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book_n	place_n	time_n	write_v	2,965	5	5.2112	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44476	A tract concerning schism and schismatiqves wherein is briefly discovered the originall causes of all schisme / written by a learned and judicious divine ; together with certain animadversions upon some passages thereof.	Hales, John, 1584-1656.; Page, William, 1590-1663.	1642 (1642)	Wing H278; ESTC R2860	21,883	35

Church since the beginning at least since the originall 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 carefull to preserve unity that they would not have a Bishop in his Sea to have two Cathedrall Churches which thing lately brought us a book out of France De monogamia Episcoporum written by occasion of the Bishop of La●gres who I know not upon what fancy could not be content with one Cathedrall Church in his Diocesse but would needs have two which to the Author of that Work seeme to be a kind of Spirituall Polygamy it fell out amongst the Ancients very often sometimes upon occasion of difference in opinions sometimes because of those who were interessed in the choice of Bishops that two and sometimes more were set up and all parties striving to maintaine their owne Bishop made themselves severall Churches severall Congregations each refusing to participate with others many times proceeding to mutuall excommunications that is that which Cyprian cals Erigere Altare contra Altare to this doth he impute the originall of all Church disorders and if you read him you world thinke he thought no other Church tumult to be Schisme but this This perchance may plead some excuse for though in regard of Religion it selfe it matters not whether there be one or more Bishops in one Diocesse and sometimes two are knowne to have set at once for Epiphanius reckoning up the Bishops of Rome makes Peter and Paul the first and Saint Augustin acknowledgeth for a time he sate fellow Bishop with his predecessor though he excused it that he did so by being ignorant that the contrary had been decreed by the Councell of Nice yet it being a thing very convenient for the peace of the Church to have it so neither doth it any whit savour of vice or misdemeanor their punishments sleeps not who unnecessarily and wantonly goe about to infring it ANIMADVERSION Seventhly you come to Episcopall Ambition then which you say none hath caused more frequent more continuous more sanguineous Schismes It is very true indeed we shall read of many uproares and much bloudshed about the election of some Bishops for which you cannot so much accuse the Bishops as the factious furious and unruly multitude who eagerly pursue their severall humors and are violently carryed into extreames And therefore for the cure of this mischiefe the order and power of Bishops was not taken away but the choice of them you know was taken from the giddy multitude and translated unto the nomination and election of temporall Princes As for your story out of Socrates you should have done well to have put downe the place that your reader might have seene you have urged it to your owne advantage I shall set it downe plainly as I finde it in his proeme to his fift booke where Socrates intending to write an ecclesiasticall history and yet withall is willing to mingle amongst it temporall affaires makes three apologies for it First saith he that these warlike affaires might not be forgotten but come unto posterity for it seemes there were few or no historians in his time The second excuse is which you alledge for variety sake least the reader should be cloyed with perusing only Church affaires which is no more then if a man writing a story of a common-wealth should for variety and delight intermixe here and there businesses of the Church Not that the common-wealth was then more quiet then the Church but there were full as many troubles and tumults in that as in this Nay which may serve somewhat to excuse the unquietnesse of the Clergy it was caused through the disturbance of the common-wealth For that is Socrates his thirde and chiefest reason because by setting downe the affaires of the temporall estate we may knowe from whence these tumults amongst Bishops arose For when saith he the common-wealth was thus tossed up and downe with troubles and seditions with factions and divisions the estate of the Church and chiefest Church-men {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as it were by a certaine kinde of Sympathy could not chuse but be infected with the same disease Besides suppose some Bishops then were factious and ambitious you should consider that this concerneth the persons of Bishops not their calling though I thinke you might have spared both Now what a vulgar and illogicall way is this through the sides of any mans person to wound his very calling And had our great writer of Bishops lives been as carefull to lay together all that makes for them as he hath been industrious to rake together all that makes against them he might have made his volumes swell twise as bigg TRACT But that other head of Episcopall Ambition concerning Supremacy of Bishops in divers Seas one clayming Supremacy over another as it hath been from time to time a great trespasse against the Churches Peace so it is now the finall ruine of it The East West through the fury of the two prime Bishops being irremediably separated without all hope of Reconcilement And besides all this mischiefe it is founded on a vice contrary to all Christian humility without which no man shall see his SAVIOUR for they do but abuse themselues and others that would perswade us that Bishops by CHRISTS Institution haue any superiority over other men further then of Reverence or that any Bishop is Superior to another further than Positive order agreed upon amongst Christians hath prescribed for we have beleived him that hath told us that in IESVS CHRIST there is neither high nor low and that in giving honour every man should be ready to preferre another before himselfe which saying cuts of all clayme certainly of superiority by title of Christianity except men thinke that these things were spoken only to poore and private men Nature and Religion agree in this that neither of them hath an hand in this heraldry of Secundum sub supra all this comes from Composition and agreement of men amongst 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 least you should take so transcendent a vice to be but triviall Now concerning Schisme 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 Schismatiques 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 perill of Conscience for of danger in purse or person I keepe 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 And for conventicles of the nature of