Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	catholic_n	schism_n	separation_n	2,682	5	9.8572	5	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

private Persons Churches may err in Fundamentals if they list for they may be heretical for Churches may be wicked they may be Idolaters and why then not heretical Is Heresy a more dangerous thing than Idolatry For whereas it is pleaded that Churches cannot fall into Heresie because of that promise of our Saviour That the Gates of Hell shall not prevail against the Church is but out of mistake of the meaning of that place and indeed I have often mused how so plain a place could so long and so generally be misconstrued To secure you therefore that you be not abused with these words hereafter for they are often quoted to prove the Churches Infallibility I shall indeavour to give you the natural meaning of them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gates of Hell is an Hebraisme for in the Hebrew Expression the Gates of a thing signifies the thing it self as the gates of Sion Sion it self and by the same proportion the gates of Hell signifies Hell it self Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we English Hell as in no place of Scripture it signifies Heresie so very frequently in Scripture it signifies Death or rather the state of the dead and indifferently applied to good and bad Let us then take the Word in that meaning for what greater means can we have to warrant the signification of a Scripture word than the general meaning of it in Scripture So that when our Saviour spake these words he made no promise to the Church of persevering in the Truth but to those that did persevere in the Truth he made a promise of victory against death and hell And what he there says sounds to no other purpose but this that those who shall continue his although they dy yet death shall not have the Dominion over them but the time shall come that the bands of Death shall be broken and as Christ is risen so shall they that are his rise again to Immortality For any help therefore that this Text affords Churches may err in Fundamentals But to speak the Truth I much wonder not only how any Churches but how any private man that is careful to know and follow the Truth can err in Fundamentals For since it is most certain that the Scripture contains at least the Fundamental Parts of Christian Faith how is it possible that any Man that is careful to study and believe the Scripture should be ignorant of any necessary part of his Faith Now whether the Church of Rome err in Fundamentals yea or no To answer this I must crave leave to use this Distinction To err in Fundamentals is either to be ignorant of or deny something to be fundamental that is or to entertain something for Fundamental which is not In the first sense the Church of Rome entertaining the Scriptures as she doth cannot possibly be ignorant of any principal part of Christian Faith all her error is in entertaining in her self and obtruding upon others a multitude of things for Fundamentals which no way concern our Faith at all Now how dangerous it is thus to do except I know whether she did this willingly or wittingly yea or no is not easy to define If willingly she doth it it is certainly high and damnable presumption if ignorantly I know not what mercies God hath in store for them that sin not out of malitious wickedness Now concerning the merriment newly started I mean the requiring of a Catalogue of Fundamentals I need to answer no more but what Abraham tells the rich man in Hell Habent Mosen Prophetas They have Moses and the Prophets the Apostles and the Evangelists let them seek them there for if they find them not there in vain shall they seek them in all the World besides But yet to come a little nearer to the Particulars If the Church of Rome would needs know what is Fundamental in our conceit and what not the Answer as far as my self in Person am concerned in the Business shall be no other than this Let her observe what Points they are wherein we agree with her and let her think if she please that we account of them as Fundamentals especially if they be in the Scriptures and on the other hand let her mark in what Points we refuse Communion with her and let her assure her self we esteem those as no Fundamentals If she desire a List and Catalogue made of all those she is at leisure enough for ought I know to do it her self Last of all Concerning the imputation of Rebellion and Schism against Church-Authority with which your Catholick Disputant meant to affright you all that is but meerly Powder without Shot and can never hurt you For since it hath been sufficiently evidenced unto us that the Church of Rome hath adulterated the Truth of God by mixing with it sundry Inventions of her own it was the Conscience of our duty to God that made us to separate For where the Truth of God doth once suffer there Union is Conspiracy Authority is but Tyranny Churches are but Routs And suppose we that we mistook and made our Separation upon Error the Church of Rome being right in all her Waies though we think otherwise yet could not this much prejudice us For it is Schism upon wilfulness that brings danger with it Schism upon mistake and Schism upon just occasion hath in it self little hurt if any at all SIR I Return you more than I thought or you expected yet less than the Argument requir'd If you shall favour me so much as to carefully read what I have carefully written you shall find at least in those Points you occasioned me to touch upon sufficient ground to plant your self strongly against all Discourse of the Romish Corner-creepers which they use for the Seducing of unstable Souls Be it much or little that I have done I require no other reward than the continuance of your good Affection to Your SERVANT whom you know A PARAPHRASE ON S. Matthew's Gospel By the ever Memorable Mr. JOHN HALES of Eaton-Colledge c. Printed 1677. A PARAPHRASE on St. Matthews Gospel CHAP. XII Scholar SIR I Thank you for the pains you have taken in facilitating to my Understanding the scope and purpose of the XI of St. Matthew If I might not be too troublesome to you I would also desire you to take the like pains with me in the Twelfth Master I shall with all my heart provided that you will make your Objections as they rise within you for peradventure I may think you understand that which you do not and not understand that which you do and so lose my Labour Scholar I shall obey you readily and therefore to begin with the beginning of the Chapter I pray Sir how is it said 1. that At that time Jesus went through the Corn with his Disciples when in the very next Chapter before it is said That he sent all his Disciples away from him Master By these Words at that time

not any remarkable Schism upon just occasion of Fact All the rest of Schisms of that kind were but Wantonness this was truly serious In this the Schismatical party was the Synod it self and such as conspired with it For concerning the use of Images in Sacris First it is acknowledged by all That it is not a thing necessary Secondly It is by most suspected Thirdly It is by many held utterly unlawful Can then the enjoyning of the practice of such a thing be ought else but abuse Or can the refusal of Communion here be thought any other thing than duty Here or upon the like occasion to separate may peradventure bring personal trouble and danger against which it concerns every honest man to have Pectus bene praeparatum further harm it cannot do So that in these cases you cannot be to seek what to think or what you have to do Come we then to consider a little of the second sort of Schism arising upon occasion of variety of opinion It hath been the common disease of Christians from the beginning not to content themselves with that measure of Faith which God and Scriptures have expresly afforded us but out of a vain desire to know more than is revealed they have attempted to discuss things of which we can have no light neither from Reason nor Revelation neither have they rested here but upon pretence of Church-authority which is none or Tradition which for the most part is but figment they have peremptorily concluded and confidently imposed upon others a necessity of entertaining Conclusions of that nature and to strengthen themselves have broken out into Divisions and Factions opposing man to man Synod to Synod till the peace of the Church vanished without all possibility of recall Hence arose those ancient and many separations amongst Christians occasioned by Arrianism Eutychianism Nestorianism Photinianism Sabellianism and many more both ancient and in our time all which indeed are but names of Schism howsoever in the common Language of the Fathers they were called Heresies For Heresie is an act of the Will not of Reason and is indeed a Lye not a mistake Else how could that known speech of Austine go for true Errare possum Haereticus esse nolo Indeed Manichaeism Valentinianism Marcionism Mahometanism are truly and properly Heresies For we know that the Authors of them received them not but minted them themselves and so knew that which they taught to be a Lye But can any man avouch that Arrius and Nestorius and others that taught erroneously concerning the Trinity or the Person of our Saviour did maliciously invent what they taught and not rather fall upon it by error and mistake Till that be done and that upon good Evidence we will think no worse of all Parties than needs we must and take these Rents in the Church to be at the worst but Schisms upon matter of Opinion In which case what we are to do is not a point of any great depth of understanding to discover so be Distemper and Partiality do not intervene I do not yet see that Opinionum Varietas Opinantium Unitas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Men of different opinions in Christian Religion may not hold communion in Sacris and both go to one Church Why may I not go if occasion require to an Arrian Church so there be no Arrianism exprest in their Liturgy And were Liturgies and publick Forms of Service so framed as that they admitted not of particular and private fancies but contained only such things as in which all Christians do agree Schisms on Opinion were utterly vanished For consider of all the Liturgies that are or ever have been and remove from them whatsoever is scandalous to any Party and leave nothing but what all agree on and the event shall be that the publick Service and Honour of God shall no ways suffer Whereas to load our publick Forms with the private Fancies upon which we differ is the most sovereign way to perpetuate Schism unto the Worlds end Prayer Confession Thanksgiving Reading of Scriptures Exposition of Scripture Administration of Sacraments in the plainest and simplest manner were matter enough to furnish out a sufficient Liturgy though nothing either of private Opinion or of Church Pomp of Garments of prescribed Gestures of Imagery of Musick of matter concerning the Dead of many superfluities which creep into the Churches under the name of Order and Decency did interpose it self For to charge Churches and Liturgies with things unnecessary was the first beginning of all Superstition and when scruples of Conscience began to be made or pretended then Schisms began to break in If the spiritual Guides and Fathers of the Church would be a little sparing of incumbring Churches with superfluities and not over-rigid either in reviving obsolete Customs or imposing new there were far less danger of Schism or Superstition and all the inconvenience were likely to ensue would be but this they should in so doing yeeld a little to the imbecillities of Inferiors a thing which St. Paul would never have refused to do Mean while wheresoever false or suspected Opinions are made a peice of the Church Liturgy he that separates is not the Schismatick For it is alike unlawful to make profession of known or suspected falshoods as to put in practice unlawful or suspect actions The third thing I noted for matter of Schism was Ambition I mean Episcopal Ambition shewing it self especially in two heads one concerning Plurality of Bishops in the same See another the Superiority of Bishops in divers Sees Aristotle tells us that Necessity causeth but small faults but Avarice and Ambition were the Mothers of great Crimes Episcopal Ambition hath made this true For no Occasion hath produced more frequent more continuing more sanguinary Schisms than this hath done The Sees of Alexandria of Constantinople of Antioch and above all of Rome do abundantly shew thus much and our Ecclesiastical Stories witness no less of which the greatest part consists in the factionating and tumultuating of great and potent Bishops Socrates Apologizing for himself that professing to write an Ecclesiastical Story he did oft-times interlace the actions of secular Princes and other civil businesses tells us that he did thus to refresh his Reader who otherwise were in danger to be cloyd by reading so much of the Acts of unquiet and unruly Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which as a man might say they made Butter and Cheese one of another For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may shew you a cast out of my old Office and open you a Mystery in Grammar properly signifieth to make Butter and Cheese Now because these are not made without much agitation of the Milk hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a borrowed and translated signification signifies to do things with much agitation and tumult But that I may a little consider of the two heads which I but now specified The first I mentioned was the Pluralitie of