their Church.

It is also true, that the Bishops of several adjacent Churchs did use to meet upon Emergencies (concerning the maintenance of Truth, Order and Peace; concerning Settlement and Approbation of Pastours, &c.) to consult and conclude upon Expedients for attaining such Ends; this probably they did at first in a free way, without rule, according to oc∣casion, as Prudence suggested; but afterwards, by confederation and consent, those Conventions were formed into method, and regulated by certain Orders established by consent, whence did arise an Ecclesiastical Unity of Government, within certain Precincts; much like that of the United States in the Netherlands; the which course was very prudential, and usefull for preserving the Truth of Religion and Unity of Faith a∣gainst heretical Devices springing up in that free age; for maintaining Concord and good Correspondence among Christians, together with an Harmony in Manners and Discipline; for that otherwise Christendom would have been shattered and crumbled into numberless Parties, discor∣dant in Opinion and Practice; and consequently alienated in Affection, which inevitably among most men doth follow Difference of Opinion and Manners, so that in short time it would not have appeared what Christianity was, and consequently the Religion, being overgrown with Differences and Discords, must have perished.

Thus in the case, about admitting the Lapsi to Communion, Saint Cy∣prian relates, when the persecution [of Decius] cea∣sed,* 1.155 so that leave was now given us to meet in one place together, a considerable number of Bishops whom their own faith and God's protection had preserved

sound and entire [from the late Apostasie and Perse∣cution] being assembled, we deliberated of the com∣position of the matter with wholsome moderation, &c.

* 1.156Which thing also Agrippinus of blessed memory with his other Fellow-bishops who then governed the Church of Christ in the African Province and in Numidia did establish; and by the well-weighed examination of the common advice of them all together confirmed it.

Thus it was the custome in the Churches of Asia, as Firmilian telleth us in those words:

Vpon which occasion it necessarily happens, that eve∣ry year we the Elders and Rulers do come together to regulate those things which are committed to our care;* 1.157 that if there should be any things of greater moment, by common advice they be determined—

Yet while things went thus, in order to common Truth and Peace; every Church in more private matters, touching its own particular state, did retain its Liberty and Authority,* 1.158 without being subject or accounta∣ble to any but the common Lord; in such cases even Synods of Bishops did not think it proper or just for them to interpose, to the prejudice of that Liberty and Power which derived from a higher Source.

These things are very apparent, as by the course of Ecclesiastical Hi∣story, so particularly in that most pretious Monument of Antiquity, St. Cyprian's Epistles; by which it is most evident, that in those times every Bishop or Pastour was conceived to have a double relation or ca∣pacity, one toward his own Flock, another toward the whole Flock:

One toward his own Flock; by virtue of which, * 1.159 he taking advice of his Presbyters, together with the conscience of his People assisting,* 1.160 did order all things tending to particular Edification, Order, Peace, Reformation, Censure, &c. without fear of being troubled by Appeals,* 1.161 or being liable to give any account but to his own Lord, whose Vicegerent he was.

Another toward the whole Church, in behalf of his People; upon account whereof he did (according to occasion or order) apply himself to confer with other Bishops for preservation of the common Truth and Peace, when they could not otherwise be well upheld, than by the joint conspiring of the Pastours of divers Churches.

So that the Case of Bishops was like to that of Princes; each of whom hath a free Superintendence in his own Territory, but for to uphold Ju∣stice and Peace in the World, or between adjacent Nations the enter∣course of several Princes is needfull.

The Peace of the Church was preserved by communion of all Parts together, not by the subjection of the rest to one Part.

7. This political Unity doth not well accord with the nature and ge∣nius of the Evangelical dispensation.

Our Saviour affirmed, that his Kingdom is not of this World; and Saint Paul telleth us,* 1.162 that it consisteth in a Spiritual influence upon the Souls of men; producing in them Vertue, Spiritual Joy and Peace.

It disavoweth and discountenanceth the elements of the world,* 1.163 by which worldly designs are carried on, and worldly frames sustained.

It requireth not to be managed by politick artifices or fleshly wisedom,* 1.164 but by Simplicity, Sincerity, Plain-dealing: as every Subject of it must lay aside all guile and dissimulation, so especially the Officers of it must doe so, in conformity to the Apostles, who had their conversation in the world (and prosecuted their design) in simplicity and godly sincerity,* 1.165 not with fleshly wisedom, but by the grace of God; not walking in craftiness, or handling the word of God deceitfully; &c.

It needeth not to be supported or enlarged by wealth and pomp, or by compulsive force and violence; for God hath chosen the foolish things of the world to confound the wise;* 1.166 and the weak things of the world to con∣found the mighty, and base, despicable things, &c. that no flesh should glo∣••y in his presence.

And, The weapons of our warfare are not carnal,* 1.167 but mighty through God, &c.

It discountenanceth the imposition of new Laws and Precepts, beside those which God hath injoined,* 1.168 or which are necessary for order and edi∣fication; derogating from the Liberty of Christians and from the Sim∣plicity of our Religion.

The Government of the Christian State is represented purely spiri∣tual; administred by meek persuasion, not by imperious awe; as an humble ministery, not as stately domination; for the Apostles themselves did not Lord it over mens faith, but did co-operate to their joy:* 1.169 they did not preach themselves, but Christ Jesus to be the Lord;* 1.170 and themselves their servants for Jesus.

It is expresly forbidden to them, to domineer over God's people.* 1.171

They are to be qualified with Gentleness and Patience; they are for∣bidden to strive, and enjoined to be gentle toward all, apt to teach, pa∣tient, in meekness instructing those that oppose themselves.

They are to convince, to rebuke, to exhort with all long-suffering and doctrine.

They are furnished with no Arms beside the divine Panoply;* 1.172 they bear no sword, but that of the Spirit; which is the word of God. —they may teach, reprove, —they cannot compell—

They are not to be entangled in the cares of this life.

But supposing the Church was designed to be one in this manner of po∣litical regiment, it must be quite another thing; nearly resembling a worldly state, yea in effect soon resolving it self into such an one; sup∣posing,* 1.173 as is now pretended, that its management is committed to an Ecclesiastical Monarch, it must become a worldly Kingdom; for such a Polity could not be upheld without applying the same means and en∣gines, without practising the same methods and arts, whereby secular Governments are maintained.

Its Majesty must be supported by conspicuous Pomp and Phantastry.

Its Dignity and Power must be supported by Wealth; which it must corrade and accumulate by large Incomes, by exaction of Tributes and Taxes.

It must exert Authority in enacting of Laws for keeping its State in order, and securing its Interests, backed with Rewards and Pains; espe∣cially considering, its Title being so dark and grounded on no clear war∣rant, many always will contest it.

It must apply Constraint and Force, for procuring Obedience, and correcting Transgression.

It must have Guards to preserve its Safety and Authority.

It must be engaged in Wars, to defend its self and make good its Interests.

It must use Subtilty and Artifice, for promoting its Interests, and countermine the Policies of Adversaries.

It must erect Judicatories, and must decide Causes with Formality of legal process;* 1.174 whence tedious Suits, crafty Pleadings, Quirks of Law and Pettifoggeries, Fees and Charges, Extortion and Barretry, &c. will necessarily creep in.

* 1.175All which things do much disagree from the original constitution and design of the Christian Church, which is averse from pomp, doth reject domination, doth not require craft, wealth or force to maintain it; but did at first, and may subsist without any such means.

I do not say, that an Ecclesiastical Society may not lawfully, for its support, use Power, Policy, wealth, in some measure to uphold or de∣fend it self; but that a Constitution needing such things is not Divine; or that so far as it doth use them, it is no more than Humane.

Thus in effect we see that it hath succeeded, from the Pretence of this Unity; the which hath indeed transformed the Church into a mere worldly State; wherein the Monarch beareth the garb of an Emperour, in external splendour surpassing all worldly Princes; crowned with a triple Crown.* 1.176

He assumeth the most haughty Titles of, Our most holy Lord, the Vi∣car general of Christ, &c. and he suffereth men to call him the Mo∣narch of Kings, &c.

He hath Respects paid him, like to which no Po∣tentate doth assume,* 1.177 (having his Feet kissed, riding upon the backs of men, letting Princes hold his Stirrup and lead his Horse.)

He hath a Court, and is attended with a train of Courtiers surpassing in State and claiming Precedence to the Peers of any Kingdom.* 1.178

He is encompassed with armed Guards.* 1.179

He hath a vast Revenue, supplied by Tributes and Imposts, sore and grievous; the exaction of which hath made divers Nations of Christen∣dom to groan most lamentably.

He hath raised numberless Wars and Commotions for the promotion and advancement of his Interests.

He administreth things with all depth of Policy, to advance his Designs.

He hath enacted Volumes of Laws and Decrees to which Obedience is exacted with rigour and for∣cible constraint.* 1.180

He draweth grist from all Parts to his Courts of Judgment, wherein all the formalities of suspence, all the tricks of squeezing money, &c. are practised, to the great trouble and charge of Parties concerned.

Briefly, it is plain, that he doth exercise the proudest, mightiest, subtlest Domination that ever was over Christians.* 1.181

8. The Union of the whole Church in one Body, under one Govern∣ment or Sovereign Authority, would be inconvenient and hurtfull; pre∣judicial to the main designs of Christianity; destructive to the Welfare and Peace of Mankind in many respects.

This we have shewed particularly concerning the Pretence of the Pa∣pacy; and those Discourses being applicable to any like Universal Au∣thority, (perhaps with more advantage, Monarchy being less subject to abuse than other ways of Government) I shall forbear to say more.

9. Such an Union is of no need, would be of small use, or would doe little good; in balance to the great Mischiefs and Inconveniences which it would produce.

This Point also we have declared, in regard to the Papacy; and we might say the same concerning any other like Authority substituted thereto.

10. Such a Connexion of Churches is not any-wise needfull or expe∣dient to the Design of Christianity; which is to reduce Mankind to the Knowledge, Love and Reverence of God;* 1.182 to a just and loving Conver∣sation together; to the practice of Sobriety, Temperance, Purity, Meekness, and all other Vertues; all which things may be compassed without forming men into such a Policy.

It is expedient there should be particular Societies in which men may concur in worshipping God, and promoting that Design by instructing and provoking one another to good practice, in a regular, decent and orderly way.

It is convenient that the Subjects of each temporal Sovereignty should live as in a civil, so in a spiritual Uniformity, in order to the preservation of Goodwill and Peace among them (for that Neighbours differing in opinion and fashions of practice will be apt to contend each for his way, and thence to disaffect one another) for the beauty and pleasant harmo∣ny of Agreement in Divine things, for the more commodious succour and defence of Truth and Piety by unanimous concurrence.

But that all the World should be so joined is needless; and will be apt to produce more mischief than benefit.

11. The Church in the Scripture sense hath ever continued One; and will ever continue so; notwithstanding that it hath not had this po∣litical Unity.

12. It is in fact apparent, that Churches have not been thus united, which yet have continued Catholick and Christian.

It were great, no less folly than uncharitableness to say, that the Greek Church hath been none.

There is no Church that hath in effect less reason than that of Rome to prescribe to others.

13. The Reasons alledged in proof of such an Unity are insufficient and inconcluding; the which (with great diligence, although not with like perspicuity) advanced by a late Divine of great repute, and collec∣ted out of his Writings with some care, are those which briefly proposed do follow; together with Answers declaring their invalidity.

* 1.183Arg. I. The name Church is attributed to the whole body of Christi∣ans; which implieth Unity.

Answ. This indeed doth imply an Unity of the Church, but determi∣neth not the kind or ground thereof: there being several kinds of Uni∣ty; one of those which we have touched, or several, or all of them may suffice to ground that comprehensive Appellation.

* 1.184Arg. II. Our Creeds do import the belief of such an Unity; for in the Apostolical we profess to believe the Holy Catholick Church; in the Constantinopolitan, the Holy Catholick and Apostolick Church.

Answ. 1. The most ancient Summaries of Christian Faith, extant in the first Fathers,* 1.185 (Irenaeus, Tertullian, Cyprian, &c.) do not contain this Point.

The word Catholick was not originally in the Apostolical (or Roman) Creed, but was added after Ruffin and Saint Austin's time.

This Article was inserted into the Creeds upon the rise of Heresies and Schisms to discountenance and disengage from them.

Answ. 2. We do avow a Catholick Church in many respects One; wherefore not the Unity of the Church, but the Kind and Manner of Unity being in question, the Creed doth not oppose what we say, nor can with reason be alledged for the special kind of Unity which is pre∣tended.

Answ. 3. That the Unity mentioned in the Constantinopolitan Creed is such as our Adversaries contend for, of external Policy, is precariously assumed, and relieth onely upon their interpretation obtruded on us.

Answ. 4. The genuine meaning of that Article may reasonably be deemed this; That we profess our adhering to the Body of Christians, which diffused over the World doth retain the Faith taught, the Disci∣pline setled, the Practices appointed by our Lord and his Apostles; that we maintain general Charity toward all good Christians, that we are ready to entertain communion in Holy Offices with all such; that we are willing to observe the Laws and Orders established by Authority or Consent of the Churches, for maintenance of Truth, Order and Peace: that we renounce all heretical doctrines, all disorderly practices, all con∣spiracy with any factious combinations of people.* 1.186

Answ. 5. That this is the meaning of the Article, may sufficiently ap∣pear from the reason and occasion of introducing it; which was to secure the Truth of Christian Doctrine, the Authority of Ecclesiastical Disci∣pline, and the common Peace of the Church; according to the Discour∣ses and Arguments of the Fathers, (Irenaeus, Tertullian, St. Austin, Vincentius Lirinensis,) the which do plainly countenance our Inter∣pretation.

Answ. 6. It is not reasonable to interpret the Article so as will not con∣sist with the State of the Church in the Apostolical and most primitive ages, when evidently there was no such a political Conjunction of Christians.

Arg. III. The Apostles delivered one Rule of Faith to all Churches,* 1.187 the embracing and profession whereof, celebrated in Baptism, was a ne∣cessary condition to the admission into the Church, and to continuance therein; therefore Christians are combined together in one political Body.

Answ. 1. The Consequence is very weak; for from the Antecedent it can onely be inferred, that (according to the Sentiment of the Ancients) all Christians should consent in one Faith; which Unity we avow; and who denieth?

Answ. 2. By like reason all Mankind must be united in one political Body; because all men are bound to agree in what the Light of nature discovereth to be true and good; or because the Principles of natural Religion, Justice and Humanity are common to all.

Arg. IV. God hath granted to the Church certain Powers and Rights,* 1.188 as Jura Majestatis; namely, the Power of the Keys, (to admit into, to exclude from the Kingdom of Heaven,) a Power to enact Laws, (for maintenance of its Order and Peace, for its Edification and Welfare;) a Power to correct and excommunicate Offenders; a Power to hold Assemblies for God's Service;* 1.189 a Power to ordain Governours and Pastours.

Answ. 1. These Powers are granted to the Church, because granted to each particular Church or distinct Society of Christians; not to the whole as such or distinct from the Parts.

Answ. 2. It is evident that by virtue of such Grants particular Chur∣ches do exercise those Powers; and it is impossible to infer more from them than a Justification of their Practice.

Answ. 3. St. Cyprian often from that common Grant doth infer the Right of exercising Discipline in each particular Church; which Infe∣rence would not be good, but upon our Supposition; nor indeed other∣wise would any particular Church have ground for its Authority.

Answ. 4. God hath granted the like Rights to all Princes and States; but doth it thence follow, that all Kingdoms and States must be united in one single Regiment? the Consequence is just the same as in our Case.

Arg. V. All Churches were tied to observe the same Laws or Rules of Practice, the same Orders of Discipline and Customes;* 1.190 therefore all do make one Corporation.

Answ. 1. That All Churches are bound to observe the same Divine Institutions, doth argue onely an Unity of relation to the same Heaven∣ly King, or a specifical Unity and Similitude of Policy, the which we do avow.

Answ. 2. We do also acknowledge it convenient and decent, that all Churches in principal Observances, introduced by humane prudence, should agree so near as may be; an Uniformity in such things represen∣ting and preserving Unity of Faith, of Charity, of Peace.

Whence the Governours of the primitive Church did endeavour such an Uniformity; as the Fathers of Nice profess in the Canon forbidding of Genu-flexion on Lord's days,* 1.191 and in the days of Pentecost.

Answ. 3. Yet doth not such an agreement, or attempt at it, infer a political Unity; no more than when all men, by virtue of a primitive general Tradition, were tied to offer Sacrifices and Oblations to God; that Consideration might argue all men to have been under the same Government: or no more than the usual Agreement of neighbour Na∣tions in divers fashions doth conclude such an Unity.

Answ. 4. In divers Customes and Observances several Churches did vary, with allowance; which doth rather infer a difference of Polity, than agreement in other Observances doth argue an Unity thereof.* 1.192

* 1.193Answ. 5. St. Cyprian doth affirm, that in such matters every Bishop had a Power to use his own discretion, without being obliged to comply with others.

* 1.194Arg. VI. The Jewish Church was one Corporation; and in corre∣spondence thereto the Christian Church should be such.

Answ. 1. As the Christian Church doth in some things correspond to that of the Jews, so it differeth in others, being designed to excell it: wherefore this argumentation cannot be valid; and may as well be em∣ployed for our Opinion as against it.

Answ. 2. In like manner it may be argued, that all Christians should annually meet in one place; that all Christians should have one Arch-priest on Earth; that we should all be subject to one temporal Jurisdic∣tion; that we should all speak one Language, &c.

Answ. 3. There is a great difference in the case; for the Israelites were one small Nation, which conveniently might be embodied; but the Christian Church should consist of all Nations, which rendreth Cor∣respondence in this particular unpracticable, at least without great in∣convenience.

* 1.195Answ. 4. Before the Law Christian Religion, and consequently a Christian Church, did in substance subsist; but what Unity of Govern∣ment was there then?

Answ. 5. The Temporal Union of the Jews might onely figure the spiritual Unity of Christians in Faith, Charity and Peace.

* 1.196Arg. VII. All Ecclesiastical Power was derived from the same Foun∣tains, by succession from the Apostles; therefore the Church was one political Body.

* 1.197Answ. 1. Thence we may rather infer, that Churches are not so uni∣ted, because the Founders of them were several Persons endowed with co∣ordinate and equal Power.

Answ. 2. The Apostles did in several Churches constitute Bishops, independent from each other; and the like may be now, either by suc∣cession from those, or by the constitutions of humane prudence, accor∣ding to emergences of occasion and circumstances of things.

Answ. 3. Divers Churches were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and all were so according to Saint Cyprian.

Answ. 4. All temporal power is derived from Adam, and the Patri∣archs, ancient Fathers of families; Doth it thence follow, that all the World must be under one secular Government?

Arg. VIII. All Churches did exercise a Power of Excommunication,* 1.198 or of excluding Hereticks, Schismaticks, disorderly and scandalous people.

Answ. 1. Each Church was vested with this Power; this doth there∣fore onely infer a resemblance of several Churches in Discipline; which we avow.

Answ. 2. This argueth that all Churches took themselves to be obli∣ged to preserve the same Faith, to exercise Charity and Peace, to main∣tain the like Holiness of conversation; What then? Do we deny this?

Answ. 3. All Kingdoms and States do punish Offenders against Rea∣son and Justice, do banish seditious and disorderly persons, do uphold the Principles and Practice of common Honesty and Morality; Doth it thence follow that all Nations must come under one civil Govern∣ment?

* 1.199

Arg. IX. All Churches did maintain entercourse and commerce with each other by formed, communicatory, pacificatory, commenda∣tory, synodical Epistles.* 1.200

Answ. 1. This doth signifie, that the Churches did by Admonition, Advice, &c. help one another in maintenance of the common Faith; did endeavour to preserve Charity, Friendship and Peace; this is all which thence may be concluded.

Answ. 2. Secular Princes are wont to send Ambassadours and En∣voys with Letters and Instructions for settlement of Correspondence and preserving Peace; they sometimes do recommend their Subjects to other Princes; they expect offices of humanity toward their subjects travelling or trading any where in the World; common Reason doth require such things; But may common Unity of Polity from hence be inferr'd?

* 1.201Arg. X. The effectu•••• Preservation of Unity in the primitive Church is alledged as a strong Argument of its being united in one Go∣vernment.

Answ. 1. That Unity of Faith and Charity and Discipline, which we admit, was indeed preserved, not by influence of any one Sovereign Authority (whereof there is no mention,) but by the concurrent vigi∣lance of Bishops, declaring and disputing against any Novelty in Doc∣trine or Practice which did start up; by their adherence to the Doc∣trine asserted in Scripture and confirmed by Tradition; by their aiding and abetting one another as Confederates against Errours and Disorders creeping in.

Answ. 2. The many Differences which arose concerning the Observa∣tion of Easter, the Re-baptization of Hereticks, the Reconciliation of Revolters and scandalous Criminals; concerning the decision of Causes and Controversies, &c. do more clearly shew that there was no stan∣ding common Jurisdiction in the Church; for had there been such an one, recourse would have been had thereto; and such Differences by its Authority would easily have been quashed.

* 1.202Arg. XI. Another Argument is grounded on the Relief which one Church did yield to another, which supposeth all Churches under one Government, imposing such Tribute.

Answ. 1. This is a strange Fetch: as if all who were under obligati∣on to relieve one another in need, were to be under one Government. Then all Mankind must be so.

* 1.203Answ. 2. It appeareth by St. Paul that these Succours were of free Charity, Favour and Liberality; and not by Constraint.

* 1.204Arg. XII. The use of Councils is also alledged as an Argument of this Unity.

* 1.205Answ. 1. General Councils (in case Truth is disowned, that Peace is disturbed, that Discipline is loosed or perverted,) are wholsome Expe∣dients to clear Truth and heal Breaches; but the holding them is no more an Argument of political Unity in the Church, than the Treaty of Munster was a sign of all Europe being under one civil Government.

Answ. 2. They are extraordinary, arbitrary, prudential means of re∣storing Truth, Peace, Order, Discipline; but from them nothing can be gathered concerning the continual ordinary State of the Church.

Answ. 3. For during a long time the Church wanted them; and after∣wards had them but rarely; For the first three hun∣dred years (saith Bell.) there was no general assem∣bly;* 1.206 afterwards scarce one in a hundred years.

And since the breach between the Oriental and Western Churches, for many Centenaries, there hath been none.

Yet was the Church from the beginning One, till Constantine, and long afterwards.

Answ. 4. The first General Councils (indeed all that have been with any probable shew capable of that denomination) were congregated by Emperours, to cure the Dissentions of Bishops; what therefore can be argued from them, but that the Emperours did find it good to settle Peace and Truth; and took this for a good mean thereto?

Alb. Pighius said that General Councils were an invention of Constan∣tine; and who can confute him?* 1.207

Answ. 5. They do shew rather the Unity of the Empire than of the Church; or of the Church as National under one Empire, than as Ca∣tholick; for it was the State which did call and moderate them to its Purposes.

Answ. 6. It is manifest that the congregation of them dependeth on the permission and pleasure of secular Powers; and in all equity should do so, (as otherwhere is shewed.)

* 1.208

Answ. 7. It is not expedient that there should be any of them now that Christendom slandeth divided under divers temporal Sovereignties; for their Resolutions may intrench on the Interests of some Princes; and hardly can they be accommodated to the Civil Laws and Customs of every State.

Whence we see that France will not admit the Decrees of their Tri∣dentine Synod.

Answ. 8. There was no such inconvenience in them while Christen∣dom was in a manner confined within one Empire; for then nothing could be decreed or executed without the Emperour's leave or to his prejudice.

Answ. 9. Yea (as things now stand) it is impossible there should be a free Council;* 1.209 most of the Bishops being sworn Vassals and Clients to the Pope; and by their own Interests concerned to maintain his exorbi∣tant Grandeur and Domination.

Answ. 10. In the opinion of St. Athanasius there was no reasonable cause of Synods, except in case of new Heresies springing up,* 1.210 which may be confuted by the joint consent of Bishops.

Answ. 11. As for particular Synods, they do onely signifie, that it was usefull for neighbour Bishops to conspire in promoting Truth, Or∣der and Peace, as we have otherwhere shewed.* 1.211

Councils have often been convened for bad Designs, and been made Engines to oppress Truth and enslave Christendom.

That of Antioch against Athanasius: of Ariminum for Arianism. The second Ephesine to restore Eutyches, and reject Flavianus. The second of Nice, to impose the Worship of Babies. The Synod of Ariminum, to countenance Arians. So the fourth Synod of Laterane (sub Inn. III.) to settle the prodigious Doctrine of Transubstantiation, and the wicked Doctrine of Papal Authority over Princes. The first Synod of Lions, to practise that hellish Doctrine of Deposing Kings. The Synod of Con∣stance, to establish the maime of the Eucharist; against the Calistines of Bohemia. The Laterane (under Leo X.) was called (as the Arch-bi∣shop of Patras affirmed) for the Exaltation of the Apostolical See. The Synod of Trent,* 1.212 to settle a raff of Errours and Superstitions.

Obj. II. It may farther be objected, that this Doctrine doth favour the Conceits of the Independents, concerning Ecclesiastical Discipline.

I answer, No. For,

1. We do assert, that every Church is bound to observe the Instituti∣ons of Christ, and that sort of Government which the Apostles did or∣dain, consisting of Bishops, Priests and People.

2. We avow it expedient (in conformity to the primitive Churches, and in order to the maintenance of Truth, Order, Peace,) for several particular Churches or Parishes to be combined in political Corporati∣ons; as shall be found convenient by those who have just Authority to frame such Corporations: for that otherwise Christianity, being shatte∣red into numberless shreds, could hardly subsist; and that great Confu∣sions must arise.

3. We affirm, that such Bodies having been established and being main∣tained by just Authority, every man is bound to endeavour the uphol∣ding of them by Obedience, by peaceable and compliant Demeanour.

* 1.2134. We acknowledge it a great Crime, by factious behaviour in them, or by needless separation from them, to disturb them, to divide them, to dissolve or subvert them.

* 1.214

5. We conceive it fit that every People under one Prince (or at least of one Nation, using the same Language, Civil Law and Fashions,) should be united in the bands of Ecclesiastical Poli∣ty:* 1.215 for that such a Unity apparently is conducible to the peace and welfare both of Church and State; to the furtherance of God's worship and Service; to the edification of People in Charity and Piety; by the encouragement of secular Powers, by the concurrent advice and aid of Ecclesiastical Pastours; by many advantages hence arising.

6. We suppose all Churches obliged to observe friendly communion; and, when occasion doth invite, to aid each other by assistence and ad∣vice, in Synods of Bishops, or otherwise.

7. We do affirm, that all Churches are obliged to comply with law∣full Decrees and Orders, appointed in Synods with consent of their Bi∣shops, and allowed by the Civil Authorities, under which they live: As if the Bishops of Spain and France assembling should agree upon Constitutions of Discipline which the Kings of both those Countries should approve; and which should not thwart God's Laws; both those Churches, and every man in them, were bound to comply in observance of them.

From the Premisses divers Corollaries may be deduced.

1. Hence it appeareth, that all those clamours of the pretended Ca∣tholicks against other Churches, for not submitting to the Roman Chair, are groundless; they depending on the supposition, that all Churches must necessarily be united under one Government.

2. The Injustice of the Adherents to that See; in claiming an Em∣pire (or Jurisdiction) over all, which never was designed by our Lord; heavily censuring and fiercely persecuting those who will not acknow∣ledge it.

3. All Churches, which have a fair settlement in several Countries, are co-ordinate; neither can one challenge a Jurisdiction over the other.

4. The nature of Schism is hence declared; viz. that it consisteth in disturbing the Order and Peace of any single Church; in withdrawing from it Obedience and Compliance with it; in obstructing good Corre∣spondence, Charity, Peace, between several Churches; in condemning or censuring other Churches without just cause, or beyond due measure.

In refusing to maintain Communion with other Churches, without reasonable cause;* 1.216 whence Firmilian did challenge P. Stephanus with Schism.

5. Hence the right way of reconciling Dissentions among Christians is not affecting to set up a political Union of several Churches, or sub∣ordination of all to one Power; not for one Church to enterprize up∣on the Liberty of others, or to bring others under it, (as is the prac∣tice of the Roman Church and its Abettors,) but for each Church to let the others alone, quietly enjoying its freedom in Ecclesiastical Admi∣nistrations; onely declaring against apparently hurtfull Errours and Fac∣tions; shewing Good-will, yielding Succour, Advice, Comfort, upon needfull occasion; according to that excellent Advice of the Constanti∣nopolitane Fathers to the Pope and Western Bishops — (after having ac∣quainted them with their proceedings) towards the conclusion they thus exhort them:

We, having in a legal and canonical way determi∣ned these Controversies,* 1.217 do beseech your Reverence to congratulate with us, your Charity spiritually in∣terceding, the fear of the Lord also compressing all humane affection, so as to make us to prefer the edi∣fication of the Churches to all private respect and fa∣vour toward each other; for by this means the word of faith being consonant among us, and Christian Cha∣rity bearing sway over us, we shall cease from spea∣king after that manner which the Apostle condemns, I am of Paul, and I am of Apollos, but I am of Ce∣phas: for if we all do appear to be of Christ, who is not divided amongst us, we shall then through God's grace preserve the body of the Church from Schism, and present our selves before the throne of Christ with boldness.

6. All that withdraw their communion or obeysance from particular Churches fairly established, (unto which they do belong or where they reside,) do incur the guilt of Schism: for such per∣sons being de Jure subject to those particular Chur∣ches, and excommunicating themselves,* 1.218 do conse∣quentially sever themselves from the Catholick Church; they commit great wrong toward that particular Church, and toward the whole Church of Christ.

7. Neither doth their pretence of joining themselves to the Roman Church excuse them from Schism: for the Roman Church hath no rea∣son or right to admit or to avow them; it hath no power to exempt or excuse them from their duty;* 1.219 it thereby abetteth their Crime, and in∣volveth it self therein; it wrongeth other Churches: As no man is freed from his Allegiance by pretending to put himself under the protection of another Prince; neither can another Prince justly receive such disloy∣al Revolters into his Patronage.

* 1.220It is a Rule grounded upon apparent Equity, and frequently declared by Ecclesiastical Canons, that no Church shall admit into its protecti∣on or communion any persons who are excommunicated by another Church, or who do withdraw themselves from it: (for Self-excommu∣nication or Spiritual felony de se doth involve the Churches Excommu∣nication,* 1.221 deserving it, and preventing it.)

Which Canon as the African Fathers do alledge and expound it, doth pro∣hibit the Pope himself from receiving persons rejected by any other Church.* 1.222

So when Marcion, having been excommunicated by his own Father, coming to Rome, did sue to be received by that Church into communi∣on,* 1.223 they refused, telling him that, they could not doe it without the con∣sent of his Reverend Father, between whom and them there being one faith and one agreement of mind, they could not doe it in opposition to their wor∣thy fellow-labourer, who was also his Father.

* 1.224St. Cyprian refused to admit Maximus (sent from the Novatian par∣ty) to communion.

* 1.225So did P. Cornelius reject Felicissimus, condemned by St. Cyprian, without farther inquiry.

It was charged upon Dioscorus as a heinous misdemeanour, that he had, against the Holy Canons,* 1.226 by his proper authority, received into communion persons excommunicated by others.

The African Synod (at the suggestion of St. Austin) decreed, that if it happen'd that any for their evil deeds were deservedly expell'd out of the Church,* 1.227 and taken again into communion by any Bishop or Priest who∣soever, that he also who received him, should incur the same penalty of Excommunication.

The same is by latter Papal Synods decreed.* 1.228

The Words of Synesius are remarkable: He,* 1.229 having excommunica∣ted some cruel Oppressours, doth thus recommend the case to all Chri∣stians.

Upon which grounds I do not scruple to affirm the Recusants in En∣gland to be no less Schismaticks than any other Separatists.* 1.230 They are in∣deed somewhat worse; for most others do onely forbear communion, these do rudely condemn the Church, to which they owe Obedience; yea, strive to destroy it: they are most desperate Rebels against it.

8. It is the Duty and Interest of all Churches to disclaim the Preten∣ces of the Roman Court; maintaining their Liberties and Rights against its Usurpations: For Compliance therewith, as it doth greatly preju∣dice Truth and Piety; (leaving them to be corrupted by the ambitious, covetous and voluptuous Designs of those men;) so it doth remove the genuine Unity of the Church and Peace of Christians; unless to be ty∣ed by compulsory Chains (as Slaves) be deemed Unity or Peace.

9. Yet those Churches, which by the voluntary consent or command of Princes, do adhere in confederation to the Roman Church, we are not, merely upon that score, to condemn or reject from communion of Charity or Peace; (for in that they do but use their Liberty.)

10. But if such Churches do maintain impious Errours; if they do prescribe naughty Practices; if they do reject Communion and Peace upon reasonable terms; if they vent unjust and uncharitable Censures; if they are turbulent and violent, striving by all means to subdue and en∣slave other Churches to their will or their dictates —if they damn and persecute all who refuse to be their Subjects:* 1.231 in such cases we may reject such Churches as heretical or schismatical or wickedly uncharitable and unjust in their Proceedings.

Notes

• * 1.1

  Rom. 16.5. Col. 4.15. Philem. 2.
• † 1.2

  Vbi tres, Ecclesia est, li∣cèt Laici. Tert. de Exh. Cast. cap. 7.
• * 1.3

  Act. 8.1.14.27.5.11. 1 Cor. 1.1. Col. 4.16. 1 Thess. 1.1. 2 Cor. 1.1. Apoc. 2.1, &c. Rom. 16.1.
• † 1.4

  Act. 9.31. Gal. 1.2. 1 Cor. 16.1, 19. 2 Cor. 8.1.
• ‖ 1.5

  Rom. 16.4. 1 Cor. 4.17.11.16. Act. 16.5. Apoc. 2.7, 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 14.23.
• * 1.6

  Ecclesia, Plebs Sacerdoti adunata, & Pastori suo Grex adhaerens. Cypr. Ep. 69.
• † 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ignat. ad Trall.
• * 1.8

  Matt. 16.18. Eph. 3.10. Gal. 1.13. 1 Tim. 3.15. Act. 12.1.2.47.20.28. 1 Cor. 10.32.12.28.15.9.14.12.
• * 1.9

  Ephes. 1.10.
• * 1.10

  Col. 1.18, 20.
• * 1.11

  Ephes. 5.25, 32. Apoc. 19.7. Matt. 22.2.25.1. Matth. 24.13. 1 Tim. 3.15. Heb. 3.5. 1 Pet. 2.5. Eph. 2.21. Matth. 16.18.
• * 1.12

  Apoc. 3.12.21.2, 10. Gal. 4.26. Heb. 12.22.
• * 1.13

  Psal. 132.13.
• * 1.14

  Is. 2.22. Mic. 4.1.
• * 1.15

  1 Pet. 2.9.
• * 1.16

  Heb. 12.23.
• * 1.17

  Act. 20.28.
• * 1.18

  Eph. 5.25.
• * 1.19

  1 Cor. 12.13. Rom. 12.5. Eph. 4.16. Col. 2.19. 1 Cor. 12.26.
• * 1.20

  1 Cor. 12.13.
• * 1.21

  Eph. 4.16. Col. 2.19.
• * 1.22

  Heb. 3.6. 1 Tim. 3.15. Matt. 10.25. Heb. 12.22. Apoc. 3.12.21.2, 10. Eph. 2.19. Phil. 3.20.
• * 1.23

  1 Pet. 2.9. Ezek. 37.2••.
• * 1.24

  Joh. 10.16. Ezek. 37.24.24.23.
• † 1.25

  Joh. 17.20, 21.
• * 1.26

  Ex quo vocan∣tur Sancti, est Ecclesia in terra. Aug. in Psal. 128. Since men are called Saints, there is a Church upon Earth. Sancti ante Legem, Sancti sub Lege, Sancti sub Gratia, omnes hi perficientes Corpus Domini in membris sunt Ecclesiae constituti. Greg. Mag. Epist. 24. Saints before the Law, Saints under the Law, Saints under the Gospel, all these make up the Body of Christ, and are reckoned among the members of the Church.
• * 1.27

  One great house hath vessels of honour and dishonour, 2 Tim. 2.20. (Rom. 9.21.) Matth. 3.12.13.38, 47.
• * 1.28

  Joh. 15.2.
• * 1.29

  Matt. 13.30.
• * 1.30

  Rom. 9.6.2.28.
• * 1.31

  Joh. 1.18. Sicut lilium in medio spi∣narum, ità proxima mea in medio fili∣arum.—Vnde filias appellat, nisi propter communionem Sacramentorum? Aug. de Vnit. Eccl. cap. 13. As the Lily among Thorns, so is my Love among the Daughters. —Why doth he call them Daughters, but for the communion and agreement in Sacraments?
• * 1.32

  Non ad eam pertinent ava∣ri, raptores, foeneratores. Videntur esse in Ecclesia, non sunt. Aug. de Bapt. c. Don. 4.1.6.3. Ecclesiam veram intelligere non audeo nisi in sanctis & justis. Aug. de Bapt. 5.27. I dare not understand the true Church to be but among holy and righteous men. Pax autem hujus Vnitatis in solis bonis est—Sicut autem isti qui intus cum gemitu tolerantur, quamvis ad eandem Columbae unitatem & illam gloriosam Ecclesiam, non habentem maculam aut rugam, aut aliquid ejus∣modi non pertineant. Idem de Bapt. 3.18. Nec regenerati spiritualiter in corpus & membra Christi co-aedifi∣centur nisi boni, &c. Aug. de Vnit. 18. Multitales sunt in Sacramentorum communion•• cum Ecclesia, & ta∣men jam non sunt in Ecclesia. Idem de Vnit. Eccl. cap. 20. There are many such who communicate in Sacra∣ments with the Church, and yet they are not in the Church. Omnes mali spiritualiter a bon•• sejuncti sunt. De Bapt. 6.4. All evil men are spiritually severed from the good.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Str. p. 514.

  I call the Church the Congregation of the Elect.
• * 1.34

  My sheep hear my voice, Joh. 10.27, 16. Tit. 2.12.
• * 1.35

  Regula fidei sola immobilis & irreforma∣bilis— Tert. de Virg. vel. 1.
• * 1.36

  Rom. 6.17. Col. 2.7. Heb. 3.6.13.9. 1 Cor. 15.58. Eph. 4.14.
• * 1.37

  Phil. 1.27.
• * 1.38

  Jud. 3. 2 Tim. 1.13. Heb. 2.3.
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 2.2. 2 Cor. 13.11. Phil. 1.27. Phil. 3.16.
• * 1.40

  1 Cor. 1.10. Rom. 15.6.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  1 Tim. 6.4. 2 Thess. 3.16. Rom. 16.17.
• * 1.43

  Tit. 3.10.
• * 1.44

  Matt. 7.15.24.11. Act. 20.29, 30. 2 Pet. 2.1. Eph. 4.14.
• * 1.45

  Gal. 1.8.
• * 1.46

  3.28, (26.)
• * 1.47

  De societate Sacramenti confoederantur. Tertull. in Marc. 4.5.
• * 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iren. 1.3. (a∣pud Epiph. haer. 31.)
• * 1.49

  Reges— Quorum etsi divisa sunt reg∣na, aequaliter tamen de singulis dispensa∣tionem exigit, unámque de eis verae de se confessionis hostiam laudis exspectat— ut etsi dispositionum temporalium videa∣tur esse diversitas, circa ejus fidei recti∣tudinem unitatis co••fonantia teneatur. (P. Leo 2. Epist. 5. ad Ervigium R. Hisp.)
• * 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 3.10. Rom. 16.17. 2 Joh. 10.
• * 1.51

  Nec Christianus videri potest, qui non permanet in Evangelii ejus & fidei veri∣tate. Cypr. de Vnit. Eccl.
• * 1.52

  Si Haeritici sunt, Christiani esse non possunt. Tert. de Praeser. c. 37.
• * 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eus. Hist. 4.22.
• * 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herm. apud Clem. Strom. 2. p. 281.
• * 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. VI. Act. 18. p. 271.
• * 1.56

  Per omnia debemus Ecclesiae Catholicae Vnitatem tenere, nec. in aliquo fidei & veritatis hostibus cedere. Cypr. Ep. 71. (ad Quint. de Steph. P.)
• * 1.57

  Vtriusque partis terra∣rum fides ista una est, quia & fides ista Christiana est. Aug. c. Jul. 1.2. (p. 203.2.)
• * 1.58

  Negat Chri∣stum, qui non omnia quae Christi sunt confitetur. Ambr. in Luc. lib. 6. cap. 9. p. 90. (Vid. p. 85.)
• * 1.59

  Alia sunt in quibus inter se aliquando etiam doctissi∣mi atque opti∣mi regulae Ca∣tholicae defensores, salvâ fidei compage non consonant, &c. Aug. c. Jul. 1.2. p. 205. Totum hoc genus liberas habet observationes. Aug. ad Jan. Ep. 118. Ep. 86. (ad Casal.)
• * 1.60

  Iren. 1.2.
• * 1.61

  Sic autem qui regulam veritatis immo∣bilem apud se habet quam per Baptismum accepit, haec quidem quae sunt ex Scripturis nomina & dictiones & parabolas cognos∣cet, &c. Iren. 1.1. Vid. Gr. (p. 4.)
• * 1.62

  Joh. 15.12. 1 Joh. 3.11. 1 Thess. 4.9. Joh. 13.35.
• * 1.63

  Phil. 2.2. 1 Pet. 3.8.
• * 1.64

  Gal. 6.2, 10. 1 Cor. 12.2••.
• * 1.65

  Act. 4.32.
• * 1.66

  Eph. 5.2. 1 Cor. 16.14.
• * 1.67

  Hujus autem fraternae charitatis inimi∣ci sive apertè forìs sint, sive intùs esse vi∣deantur, Pseudo-christiani sunt & Anti-christi. Aug. de Bapt. 3.19. —Cùm in∣tùs videntur, ab illa invisibili charitatis compage separati sunt; Vnde Johannes, (1 John 2.19.) Ex nobis exierunt, sed non erant ex nobis.— Non ait quòd exeundo alieni facti sunt, sed quòd alieni erant, propter hoc eos exisse declaravit. Ibid.
• * 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. Ep. 220.
• * 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. Ep. 338.
• * 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. Epist. 182.
• * 1.71

  Qui ergò compage Charitatis incorporati sunt aedificio super petram constituto, &c. Aug. de Vnit. cap. 18.
• * 1.72

  Membra verò Christi per unitatis cha∣ritatem sibi copulantur, & per eandem ca∣piti suo cohaerent, quod est Christus. Aug. de Vnit. cap. 2.

  Omnes Sancti sibi charitate cohaerent. — Aug. de Bapt. 6.3.
• * 1.73

  1 Pet. 1.23. Jam. 1.18. Joh. 1.14. Gal. 3.26. Joh. 1.12. Heb. 2.10, 11. 1 Cor. 7.15.5.11. Rom. 14.10, &c.
• * 1.74

  They are un∣der a Cove∣nant of Alle∣giance.
• * 1.75

  Eph. 4.4.
• * 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 10.12.
• * 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. in 1 Cor. Orat. 1. Vid.
• * 1.78

  Matt. 7.21.
• * 1.79

  Tit. 1.16.
• * 1.80

  Joh. 10.27.
• * 1.81

  Qui eum non sequitur, quo∣modo s•• ovem ejus dicere audebit? Aug. de Vnit. Eccl. cap. 10.
• * 1.82

  Col. 2.19.
• * 1.83

  Mendacium est, Christianum se dicere, & opera Christi non facere. Ambr.
• * 1.84

  Qui Christiani nominis opus non agit, Christianus non esse videtur. Salv. de Gub. D. 4.
• * 1.85

  —Cùm pro ipsis operibus etiam veri∣tati apertissimae, quâ redarguitur, resistere coeperit, tunc praeciditur. Aug. de Vnit. Eccl. cap. 20.
• * 1.86

  Vid. suprá.
• * 1.87

  Nam quum Dominus unus atque id••m sit, qui habitat in nobis, conjungit ubique & copulat suos vinculo Vnitatis. Firmil. apud Cypr. Ep. 75.
• * 1.88

  Luc. 2.14.
• * 1.89

  Act. 10.36. Eph. 2.17.
• † 1.90

  Col. 1.20. Eph. 2.14. Marc. 9.50. Joh. 14.27.
• * 1.91

  2 Tim. 2.22. Rom. 14.19. Eph. 4.3.
• * 1.92

  Isai. 11.6. Isai. 65.25.2.4.66.12. Isai. 2.4. They shall learn war no more.
• * 1.93

  Gal. 3.27, 28. 1 Cor. 12.13.
• * 1.94

  1 Cor. 10.7.
• * 1.95

  Quo & ipso Sacramento populus noster adunatus ostenditur: ut quemadmodum grana multa in unum collecta, & com∣molita, & commixta, panem unum faci∣unt; sic in Christo, qui est panis coelestis, unum sciamus esse corpus, cui conjunctus sit noster numerus & adunatus. Cyp. Ep. 63.
• * 1.96

  Nobis & Ecclesiae una, & mens juncta, & individua concordia. Cypr. Ep. 57.
• * 1.97

  Catholicae Ecclesiae pacem concordiae uni∣tate teneamus. Ep. 45.
• * 1.98

  Manente concordiae vinculo, & perseve∣rante Catholicae Ecclesiae individuo Sacra∣mento, &c. Ep. 52. (ad Anton. p. 96.)
• * 1.99

  Qui ergo nec unitatem Spiritûs, nec conjunctionem Pacis observat, & se ab Ec∣clesiae vinculo, atque à Sacerdotum collegio separat, Episcopi nec potestatem potest ha∣bere, nec honorem, &c. Ibid. p. 97.
• * 1.100

  Phil. 1.17. 1 Tim. 1.18.6.12. 2 Tim. 4.7. Jud. 3.
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. 5.23.
• * 1.102

  Cypr. Ep. 67.
• * 1.103

  Laborantes hîc nos & contra invidiae impetum totis fidei viribus resistentes, multùm Sermo vester adjuvit, &c. Cypr. Ep. 23.
• * 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syn. Chalced. ad Im∣per. Conc. Chal. pars 3. p. 468.
• * 1.105

  Vid. Ep. 42. (ad Cornel.) p. 77.
• * 1.106

  Hoc enim vel maximè, frater, labo∣ramus, & laborare debemus, ut Vni∣tatem à Domino, & per Apostolos nobis successoribus traditam, quantum possumus, obtinere curemus; & quod in nobis est, &c. Cypr. Ep. 42. p. 78.
• * 1.107

  Ep. 398.
• * 1.108

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bas. Ep. 75.
• * 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Chrys. ad Innoc. P. (Ep. 122.)
• * 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. 5.24.
• * 1.111

  Cod. Afr. Can. 101.
• * 1.112

  Cod. Afr. Can. 123.
• * 1.113

  Damaso Siricius bodie, qui noster est socius, cum quo nobis totus orbis commer∣cio formatarum in una communionis socie∣tate concordant. Opt. lib. 2. p. 40.
• * 1.114

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Alex. Alexandriae. Socr. 1.6. Theod.
• * 1.115

  Et dilectio communis & ratio exposcit, fratres charissimi, nihil conscientiae vestrae subtrahere ae his quae apud nos geruntur, ut sit nobis circa utilitatem Ecclesiasticae administrationis commune consilium. Cyp. Ep. 29. (ad Cler. Rom.)
• * 1.116

  The practice of this we see frequent∣ly in Saint Cyprian's Epistles; particu∣larly in Epist. 4, 15, 23, 29, 30, 42, 48. (P. Corn.)
• * 1.117

  Euseb. 7.30. Quae literae per totum mun∣dum missae sunt, & in notitiam Ecclesiis omnibus & universis fratribus perlata sunt. Cypr. Ep. 52. (ad Anton. p. 92.)

  Scripsimus ad Cornelium collegam nostrum, &c. Ibid.
• * 1.118

  Habeat pote∣statem is qui abjectus est, ut Episcopos finitimos interpellet, & causa ejus audiatur ac diligenter tractetur, &c. Con. Sard. Can. 17. Vid. Cod. Afr. Can. 125.
• * 1.119

  Omnes nos decet pro corpore totius Eccle∣siae, cujus per varias quasque Provincias membra digesta sunt excubare. Cypr. Ep. 30. (Cler. Rom. ad Cypr. P.

  Quod servis Dei, & maximè Sacerdotibus. Cypr. Ep. 42. (ad Cornel.)

  Idcirco copiosum corpus est Sacerdotum, &c. Cypr. Ep. 67. (p. 161.)
• * 1.120

  Quando Ecclesia, quae Catholica una est, scissa non sit, neque divisa, sed sit utique connexa, & cohaerentium sibi invicem Sa∣cerdotum glutino copulata. Cypr. Ep. 69.
• * 1.121

  Hoc verecundiae & disciplinae & vitae ipsi omnium convenit—ut Episcopi plures in unum convenientes — disponere omnia consilii communis religione possimus. Cypr. Ep. 14. (Clero suo.)
• * 1.122

  Vt cum pace à Domino nobis data plu∣res Praepositi convenire in unum coeperi∣mus, communicato etiam vobiscum consilio disponere singula & reformare possimus. Cypr. Ep. 15. (Clero Rom.)
• * 1.123

  Quod ut simul cum caeteris Collegis no∣stris stabiliter ac firmiter administremus, atque ut catholicae Ecclesiae pacem concor∣diae unanimitate teneamus, perficiet divi∣na dignatio. Cypr. Ep. 52. (ad Cornel.)
• * 1.124

  Copiosus Episcoporum numerus—in unum convenimus. Cypr. Ep. 45. (ad Anton.)
• * 1.125

  Satìs erat, ut tu te Episcopum factum Literis nunciares. Cyprian. ad Cornel. (Epist. 42.)
• * 1.126

  Significa planè nobis quis in locum Marciani Arelate fuerit substitutus, ut sciamus ad quem fratres nostros dirigere, & cui scribere debeamus. Cypr. Ep. 67. ad Steph. P.
• * 1.127

  Cypr. Ep. 41, 42, 52. (pag. 93.) Theod. 5.9. Euseb. de P. Samos.
• * 1.128

  Idem enim omnes credimur operati, in quo deprehendimur eadem omnes censurae, & disciplinae consensione sociati. Cler. Rom. ad Cypr. Epist. 31.
• * 1.129

  Vid. Conc. Sard. P. Leonis II. Ep. 2. (ad Hisp. Episc.) N. B. p. 385. (Tom. 5.) P. Bened. II. Ep. 16.
• * 1.130

  1 Cor. 12.28. Eph. 4.11. Rom. 12.7. Act. 20.28.
• * 1.131

  Nec remanere in Ecclesia possunt qui Deificam & Ecclesiasticam Disciplinam nec actûs sui conversatione, nec morum pace tenuerunt. P. Cornel. apud Cyprian. Ep. 48. Vid. Ep. 73. (ad Jub.)
• * 1.132

  Ep. Firmil. (pag. 198.) Aug. Ep. 118. & 86. suprá.
• * 1.133

  Gravat enim me, atque contristat, &c. Ep. 44. (ad Confess. Rom.)
• * 1.134

  Contra Sacramentum semel traditum Divinae dispositionis & Catholicae unitatis adulterum & contrarium caput extra Ec∣clesiam facit. Cyprian. Epist. 42. (ad Cornel.)
• * 1.135

  —Relictis Domini Sacerdotibus contra Evangelicam disciplinam nova Traditio sacrilegae Institutionis exsurgat.— Cypr. Ep. 40. (Plebi suae.)
• * 1.136

  Deus unus est, & Christus unus, & Ec∣clesia una, & Cathedra una super Petrum Domini voce sundata; aliud Altare con∣stitui, aut Sacerdotium novum fieri prae∣ter unum Altare, & unum Sacerdotium non potest. Ibid.
• * 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Can. 20.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Const. M. in Epist. ad Eccles. Euseb. vita Constantini, 3.18.
• * 1.138

  Nolo humanis documentis, sed Divini•• Oraculis Sanctam Ecclesiam demonstrari. Aug. de Vnit. c. 3.
• * 1.139

  Eph. 4. 1 Cor. 12. Rom. 12. Gal. 3.28.
• * 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 11.26.
• * 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 14.23.
• * 1.142

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. haer. 42.
• * 1.143

  Corpus sumus de Conscientia religionis & disciplinae Vnitate, & spei Foedere. Apol. 39.
• * 1.144

  Itaque tot ac tantae Ecclesiae una est illa ab Apostolis prima, ex qua omnes; sic om∣nes primae, & omnes Apostolicae; dum u∣nam omnes probant Vnitatem; Commu∣nicatio pa••is, & appellatio fraternitatis & contesseratio hospitalitatis; quae jura non alia ratio regit, quàm ejusdem Sa∣cramenti una traditio. Tertul. Praescript. cap. 20.
• * 1.145

  Vna nobis & illis Fides, unus Deus, idem Christus, eadem Spes, eadem lava∣cri Sacramenta; semel dixerim, una Ec∣clesia sumus. Tert. de Virg. vel. 2.
• * 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Const. M. in Ep. ad Eccles. Euseb. vit. Const. 3.18.
• * 1.147

  Caput nostrum, quod Christus est, ad hoc sua esse membra nos voluit, ut per compagem Charitatis & Fidei unum nos in se corpus essiceret. Greg. M. Ep. 7.111.
• * 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. 6. init. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Str. 7. (p. 516.)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (principium,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Strom. 7. (p. 549.)
• * 1.149

  Catholicam facit simplex & verus intellectus, intelligere singulare, ac verissimum Sacramentum, & Vnitas animo∣rum. Opt. I. (p. 14.)

  Ecclesia non parietibus consistit, sed in dogmatum veritate, &c. Hier. Ps. 133.
• * 1.150

  Rom. 13.1. — Tit. 3.1. 1 Pet. 2.13, 17. 1 Tim. 1.2.
• * 1.151

  Act. 2.41, 47.4.4.6.1.8.1.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 6.7.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. Const. in Synod. Ep. Theod. 5.9.
• * 1.152

  Act. 9.31.15.41.11.19.8.1. 1 Cor. 16.1, 19. Rom. 16.4. Vales. in Euseb. 2.16. Gal. 1.18, 19.2.1, 9, 11.
• * 1.153

  Apoc. 2. & 3. 1 Cor. 14.40. 1 Thess. 5.14. 1 Cor. 5.12.6.1.
• * 1.154

  Iren. 3. c. 2.
• * 1.155

  Persecutione sopitâ, cùm data esset fa∣cultas in unum conveniendi, copiosus Epis∣coporum numerus, quos integros & incolu∣mes fide sua ac Domini tutela protexit, in unum convenimus, & scripturis diu ex utraque parte prolatis, temperamen∣tum salubri moderatione libravimus, &c. Cypr. Ep. 52. (ad Antonian.)
• * 1.156

  Quod quidem & Agrippinus bonae me∣moriae vir cum caeteris Co-episcopis suis qui illo tempore in Provincia Africa & Nu∣midia Ecclesiam Domini gubernabant, statuit & librato consilii communis exa∣mine firmavit. Cypr. Epist. 71. (ad Quint.)
• * 1.157

  Qua ex causa necessario apud nos fit, ut per singulos annos Seniores & Praepositi in unum conveniamus, ad disponenda ea quae curae nostrae commissa sunt; ut si qua gra∣viora sunt communi consilio dirigantur— Cypr. Ep. 75.
• * 1.158

  Superest ut de hac ipsa re singuli quid sentiamus, proferamus, neminem ju∣dicantes aut à jure communionis aliquem si diversum senserit amoventes,— &c. Vid. Conc. Carthag. apud Cypr. p. 399. Vid. Syn. Ant. Can. 9.
• * 1.159

  Vide Epist. 28.39.14.18.
• * 1.160

  Sub Populi assistentis conscientia. Cypr. Epist. 78.
• * 1.161

  —Actum su∣um disponit, & dirigit u∣nusquisque Episcopus, rationem propositi sui Domino redditurus. Cypr. Epist. 52. Every Bishop ordereth and di∣recteth his own acts, being to render an account of his purpose to the Lord.

  Cùm statutum sit omnibus nobis ac aequum sit pariter ac justum, ut uniuscujusque causa illic audiatur, ubi est crimen admissum; & singulis Pastoribus portio Gregis sit adscripta, quam regat unusquisque Praepositus rationem actûs sui Do∣mino redditurus. Cypr. Ep. 55. ad—

  Since it is ordained by us all, and it is likewise just and equal that every man's cause should be there judged where the crime is committed, and to each Pastour a portion of the Flock is assigned, which he is to rule and govern, being to give an account of his act to the Lord.

  Qua in re nec nos vim cuiquam facimus, nec legem damus, cùm habeat in Ecclesiae administratione voluntatis suae li∣berum arbitrium unusquisque Praepositus, rationem actûs sui Domino redditurus. Cypr. Ep. 72. ad Steph. P. Vide Ep. 73. p. 186. Ep. 76. p. 212.

  In which matter neither do we offer violence to any man, or prescribe any Law, since every Bishop hath in the government of his Church the free power of his will, being to render an account of his own act, unto the Lord.
• * 1.162

  Joh. 18.36. Rom. 14.17.
• * 1.163

  Gal. 4.3, 9. Col. 2.20.
• * 1.164

  1 Pet. 2.1.
• * 1.165

  2 Cor. 1.12. 2 Cor. 4.2.2.17 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 1 Thess. 2.3, 5.
• * 1.166

  1 Cor. 1.27. Jam. 2.5.
• * 1.167

  2 Cor. 10.4.
• * 1.168

  Matt. 15.9. Colos. 2.8, 20, 21. Gal. 4.10.
• * 1.169

  2 Cor. 1.24.
• * 1.170

  2 Cor. 4.5.
• * 1.171

  1 Pet. 5.3. Matt. 20.25, 26. 2 Cor. 6.4. 1 Tim. 3.3. Tit. 2.2. 2 Tim. 2.24, 25. Chrys. Isid. 2 Tim. 4.2. Episcopus praest volentibus non nolentibus. Hier. Ep. 3. (ad Nepot.)
• * 1.172

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eph. 6.13.6.17. 2 Tim. 2.4.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉— Chrys. de ••acerd. 2.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid.
• * 1.173

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Pol. IV. 15.
• * 1.174

  Is modus qui frequentatur execrabilis planè, & qui non dico Ec∣clesiam, sed nec forum deceret, &c. Bern. de Consid. I. 10. Attendens itaque S. Synodus, quòd spiritualia sine carnalibus sustineri nequeant. Syn. Bass. Sess. 42. p. 108.
• * 1.175

  Omnis pul∣chritudo filiae Regis intrin∣secús. Aug. Ep. 68.
• * 1.176

  One Crown doth serve an Emperour, but he must have a triple: to kiss the hands of a King is a sufficient respect, but you cannot salute him without kissing his blessed feet.
• * 1.177

  That which Seneca did take for a piece of enormous Pride in Caligul••. De Benef. 2.12.
• * 1.178

  Cardin. vid. Uss. p. 103.
• * 1.179

  Switzers.
• * 1.180

  Sub mortali. He imposes rigorous Oaths of Feal∣ty and Obedience.
• * 1.181

  Exaltatio, & inflatio, & arrogans ac superba jactatio, non de Christi magisterio, qui humilitatem docet, sed de Antichristi spiritu nascitur. Cypr. Ep. 55. (ad P. Cornel.)
• * 1.182

  Tit. 2.12.
• * 1.183

  Epil. p. 38. Lat. p. 114.
• * 1.184

  Epil. Lat. 144.
• * 1.185

  Iren. Tert. Cypr. Conc. Nic.
• * 1.186

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.187

  Ep. p. 40. Lat. p. 144,— 151.
• * 1.188

  Epil. p. 37, 49. Lat. p. 153. p. 118. Leges ferre. Lat. p. 171.
• * 1.189

  Lat. p. 54.
• * 1.190

  Ep. p. 42, 49. Lat. p. 151, 219. 1 Cor. 11.16.
• * 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. Nic. Can. 20.

  Vide de Paschate.
• * 1.192

  Vide Aug. E∣pist. 86. (ad Casul.) Ep. 118. ad Jan. Cypr. Ep. 75. p. 198. Iren. apud Euseb. 5.24. Socr. 5.22.7.19. — Caetera jam disciplinae & conversationis admittunt novitatem correctionis, hâc lege manente, &c. Tert. de Virg. vel. Thorn. Lat. p. 219. P. Greg. I. in una fide nihil officit sanctae Ecclesiae consuetudo diversa. P. Greg. I. Epist. 1.41. P. Leo IX. Epist. 1. cap. 29. Nil obsunt saluti credentium diversae pro loco & tempore consuetudines, quando una fides per dilectionem operans bona quae potest uni Deo commendat omnes. P. Nic. I. Ep. 6. De consuetudinibus quidem, quem nobis opponere visi estis, scribentes per diversas Ecclesias diversas esse consuetudines, si illis canonica non resistit auctoritas, pro qua eis obviare debeamus, nil judicamus vel eis resistimus, &c.
• * 1.193

  Cypr. Ep. 73.
• * 1.194

  Ep. p. 39. Lat. p. 159.
• * 1.195

  Eus Hist. 1.4. Baron. App. 2.
• * 1.196

  Ep. p. 51—55. Lat. p. 157.
• * 1.197

  Iren. 3.3. Tert. Praescr. 31, 32.
• * 1.198

  Ep. p. 59— p. 125. Lat. p. 185. p. 195.
• * 1.199

  Excommunication of other Churches is onely a Declaration against their Deviation from Christian Truth, or Piety, or Charity.

  Communio suspensae restituitur demonstranti causas, quibus id acciderat, jam esse detersas, & pr••••••tenti conditiones pa∣cis impleta••. P. Inn. I. Ep. 16. (de Attico Constant. Ep.)
• * 1.200

  Ep. p. 69. Lat. p. 222.

  Literae formatae. Optat. 2. Con. Milev. Can. 20. communicatoriae. Aug. Ep. 162, 163. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. 7.30. Cypr. Ep. 55, 67. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apost. Can. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. Chald. Can. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Soz. 7.11. Conc. VI. Act. 11. (p. 158, 198, 223.) Greg. M. (Ep.—) P. Zach. Baron. A. 743. §. 29.

  Significa planè nobis quis in locum Marciani Arelate fuerit substitutus, ut sciamus ad quem fratres nostros dirige∣re, & cui scribere debeamus.—Cypr. Ep. 42.67. ad P. Steph. (p. 161.) Ep. 55. (N. B. p. 113.)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Alex∣andri Epist. Socr. I. 6.

  The Catholick Church being one body, there being moreover a Command in the Holy Scripture, to preserve the bond of Peace and Concord; hence it follows, that what things (happen to, or) are done by any of us, we ought to Write, and signifie to each other.
• * 1.201

  Ep. pag. 64. Lat. pag. 221.
• * 1.202

  Ep. pag. 119. Lat. pag. 209.
• * 1.203

  2 Cor. 8.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vers. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 9.7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 15.26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 11.29.24.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.204

  Ep. pag. 51. Lat. pag. 400.
• * 1.205

  Aug.
• * 1.206

  Primis trecentis annis nulla fuit con∣gregatio generalis; postea verò vix cente∣simo anno. De Rom. P. 1.8.
• * 1.207

  Bell. de Conc. 1.13.
• * 1.208

  The validity of Synodical Decrees (as Spiritual) doth proceed from the Obligation to each singular Bishop; as if Princes in confederacy do make any Sanction, the Subjects of each are bound to observe them, not from any ••••lation to the body confederating, but because of their Obligation to their own Prince consenting.
• * 1.209

  Hist. Trid. p. 67. A free Coun. P. Leo I. Ep.
• * 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; &c. Athan. de Syn. p. 873.
• * 1.211

  Subrependi e∣nim occasio∣nes non praetermittit ambitio, & quoties ob incurrentes causas generalis congregatio facta fuerit Sacerdotum, dissicile est ut cupiditas improborum non aliquid supra mensuram suam non moliatur appetere. Leo M. Ep. 62. (ad Maximum Ant. Ep. —)
• * 1.212

  Pro Apostolicae Sedis exal••atione. Lat. Syn. Sess. 10. p. 129.
• * 1.213

  Jud. 19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.214

  We allow the Apost. Can. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

  If any person, despising his own Bishop, shall set up a separate meeting, and build another Altar, having nothing to condemn in his Bishop, either for his piety or uprightness, let him be deposed as one that ambitiously affects to be a Governour, &c.
• * 1.215

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syn. Rom. apud Theod. 2.22.
• * 1.216

  Excidisti e∣nim teipsum; noli te falle∣re; siquidem ille est verè Schis••a••iem, qui se à communione Ecclesiasticae Vnitatis Apostatam fecerit. Firmil. apud Cypr. Ep. 75.
• * 1.217

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (com∣pressing) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theod. 5.9.
• * 1.218

  Aug. contra Jul. Ep. 2. Te certè occi∣dentalis terra generavit, occidentalis re∣generavit Ecclesia: quid ei quaeris infer∣re quod in ea non invenisti, quando in e∣jus membra venisti? imo quid, &c.
• * 1.219

  Syn. Sard. Can. 13. Gr.
• * 1.220

  Tornd. Lat. p. 220.
• * 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tit. 3.••••.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apost. Can. 12.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Con. Nic. Can. 5.

  If any Clerk, or Laick, who hath been excommunicated, and not yet re-admitted (by his own Church) shall depart thence, and be received in another City without Letters commendatory, both he who doth receive him, and he that is received, let them be excommunicated.

  Let the sentence be ratified which is according to that Canon which commands others not to admit those whom others have ejected.
• * 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Syn. Afr. Epist. ad P. Celest. I.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Conc. Aut. Can. 6. Idem in Concil. Sard. Can. 13.14. (Graec.)
• * 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. Haer. 42.
• * 1.224

  Ep. 55. p. 113.
• * 1.225

  Ep. 55. init. (abs te rejectum. Vid.) Vid. Rig. p. 79.
• * 1.226

  —quosdam à diversis Con∣ciliis ritè damnatos, in communionem, propriâ auctoritate, suscepit, Sanctis Regulis praecipientibus excommunicatos ab aliis, in com∣munionem alios non debere suscipere. Epist. Syn. Chalced. ad Imper. Act. 4. pag. 286.

  —〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Evagr. 2.4.
• * 1.227

  Augustinus E∣piscopus, le∣gatus Provin∣ciae Numiaiae dixit; Hoc statuere dig∣namini, ut si qui fortè merito facinorum suorum ab Ecclesia pulsi sunt, & sive ab aliquo Episcopo vel Presbytero fuerint in communionem suscepti, etiam ipse pari cum eis crimine teneatur obnoxius.— Cod. Afr. Can. 9.
• * 1.228

  Sanctorum quippe Cano∣num sanxit auctoritas, & ea passim Ecclesiae consuetudo servat, ut à quolibet justè excommunicatum Episcopo, alius ab∣solvere non praesumat. P. Urb. II. Epist. 20. (apud Bin.)

  A suis Episcopis excommunicatos, ab aliis Episcopis, Abbatibus & Clericis in communionem recipi proculdubio prohibe∣mus. Conc. Lat. I. (sub P. Calixto II.) cap. 9.

  — Qui verò excommunicato antequam ab eo qui eum excommunicaverit absolvatur, scienter communicare praesumpserit, pari sententiae teneatur obnoxius. Conc. Lat. (sub Innoc. II.) Can. 3.
• * 1.229

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. — 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (proscribed by it) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.— Epist. 58. pag. 203. Edit. Petav.
• * 1.230

  P. Leo Ep. 84. cap. 9.
• * 1.231

  Cuicunque haeresi communicans merito judicatur à nostra societate removendus. Gelas. Ep. 1. ad Euphem.

  An communicare, non est consentire cum talibus? P. Sym. I. Ep. 7.