The necessity of keeping our parish-churches argued from the sin and danger of the schisms in the Church of Corinth and of the present separations : in a sermon before the honourable judges, at the last assizes, held at Exeter / by Francis Fullwood.
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and Suspension of the Execution of the penal Laws; for, accordingly, upon the security of impunity, we are now overflown beyond all bounds of Sober Moderation and Just Liberty.
and Suspension of the Execution of the penal Laws; for, accordingly, upon the security of impunity, we Are now overflown beyond all bounds of Sobrium Moderation and Just Liberty.
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as themselves doe glory (though it's thought, they sometimes overlash a little) there are so many hundreds, that doe it in the face of the Sun: and these, generally, such,
as themselves do glory (though it's Thought, they sometime overlash a little) there Are so many hundreds, that do it in the face of the Sun: and these, generally, such,
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and hold their new Assembles, just at the same hour with our Parochial; as if they designed the ruine of our Churches by the directest opposition imaginable:
and hold their new Assembles, just At the same hour with our Parochial; as if they designed the ruin of our Churches by the directest opposition imaginable:
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and all this, under colour of his Majesties gracious Declaration; though that as directly declareth the Fstablishment of the Church of England. But letit be well considered;
and all this, under colour of his Majesties gracious Declaration; though that as directly Declareth the Fstablishment of the Church of England. But letit be well considered;
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is there one word in that Declaration to encourage Such to forsake us, as it found in Communion with us? It intends indeed to gratifie persons of Tender Consciences; that is, those that could not,
is there one word in that Declaration to encourage Such to forsake us, as it found in Communion with us? It intends indeed to gratify Persons of Tender Consciences; that is, those that could not,
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as themselves thought, joyn with us in our publick worship without sin: but what part of it will they lay claim to that both Could and Did? If such do separate,
as themselves Thought, join with us in our public worship without since: but what part of it will they lay claim to that both Could and Did? If such do separate,
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and in so short a time, upon the only single Temptation of Liberty, can so easily change their Guides, their Churches, their places of Assembling, and manner of worship.
and in so short a time, upon the only single Temptation of Liberty, can so Easily change their Guides, their Churches, their places of Assembling, and manner of worship.
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An Argument, which the great Apostle (what ever we think) thought sufficient, not only to rebuke but suppress the Divisions and Schismes in the Church of Corinth; as appears by the Smart exprobration in the Text. What! have you not Houses to eat and to drink in? or despise you the Church of God?
an Argument, which the great Apostle (what ever we think) Thought sufficient, not only to rebuke but suppress the Divisions and Schisms in the Church of Corinth; as appears by the Smart exprobration in the Text. What! have you not Houses to eat and to drink in? or despise you the Church of God?
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'tis Schismes in the Margent, according to the Greek: and by the word [ Heresies ] in the next verse, he intends nothing else, by the consent of all Expositors. And by their intemperance, which he calleth drunkeness, v. 21. he argueth their prophaneness: and by both evinceth their despising the Church of God in the Text.
it's Schisms in the Margin, according to the Greek: and by the word [ Heresies ] in the next verse, he intends nothing Else, by the consent of all Expositors. And by their intemperance, which he calls Drunkenness, v. 21. he argue their profaneness: and by both evinceth their despising the Church of God in the Text.
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Hence my Work is, 1. To lay before you the nature of Schism. 2. To shew you, that the present separation is such. 3. That thus the Church of God is despised; especially when the consideration of prophaneness is added thereunto.
Hence my Work is, 1. To lay before you the nature of Schism. 2. To show you, that the present separation is such. 3. That thus the Church of God is despised; especially when the consideration of profaneness is added thereunto.
For the choise of this subject, with a little patience, you will perceive, the sin and danger of the present Schism is too plain a Reason. And for my incouragement, in labouring to stay this plague, and the farther eating of this sore Cancer, I am sure I follow very great Examples.
For the choice of this Subject, with a little patience, you will perceive, the sin and danger of the present Schism is too plain a Reason. And for my encouragement, in labouring to stay this plague, and the farther eating of this soar Cancer, I am sure I follow very great Examples.
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What do the Apostles; what the most Eminent Fathers; what all our solid Modern Divines, oppose themselves against, upon all occasions, with more zeal and vehemence of spirit,
What do the Apostles; what the most Eminent Father's; what all our solid Modern Divines, oppose themselves against, upon all occasions, with more zeal and vehemence of Spirit,
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than against Causers of division and Schism in the Church? Yea herein, not only our own Pastors of the Church of England, but the very Nonconformists, (which were easy to manifest by the writings of the Puritans against the Brownists heretofore,
than against Causers of division and Schism in the Church? Yea herein, not only our own Pastors of the Church of England, but the very nonconformists, (which were easy to manifest by the writings of the Puritans against the Brownists heretofore,
I doubt not of your kindness to pardon me, if I shall use that boldness in my way of Arguing, that in other Cases might not so well become me, in so great, so grave,
I doubt not of your kindness to pardon me, if I shall use that boldness in my Way of Arguing, that in other Cases might not so well become me, in so great, so grave,
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We are to lay our foundation in the right notion of Schism: to that end, we shall shew you first the nature of schism in general; and then the nature of that schism of which the Corinthians were guilty:
We Are to lay our Foundation in the right notion of Schism: to that end, we shall show you First the nature of Schism in general; and then the nature of that Schism of which the Corinthians were guilty:
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For the first, that we may understand what Schism in general is, we must know that it is agreed by all that have formerly written about it, that the nature of it lies in practice; and not in opinion, farther than the opinion concerns the practice.
For the First, that we may understand what Schism in general is, we must know that it is agreed by all that have formerly written about it, that the nature of it lies in practice; and not in opinion, farther than the opinion concerns the practice.
Indeed the words, Heresie and Schism, sound the same thing in the Text, and some other places of holy Scripture; but after ages found reason to distinguish them;
Indeed the words, Heresy and Schism, found the same thing in the Text, and Some other places of holy Scripture; but After ages found reason to distinguish them;
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by confining Heresie to error in Faith, and schism to error in practice: and that practice peculiarly such, as is a breach of unity in the Church (as S. Austine and S. Hierom teach) what ever our opinions otherwise be.
by confining Heresy to error in Faith, and Schism to error in practice: and that practice peculiarly such, as is a breach of unity in the Church (as S. Augustine and S. Hieronymus teach) what ever our opinions otherwise be.
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Schisma, à Scissurâ vocatur, schism is a rent: therefore the Holy Scriptures express it, by causing divisions; separating our selves; forsaking the Assemblies;
Schisma, à Scissurâ vocatur, Schism is a rend: Therefore the Holy Scriptures express it, by causing divisions; separating our selves; forsaking the Assemblies;
Ignatius and S. Cyprian soon after define schism by a renouncing, or not obeying or submitting to our lawful Guides, Bishops and Presbyters. And with Tertullian, S. Austin, S. Jerom, and the rest of the Fathers, schism is a breach of Ʋnity, by a Separation from the Church, and errecting Altar against Altar.
Ignatius and S. Cyprian soon After define Schism by a renouncing, or not obeying or submitting to our lawful Guides, Bishops and Presbyters. And with Tertullian, S. Austin, S. Jerome, and the rest of the Father's, Schism is a breach of Ʋnity, by a Separation from the Church, and errecting Altar against Altar.
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it was at length concluded, that there might happen to be a just cause of separating from a true Church: and hence schism came to a more accurate and stated definition: and now it seems to be agreed on by all, at least Protestants, That Schism is an unlawful and unwarrantable or causeless rending or dividing the Church of God.
it was At length concluded, that there might happen to be a just cause of separating from a true Church: and hence Schism Come to a more accurate and stated definition: and now it seems to be agreed on by all, At least Protestants, That Schism is an unlawful and unwarrantable or causeless rending or dividing the Church of God.
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Who ever dream'd it was? yet a refusing to Communicate, or, as Ames saith well, a renouncing Communion with any Church, especially our own, while we may continue it without sinning, this, I say, is schism;
Who ever dreamed it was? yet a refusing to Communicate, or, as Ames Says well, a renouncing Communion with any Church, especially our own, while we may continue it without sinning, this, I say, is Schism;
whether we may Communicate without sin. And indeed as nothing is better than unity but duty; so nothing is worse than division or breach of unity, especially in the Church of God, but sin.
whither we may Communicate without since. And indeed as nothing is better than unity but duty; so nothing is Worse than division or breach of unity, especially in the Church of God, but since.
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And all causeless separation is such unlawful breach both of unity and Charity: and such separation is causeless, when we may Communicate without sin: and consequently, is schism beyond all exception.
And all causeless separation is such unlawful breach both of unity and Charity: and such separation is causeless, when we may Communicate without since: and consequently, is Schism beyond all exception.
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Total, when in all. It is negative, when we simply separate: positive and formal, when the separated gather new Churches, and set up Altar against Altar.
Total, when in all. It is negative, when we simply separate: positive and formal, when the separated gather new Churches, and Set up Altar against Altar.
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And now we have the foundation laid, not on the narrow principles of a party, but in its full latitude, according to the Scriptures and the Church of God.
And now we have the Foundation laid, not on the narrow principles of a party, but in its full latitude, according to the Scriptures and the Church of God.
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And I dare even challenge you to shew me one good Authour of any perswasion, that hath written purposely of this point, that contradicts me in any one particular of the premises.
And I Dare even challenge you to show me one good Author of any persuasion, that hath written purposely of this point, that contradicts me in any one particular of the premises.
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Is not the present general separation from our Churches, in the language of the Scripture, a causing divisions; a separating themselves; a forsaking our Assemblies; a going out from us; a heaping up new Teachers; and a drawing Disciples after them?
Is not the present general separation from our Churches, in the language of the Scripture, a causing divisions; a separating themselves; a forsaking our Assemblies; a going out from us; a heaping up new Teachers; and a drawing Disciples After them?
unjustly without sufficient ground? Do they not thus rashly and unjustly separate from a true Church, not only in part but wholly? not only negatively but positively, and run upon formal schism, in the Reformed and Presbyterian Dialect, by renouncing our Communion, and gathering new Churches, under new Ministers, government and manner of worship? Who can deny it? who dare defend it?
unjustly without sufficient ground? Do they not thus rashly and unjustly separate from a true Church, not only in part but wholly? not only negatively but positively, and run upon formal Schism, in the Reformed and Presbyterian Dialect, by renouncing our Communion, and gathering new Churches, under new Ministers, government and manner of worship? Who can deny it? who Dare defend it?
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Besides, it ought to be considered seriously, that they stand obliged to worship God with us by the laws of Order and Cohabitation: by the civil and Ecclesiastical laws of the Church and Kingdom: which, do what they can, will reach and bind their Consciences, both by virtue of the natural laws of Government,
Beside, it ought to be considered seriously, that they stand obliged to worship God with us by the laws of Order and Cohabitation: by the civil and Ecclesiastical laws of the Church and Kingdom: which, do what they can, will reach and bind their Consciences, both by virtue of the natural laws of Government,
And that, to worship God with us in the Temple, is a lawful thing; I appeal to your own present judgment, if it agree with your late practice. However, I am sure, I have the general consent of the Reformed Churches, and of the Old Nonconformists, Puritans, and Presbyterians, against both your judgment and practice, if they be indeed both changed.
And that, to worship God with us in the Temple, is a lawful thing; I appeal to your own present judgement, if it agree with your late practice. However, I am sure, I have the general consent of the Reformed Churches, and of the Old nonconformists, Puritans, and Presbyterians, against both your judgement and practice, if they be indeed both changed.
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Besides, to Separate, that you may serve God better, is too like the pretence of all former Schismaticks, that stand condemn'd in the Histories of the Church. The Novatians, Audeans, Donatists;
Beside, to Separate, that you may serve God better, is too like the pretence of all former Schismatics, that stand condemned in the Histories of the Church. The Novatians, Audeans, Donatists;
the Soberer part of our own Separatists and Independents, all these pretended for Reformation and purer Worship and Discipline; which, with you, is to serve God better.
the Soberer part of our own Separatists and Independents, all these pretended for Reformation and Purer Worship and Discipline; which, with you, is to serve God better.
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and impels them to reform without their Rulers; and consequently, is plainly inconsistent with the Reason and order of all good Polity; and opens a Gap for Division and Confusion in the Church (how ever it fares with the State) while every one is hurried by his own Wild Fancy, set on fire by this Principle.
and impels them to reform without their Rulers; and consequently, is plainly inconsistent with the Reason and order of all good Polity; and Opens a Gap for Division and Confusion in the Church (how ever it fares with the State) while every one is hurried by his own Wild Fancy, Set on fire by this Principle.
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and still hath pilled and pilled, one after another, till nothing has been left (except tears in the eyes of the beholders) but Skin and Husks; thought fit only to be trodden under foot by Atheistical Swine; while the Reformers themselves are prepared to be torn in pieces by Doggs; as the Apostle stiles some Ravenous Antichristian Doctors.
and still hath peeled and peeled, one After Another, till nothing has been left (except tears in the eyes of the beholders) but Skin and Husks; Thought fit only to be trodden under foot by Atheistical Swine; while the Reformers themselves Are prepared to be torn in Pieces by Dogs; as the Apostle stile Some Ravenous Antichristian Doctors.
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It seems ridiculous to plead an interest in, or Pastoral Relation to the people you had ten years agon; founded in the Independent Notion of the peoples Consent. Where do you find one word in Scripture, making the peoples Consent necessary to a particular Pastors Call, or his relation to them? Besides, in a Christian Commonwealth, is there nothing required to give such relation but the peoples Consent,
It seems ridiculous to plead an Interest in, or Pastoral Relation to the people you had ten Years agon; founded in the Independent Notion of the peoples Consent. Where do you find one word in Scripture, making the peoples Consent necessary to a particular Pastors Call, or his Relation to them? Beside, in a Christian Commonwealth, is there nothing required to give such Relation but the peoples Consent,
if that be so? Is the Consent of the Magistrate expressed in his Laws respectively, nothing in this matter? Is the Consent of the Overseers in the Church, that give us Institution nothing? It seems, beyond all doubt, that the Laws of the Church where we live, must be the measure and standard of our spiritual Title, as well as the Laws of the Land, of our Temporal. And if the King and the Bishop have a hand in our Introduction and Ejection, we cannot be restored without them.
if that be so? Is the Consent of the Magistrate expressed in his Laws respectively, nothing in this matter? Is the Consent of the Overseers in the Church, that give us Institution nothing? It seems, beyond all doubt, that the Laws of the Church where we live, must be the measure and standard of our spiritual Title, as well as the Laws of the Land, of our Temporal. And if the King and the Bishop have a hand in our Introduction and Ejection, we cannot be restored without them.
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Besides, the remedy is too too short, were it good: Have not the people generally consented to other Pastors? How few of the Ejected Ministers do indeed apply themselves to their Antient Flocks,
Beside, the remedy is too too short, were it good: Have not the people generally consented to other Pastors? How few of the Ejected Ministers do indeed apply themselves to their Ancient Flocks,
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yea of all kind of Nonconformists; the late Presbyterians, the old Puritans, and the very Independents themselves in New-England; as might easily be made to appear.
yea of all kind of nonconformists; the late Presbyterians, the old Puritans, and the very Independents themselves in New england; as might Easily be made to appear.
And if our Brethren concern'd, examine their own late Principles, and the little reason they had to forsake them, I fear they will hardly escape Self-condemnation: But I desire it may be heeded, that I here speak not of the point of Liberty, but of Law and Conscience.
And if our Brothers concerned, examine their own late Principles, and the little reason they had to forsake them, I Fear they will hardly escape Self-condemnation: But I desire it may be heeded, that I Here speak not of the point of Liberty, but of Law and Conscience.
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The Corinthians seem to be charged with a threefold Schism. 1. In preferring some Teachers to the sleighting of others. 2. Refusing to observe the lawful Customs of their own Church. 3. Dividing in the Communion of it.
The Corinthians seem to be charged with a threefold Schism. 1. In preferring Some Teachers to the Slighting of Others. 2. Refusing to observe the lawful Customs of their own Church. 3. Dividing in the Communion of it.
The first we find, 1 Cor. 1. 10. Now I beseech you brethren, let there be no Divisions (or Schisms Gr.) among you; it hath been declared to me that there are contentions among you, vers. 11.
The First we find, 1 Cor. 1. 10. Now I beseech you brothers, let there be no Divisions (or Schisms Great) among you; it hath been declared to me that there Are contentions among you, vers. 11.
This too palpably argues a renouncing and disobedience of our own Pastors, that notorious Schism branded by the most eminent Fathers in the Primitive Ages of the Church, as before was noted;
This too palpably argues a renouncing and disobedience of our own Pastors, that notorious Schism branded by the most eminent Father's in the Primitive Ages of the Church, as before was noted;
and Mr. Hales tells us, that the peoples partial preference of some Bishops before others, hath been the general cause of Schism in most Ages; yea, he adds, that he that reads St. Cyprian, would imagine that that Father thought, there was no other Schism but this.
and Mr. Hales tells us, that the peoples partial preference of Some Bishops before Others, hath been the general cause of Schism in most Ages; yea, he adds, that he that reads Saint Cyprian, would imagine that that Father Thought, there was no other Schism but this.
Now, are not our New Churches Schismatical enough for this Cause also? Is it not respect of Persons that draws our people from us, to hear their New or Old Teachers?
Now, Are not our New Churches Schismatical enough for this Cause also? Is it not respect of Persons that draws our people from us, to hear their New or Old Teachers?
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For, how few of their old Ministers are left, that will preach unto them? Many are dead; many conform; and some are honest and modest, and like not to be Independents and gather Churches:
For, how few of their old Ministers Are left, that will preach unto them? Many Are dead; many conform; and Some Are honest and modest, and like not to be Independents and gather Churches:
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For whereas there is envying and strife and Divisions or Factions among you, are ye not carnal and walk as men? And all this he proves, after this manner;
For whereas there is envying and strife and Divisions or Factions among you, Are you not carnal and walk as men? And all this he Proves, After this manner;
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But now, as you forsake your true Pastors, so you make new Churches of another Ministry, Worship and Government, and quite of another Constitution; and where is your Sobriety to run thus upon a Total Separation from us? What think ye, are ye not carnal and walk as men in the Apostles Logick? Yea, I say, ye are children, and driven of the wind and tossed.
But now, as you forsake your true Pastors, so you make new Churches of Another Ministry, Worship and Government, and quite of Another Constitution; and where is your Sobriety to run thus upon a Total Separation from us? What think you, Are you not carnal and walk as men in the Apostles Logic? Yea, I say, you Are children, and driven of the wind and tossed.
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And I see not how our new Churches can be excused in this point: For do they not take offence at our Rites and Ceremonies? Do they not plead this offence,
And I see not how our new Churches can be excused in this point: For doe they not take offence At our Rites and Ceremonies? Do they not plead this offence,
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and this only or chiefly, for their Separation? Though our Rites are not only Rites of Custom, but of positive Laws too: Though our Rites are such as the Communion of the people is little concerned in:
and this only or chiefly, for their Separation? Though our Rites Are not only Rites of Custom, but of positive Laws too: Though our Rites Are such as the Communion of the people is little concerned in:
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and much less to gather themselves into new Churches; as it is at this day, when, you know, you are indulged to omit them without penalty or Separation.
and much less to gather themselves into new Churches; as it is At this day, when, you know, you Are indulged to omit them without penalty or Separation.
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also, the Rich excluded the Poor, and Factiously denied them to Communicate with them; and after the Rich had done, the Poor were suffered to eat together, only of what the Rich had left:
also, the Rich excluded the Poor, and Factiously denied them to Communicate with them; and After the Rich had done, the Poor were suffered to eat together, only of what the Rich had left:
and that's Schism: Thus, saith Grotius, it happen'd in their Times, which is faln out much more in ours, that the thing instituted for the incorporating and uniting of Christians, in vexillum Schismatis vertitur; is made the occasion of Division and Schism.
and that's Schism: Thus, Says Grotius, it happened in their Times, which is fallen out much more in ours, that the thing instituted for the incorporating and uniting of Christians, in vexillum Schisms vertitur; is made the occasion of Division and Schism.
This kind of Schism, is too easily applicable to our present Separation, which cannot escape alike, yea a far worse Accusation: For do not our brethren avoyd Communion with us especially in the Eucharist? Hath not this Communion been the only matter of their Division, when they so long joyned with us in all things else? None can deny it.
This kind of Schism, is too Easily applicable to our present Separation, which cannot escape alike, yea a Far Worse Accusation: For do not our brothers avoid Communion with us especially in the Eucharist? Hath not this Communion been the only matter of their Division, when they so long joined with us in all things Else? None can deny it.
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3. Their divided Communions were successive; and not at the same time; but some before, some after other, v. 21. but our brethren set their new Altars directly against ours in point of time; in plain opposition.
3. Their divided Communions were successive; and not At the same time; but Some before, Some After other, v. 21. but our brothers Set their new Altars directly against ours in point of time; in plain opposition.
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yet for dividing among themselves were Schismaticks; and who can excuse those that renounce their Pastors, and heap up new ones, of another Ordination, to serve another Altar, under another Mode of Worship, Government and Discipline? The Sum is;
yet for dividing among themselves were Schismatics; and who can excuse those that renounce their Pastors, and heap up new ones, of Another Ordination, to serve Another Altar, under Another Mode of Worship, Government and Discipline? The Sum is;
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But our brethren divide from us in all things; in our Pastors, Temples, Assemblies, Worship and Government: Yea, they have new Pastors, Places, Assemblies,
But our brothers divide from us in all things; in our Pastors, Temples, Assemblies, Worship and Government: Yea, they have new Pastors, Places, Assemblies,
and all things else, concurring both to Negative, and Positive, and Total Separation; and if this be not Schism, in the Rankest sence imaginable, say, what is.
and all things Else, concurring both to Negative, and Positive, and Total Separation; and if this be not Schism, in the Rankest sense imaginable, say, what is.
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YOu have heard the first Evidence, viz. Schism; but because your patience would fail me to speak of the Second, viz. Prophaneness (though doubtless we have too much reason for that also) I shall employ the time remaining, in lamenting the Contempt, which necessarily falls upon the Church of God, by Schism and Separation;
YOu have herd the First Evidence, viz. Schism; but Because your patience would fail me to speak of the Second, viz. Profaneness (though doubtless we have too much reason for that also) I shall employ the time remaining, in lamenting the Contempt, which necessarily falls upon the Church of God, by Schism and Separation;
Despise ye the Church of God? Whether we understand the Locus or the Coetus, the Place or the Assembly, such as Separate shew plainly, that they despise the Church of God.
Despise you the Church of God? Whither we understand the Locus or the Coetus, the Place or the Assembly, such as Separate show plainly, that they despise the Church of God.
but here, as he conceives, and is plain enough in the Context, we are especially to understand the Place: For so early it seems the Church had Places peculiarly devoted to divine Service; and Eusebius observes, it was evidently so in Dioclesians time.
but Here, as he conceives, and is plain enough in the Context, we Are especially to understand the Place: For so early it seems the Church had Places peculiarly devoted to divine Service; and Eusebius observes, it was evidently so in Diocletians time.
These Churches or Temples, were then distinguisht from their Private Houses, by their proper uses; these were to eat and to drink in, [ Have you not houses to eat and to drink in? ] and for Civil Conversation;
These Churches or Temples, were then distinguished from their Private Houses, by their proper uses; these were to eat and to drink in, [ Have you not houses to eat and to drink in? ] and for Civil Conversation;
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So we must also eat and drink in the Church; yet, in such wise, as agrees with the Place; not after a common and carnal manner, as these Corinthians did;
So we must also eat and drink in the Church; yet, in such wise, as agrees with the Place; not After a Common and carnal manner, as these Corinthians did;
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but in Christian Communion, after our Lords Institution, as the Apostle commands. Now, by Schism, this Church or Publique Place of God's Worship was despised among them;
but in Christian Communion, After our lords Institution, as the Apostle commands. Now, by Schism, this Church or Public Place of God's Worship was despised among them;
and the God of it, by turning it into a Den of Thieves, stealing from God and the Poor; and a Sty of Swine, by their Sensuality and Luxury; a House of Pride and Faction, of Envy and Division;
and the God of it, by turning it into a Den of Thieves, stealing from God and the Poor; and a Sty of Swine, by their Sensuality and Luxury; a House of Pride and Faction, of Envy and Division;
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can they more shamefully despise it? While they forsake it, especially upon such Grounds, as they imagine should carry away all others, as well as themselves;
can they more shamefully despise it? While they forsake it, especially upon such Grounds, as they imagine should carry away all Others, as well as themselves;
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can they take a more effectual course to render it contemptible? If after these cross Examples, others should be tempted to do so wickedly, what would become of our Temples?
can they take a more effectual course to render it contemptible? If After these cross Examples, Others should be tempted to do so wickedly, what would become of our Temples?
They may stand a while indeed as forlorn and neglected Monuments of our Irreligion and Atheism; but, at length, must fall, and the Magnificence of England fall with them, to the imparallel'd reproach of our Church and Nation; they may serve a while,
They may stand a while indeed as forlorn and neglected Monuments of our Irreligion and Atheism; but, At length, must fallen, and the Magnificence of England fallen with them, to the imparalleled reproach of our Church and nation; they may serve a while,
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and to censure us as Assemblies of Sinners and Publicans, though you heed not who are the Pharisees; and plainly to expose our Bishops, Pastors, Government and Worship to Publique Scorn and highest Contempt;
and to censure us as Assemblies of Sinners and Publicans, though you heed not who Are the Pharisees; and plainly to expose our Bishops, Pastors, Government and Worship to Public Scorn and highest Contempt;
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and the Church of England, and our Parochial Congregations, to the certainest Method of Reproach and Ruine; should others be perswaded to deal so spitefully with us as your selves?
and the Church of England, and our Parochial Congregations, to the certainest Method of Reproach and Ruin; should Others be persuaded to deal so spitefully with us as your selves?
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If not, then this must be for a Lamentation: How doth the City sit solitary that was full of people? How is she become as a Widow? All her Friends have dealt treacherously with her; they are become her Enemies. Judah is gone into Captivity. She dwelleth among the Heathen.
If not, then this must be for a Lamentation: How does the city fit solitary that was full of people? How is she become as a Widow? All her Friends have dealt treacherously with her; they Are become her Enemies. Judah is gone into Captivity. She dwells among the Heathen.
As you would preserve our Church, you must preserve its Ʋnion; the Case admits of no other Cure; the Case is otherwise desperate: Yet, this is a sure Remedy, carrying in it a continuity of Parts, which is our Health.
As you would preserve our Church, you must preserve its Ʋnion; the Case admits of no other Cure; the Case is otherwise desperate: Yet, this is a sure Remedy, carrying in it a continuity of Parts, which is our Health.
Parish-bounds were, at first, laid by the light of Nature, (for persons living together, should worship God together) and the general practice of Scripture; where we still find Cities and Churches are Commensurate:
Parish-bounds were, At First, laid by the Light of Nature, (for Persons living together, should worship God together) and the general practice of Scripture; where we still find Cities and Churches Are Commensurate:
perhaps, among so many Instances, there may be some few just exceptions; but, generally, the bounds of our Parish-Churches are convenient enough, our very Adversaries being Judges.
perhaps, among so many Instances, there may be Some few just exceptions; but, generally, the bounds of our Parish-churches Are convenient enough, our very Adversaries being Judges.
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However, where they are inconvenient, the people cannot be thought fit Reformers; popular Experiments about Antient Foundations will be ever hazardous if not Ruinous.
However, where they Are inconvenient, the people cannot be Thought fit Reformers; popular Experiments about Ancient Foundations will be ever hazardous if not Ruinous.
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What hand trembles not to touch a Constitution that hath been found so convenient, and stood so firm for so many Ages? Yea, a friend of their own, of no mean account, affirms, that the Protestant Interest in England depends very much upon the Piety, Honour and Integrity of our Parish-Churches.
What hand trembles not to touch a Constitution that hath been found so convenient, and stood so firm for so many Ages? Yea, a friend of their own, of no mean account, affirms, that the Protestant Interest in England depends very much upon the Piety, Honour and Integrity of our Parish-churches.
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if the Prosperity of Sion, your duty to and care of Religion; if the great concerns of God and Mens Souls, and the Reformation, weigh any thing with you:
if the Prosperity of Sion, your duty to and care of Religion; if the great concerns of God and Men's Souls, and the Reformation, weigh any thing with you:
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Yea, as you abhor Schism and Heresie, Popery and Anarchy, Atheism, Confusion and perpetual desolations in the Church of God, take head of separating your selves; break not our Parish-bounds; forsake not, sleight not, our Publique Worship and Assemblies.
Yea, as you abhor Schism and Heresy, Popery and Anarchy, Atheism, Confusion and perpetual desolations in the Church of God, take head of separating your selves; break not our Parish-bounds; forsake not, sleight not, our Public Worship and Assemblies.
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Take heed of giving Countenance to gathered Churches; so far, as to gratifie a Wanton itch of hearing their Teachers: They are Schismatical in their Constitution; and plainly design opposition and destruction to the Church of England; and he that sees not this, sees Nothing.
Take heed of giving Countenance to gathered Churches; so Far, as to gratify a Wanton itch of hearing their Teachers: They Are Schismatical in their Constitution; and plainly Design opposition and destruction to the Church of England; and he that sees not this, sees Nothing.
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Let Houses retain their proper offices, and be content with them; but see, that you Reverence the Sanctuary. O contemn it not, by withdrawing your selves,
Let Houses retain their proper Offices, and be content with them; but see, that you reverence the Sanctuary. Oh contemn it not, by withdrawing your selves,
'tis a great Sin, and of destructive Consequence; and you have had Warning; and, to say no more, you have no Assurance, that either God or Man will always indulge it,
it's a great since, and of destructive Consequence; and you have had Warning; and, to say no more, you have no Assurance, that either God or Man will always indulge it,
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Donatist. In Causa Ceciliani Episcopi, cui crimina objecerunt, — s• ab Ecclesiâ Catholicâ diviserunt. Aug. To. 2. Ept. 50. Ecclesia propter quemlibet hominem relinquere non deb•mus, ibid. Epis. ad Pup•• anum: vid. etjam Epi. 1. ad Cornelium.
Donatist. In Causa Ceciliani Bishops, cui Crimes objecerunt, — s• ab Ecclesiâ Catholicâ diviserunt. Aug. To. 2. Ept. 50. Ecclesia propter quemlibet hominem Relinquere non deb•mus, Ibid. Ethics and Pup•• anum: vid. etjam Epi. 1. and Cornelius.
