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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	author_n	bishop_n	write_v	1,649	5	5.6678	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70260	Several tracts, by the ever memorable Mr. John Hales of Eaton Coll. &c. Viz. I. Of the sacrament of the Lord's Supper. II. Paraphrase on St. Matthew's Gospel. III. Of the power of the keys. IV. Of schism and schismaticks, (never before printed by the original copy.) V. Miscellanies	Hales, John, 1584-1656.; Hales, John, 1584-1656. Tract concerning sin against the Holy Ghost.; Hales, John, 1584-1656. Tract concerning schisme.	1677 (1677)	Wing H276A; Wing H280; ESTC R14263	61,040	260

Bishops in one Sea For the general practice of the Church from the beginning at least since the original of Episcopacy as now it is was never to admit at once more than one Bishop in one Sea And so far in this point have they been careful to preserve unity that they would not suffer a Bishop in his Sea to have two Cathedral Churches which thing lately brought us a Book out of France De Monogamia Episcoporum written by occasion of the Bishop of Langres who I know not upon what fancy could not be content with one Cathedral Church in his Diocess but would needs have two which to the Author of that work seems to be a kind of spiritual Polygamy It fell out amongst the Ancients very often sometimes upon occasion of difference in Opinion sometimes because of difference amongst those who were interessed in the choice of Bishops that two Bishops and sometimes more were set up and all Parties striving to maintain their own Bishop made themselves several Churches several Congregations each refusing to participate with others and many times proceeding to mutual Excommunication This is that which Cyprian calls Erigere Altare contra Altare to this doth he impute the Original of all Church disorders and if you read him you would think he thought no other Church-Tumult to be a Schism but this This perchance might plead some excuse For though in regard of Religion it self it matters not whether there be one or more Bishops in the same Diocess and sometimes two are known to have sat at once for Epiphanius reckoning up the Bishops of Rome makes Peter and Paul the first and St. Austin acknowledgeth that for a time he sat fellow Bishop with his Predecessor though he excuseth it that he did so by being ignorant that the contrary had been decreed by the Council of Nice yet it being a thing very convenient for the Peace of the Church to have it so neither doth it any way savour of vice or misdemeanor their Punishment sleeps not who unnecessarily and wantonly go about to infringe it But that other Head of Episcopal Ambition concerning Supremacy of Bishops in divers Sees one claiming Superiority over another as it hath been from time to time a great Trespasser against the Churches Peace so it is now the finall Ruine of it The East and the West through the fury of the two prime Bishops being irremediably separated without all hope of Reconcilement And besides all this mischief it is founded in a vice contrary to all Christian humility without which no man shall see his Saviour For they do but abuse themselves and others that would perswade us that Bishops by Christ's Institution have any Superiority over other men further than of Reverence or that any Bishop is Superiour to another further than positive order agreed upon amongst Christians hath prescribed For we have believed him that hath told us That in Jesus Christ there is neither high nor low and that in giving honour every man should be ready to prefer another before himself which sayings cut off all claim most certainly to Superiority by title of Christianity except men can think that these things were spoken only to poor and private Men. Nature and Religion agree in this that neither of them hath a hand in this Heraldry of secundum sub supra all this comes from Composition and Agreement of men among themselves Wherefore this abuse of Christianity to make it Lacquey to Ambition is a vice for which I have no extraordinary name of Ignominy and an ordinary I will not give it lest you should take so transcendent a vice to be but trivial Now concerning Schism arising upon these Heads you cannot be for behaviour much to seek for you may safely communicate with all Parties as Occasion shall call you and the Schismaticks here are all those who are heads of the Faction together with all those who foment it for private and indifferent Persons they may be Spectators of these contentions as securely in regard of any peril of Conscience for of danger in Purse or Person I keep no account as at a Cock fight Where Serpents fight who cares who hath the better the best Wish is that both may perish in the fight Now for Conventicles of the nature of which you desire to be informed thus much in general It evidently appears that all Meetings upon unnecessary Occasions of Separation are to be so stiled so that in this sense a Conventicle is nothing else but a Congregation of Schismaticks Yet Time hath taken leave sometimes to fix this Name upon good and honest Meetings and that perchance not altogether without good reason For with publick Religious Meetings thus it fares First it hath been at all times confessed necessary that God requires not only inward and private Devotion when Men either in their hearts and Closets or within their private walls pray praise confess and acknowledge but he further requires all those things to be done in Publick by troops and shoals of Men and from hence have proceeded publick Temples Altars Forms of Service appointed Times and the like which are required for open Assemblies yet whilst men were truly pious all Meetings of men for mutual help of Piety and Devotion wheresoever and by whomsoever celebrated were permitted without exception But when it was espied that ill affected persons abus'd private Meetings whether Religious or Civil to evil ends Religiousness to gross impiety as appears in the Ethnick Fleusinia and Bacchanalia and Christian Meetings under the Pagan Princes when for fear they durst not come together in open view were charged with foul imputations as by the report of Christians themselves plainly appears and Civil Meetings many times under pretence of friendly and neighbourly Visits sheltered treasonable Attempts against Princes and Common-weals Hence both Church and State joyned and jointly gave order for Forms Times Places of Publick Concourse whether for Religious or Civil Ends and all other Meetings whatsoever besides those of which both Time and Place were limited they censured for Routs and Riots and unlawful Assemblies in the State and in the Church for Conventicles So that it is not lawful no not for Prayer for Hearing for Conference for any other Religious Office whatsoever for people to assemble otherwise than by Publick Order is allowed Neither may we complain of this in Times of Incorruption for why should men desire to do that suspiciously in private which warrantably may be performed in publick But in Times of manifest Corruptions and Persecutions wherein Religious Assembling is dangerous private Meetings howsoever besides publick Order are not only lawful but they are of Necessity and Duty else how shall we excuse the Meetings of Christians for publick Service in time of danger and persecutions and of our selves in Queen Maries days and how will those of the Roman Church amongst us put off the imputation of Conventicling who are known amongst us privately to assemble for Religious