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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15350	De adiaphoris Theological and scholastical positions, concerning the nature and vse of things indifferent. Where also is methodically and briefely handled, of ciuill and ecclesiasticall magistrates, of humane lawes, of Christian libertie, of scandall, and of the worship of God. A vowed worke, destinated (by the grace of God) to appease the dissentions of the Church of England. Written in Latine by M. Gabriel Powel, and translated into English by T.I.; De adiaphoris. English	Powel, Gabriel, 1576-1611.; Jackson, Thomas, 1579-1640, attributed name.; T. I., fl. 1607.	1607 (1607)	STC 20146; ESTC S101530	122,532	204

is not of faith is sinne Rom. 14. vlt. that is it is polluted and accursed before God 27 Now then it remaineth that we expresse a certaine Canon or RVLE whereby we may assuredly know what Things are INDIFFERENT vnto vs and what are not and the RVLE is this 28 If these Traditions on the one side A Certaine RVLE to know what Things are Indifferent be grounded vpon the Written Word of GOD or at the least be not repugnant vnto it and on the other side tend to the aduauncement of godlines and pietie that is if they be profitable as well for the exciting conseruing promouing of the Inward Worship which consisteth in faith hope charitie and a good conscience as also for the more reuerent exercising of the Outward Worship which consisteth in the hearing of the Word receiuing of the Sacraments publike Prayers and such like then we constantly affirme that such Traditions and Ceremonies are profitable Indifferent things and therefore being commanded by the Church they are necessarily to be obserued and entertained as godly and wholesome 29 The Reason of this Rule or Canon is because all the Traditions of the Apostles had these two things First They had Grounds from the Scriptures Secondly Profit to the furtherance and helpe of publique piety and edification 30 And this is manifested by two arguments First out of the general Rule which the Apostle prescribeth for these matters 1. Cor. 14. Let all thingi be done to edification and againe Let all things be done decently and in good order Secondly by a particular Induction of those places wherein we reade the Constitutions of the Apostles whereof I haue thought good to expresse some Examples 31 1. Cor. 11. The Apostle ordaineth that Women should pray in the Church couered and Men bare-headed First of all this is not repugnant to holy Scriptures Secondly the end of this Constitution is honestie the preseruation of Decency and the edification of the Church that is to say that the outward Worship may be performed with greater honesty and comlinesse Againe Another End of that Ceremonie is that thereby euery one might be admonished and put in mind of his owne place and dutie namely that the Man is the head of the Woman and the Woman was put in mind of her subiection to the Man which things are profitable to the Internall Worship 32 In the same place the Apostle setteth downe an order for the due celebration of the Lords Supper that all of them should meete and assemble together and tarry one for another First he sheweth that this ought to be done out of the Word of God that is out of the Institution of Christ himselfe Secondly The End hereof is their Saluation least they should be guiltie of the body and blood of Christ Thirdly that the same holy Supper might be celebrated with greater reuerence Lastly that this outward Ceremony of meeting and assembling together might serue to the inward Worship namely to faith charity and the spirituall vnion of the minds or soules 33 1. Cor. 14. He ordaineth how Tongues may be vsed in the Church to wit that no man speake in a strange language without interpretation and explication First How many reasons doth the Apostle vse drawen out of the holy Scriptures to proue this ordinance to be according vnto will of God to be good and honest After many Reasons vsed to that purpose at last he bringeth the authoritie of sacred Writ saying It is written in the Law I will speake vnto this vnbeleeuing people in diuers tongues and with strange lippes that so they may not heare me as if the Apostle had said in other words Suffer not these men to speake straunge tongues in your congregation without explication for this were a signe that God loueth you not for he is wont to send such Prophets to the vnbeleeuing Nations whom he would not haue to know his will or to attaine to the knowledge of the truth Secondly he plainly affirmeth that the End of this constitution is the edification of the Church that they might haue consolation exhortation instruction c. that is that it might serue the inward Worship faith loue and consolation of Spirit 34 The selfe same thing may be said of all other Canons Constitutions and Ordinances of the Apostles all which it were very tedious to repeate in this place First They haue their foundation in the Word of God or else they doe not repugne the same Secondly They serue to aduance pietie to stirre vp repentance and faith and finally they serue to the end that the godly in the Church may with greater desire and more fruite heare the Word of God receiue the Sacraments beleeue his promises and obserue his commandements all their whole life 35 Out of these things which hitherto wee haue declared these Conclusions following doe manifestly follow 36 I. What Traditions and Ceremonies are not to be accounted Indifferent Those Traditions which of their owne nature are contrarie vnto the Word and Commandement of God or which cannot bee performed without sinne are not to bee numbred among Indifferent things because in themselues they are Things impious and damnable 37 II. Euen then also when Traditions doe speake of things in their owne nature Indifferent yet they are made impious and doctrines of Diuels by adding vnto them the false opinion to wit 38 1. Of Merit as though the obseruation of them did merit Remission of sinnes 39 2. Of Worship as though God would be worshipped thereby contrarie to that expresse saying Matth. 15. In vaine doe they worship me with the precepts of men Also that of Ezech. 20. Walke in my commandements and not in the precepts of your fathers 40 3. Of Perfection as if their obseruation did make vs perfect before God 41 4. Of absolute Necessitie as if it were simply necessarie to obserue them for Conscience sake 42 III. Ridiculous Scenicall or theatricall gestures idle and vnprofitable Ceremonies which neither serue for Discipline nor for Order but rather make ostentation and apparance of heathenish vanitie and expose Religion to contempt and scorne which obscure true Doctrine and are the sinewes of Popish superstitions which make men prophane and without all true reuerence of God such as are a pish ridiculous gestures processions about Church-yards carrying about of Images and reliques the laying of Christ into the Sepulchre the Play of Christs resurrection and ascention and such like fooleries None of these are to be ranged among the number of Indifferent things 43 IV. Those Ceremonies which are either the Seminaries of superstition or cannot be vsed without superstition or certainly without some shew or appearance of superstition which they draw with them inseparably by the very vse thereof doe not belong to this place of Indifferent things 44 V. Neither are those Ceremonies rightly termed Indifferent things by whose vse the Enemies of truth are confirmed or the weake Christians offended For all Ceremonies ought to be helpes

diuine Maiestie The Generall kind of Things indifferent is Morall 19 The Generall kind of these is morall seeing they are determinations of circumstances necessarie or profitable for the obseruation of the morall precepts of the first Table that is to preserue order and decencie in the assemblie and meetings of the Church and in the vse of the Ecclesiasticall Ministrie or for publike or priuate exercises of pietie or to shun and auoid the scandall of the weake and to bring them to the Church and the acknowledgement of the truth 20 Hence it is Note well that they are and may be called Worship of GOD namely in their General not in their Special kind I will speake more plainly 21 Things indifferent Traditions or Ecclesiastical precepts of men are the WORSHIP of GOD as they be Morall but not as they be Ceremoniall 22 For examples sake The assemblie or meeting together of the Church to exercise the duties and offices of pietie is the Worship of God Publique and priuate Prayers Diuine Sermons c. are the worship of God but to meete to gether this or that day or houre to conceiue or recite our prayers to sing Psalmes or other holy hymnes in this or that forme of words or pronunciation either standing or sitting or kneeling is not the Worship of God It is a Worshiop of God not to scandalize our neighbour but to eate or not to eate flesh is not a Worship of God Hitherto haue we declared the Definition and Nature of Things indifferent It followeth that we speake of the Causes thereof CHAP. II. Of the CAVSES of Things Indifferent And first of the EFFICIENT Cause THe EFFICIENT Cause of Things Indifferent The Efficient Cause of Things indifferent 1. Principall is two-fold Principall or Adiuuant 2 The Principall Efficient Cause is GOD by whom Things Indifferent are GENERALLY instituted and commanded who in his Word declareth vnto the Bishops and Gouernours of the Church the fountaine from whence they ought to be deduced and drawne gouerning also their wittes and directing their tongues in that busines For GOD will haue all things to be done in good order so as they may serue both for the setting forth of his owne glory and also for the edification of the Church 1. Cor. 14.40 seeing he is the GOD of order and not of confusion 2. Adiuuant and this is either 3 The Adiuuant Cause is either the Whole Church together or Certaine wise and intelligent Men to whom the Church hath committed the institution of Things indifferent 4 The whole Church The Whole Church because she hath power to appoint and prescribe rites and ceremonies in particular for all things are the Churches 1. Cor. 3.22 which performeth this her Office with a Free and Godly will Free being no manner of way compelled Godly that is fitted and accommodated to the will of God which may only regard the glorie of God and the edification of good and godly men and no way seeke after humane or worldly commodities by the institution or vse of any Indifferent things 5 Now the institution and ordering of these rites and ceremonies Or Certaine Men. the Church ought to commit to the care of certaine godly wise and circumspect Men whom she perceiueth to be endued with diuine gifts and well able to iudge of such matters So the Apostles command the Church to chuse and ordaine such Deacons Act. 6.3 And that chosen vessell of God writeth vnto the Church of Corinth that she ought to ordaine Iudges who might vnderstand and decide the controuersies and causes of the Christians 1. Cor. 6.7 6 Concerning which Ceremonies notwithstanding the iudgement and censure thereof is to be permitted vnto the Church as also of the whole Doctrine taught by the Ministers and Pastors according vnto that which the Apostle saith Let two or three Prophets speake and let the other iudge And if any thing be reuealed to another that sitteth by let the first hold his peace The Spirit of the Prophets is subiect to the Prophets 1. Cor. 14.29.30.32 And the Doctors and Teachers of the Church are not LORDS ouer the same but Ministers and Seruants vnto it 7 Out of these things which haue been spoken of the Efficient Cause it is plainly gathered Ecclesiasticall Traditions are not meerly Humane but also Diuine that such Indifferent things as by the Church haue been lawfully and orderly instituted and approoued are so farre Humane as that they are also Diuine and therefore haue more than Humane authoritie yea plainly DIVINE 8 The reason hereof is Because the Church is directed and gouerned by the Spirit of Christ who is Truth therefore the Precepts of the Church in THINGS INDIFFERENT are both true and holy 9 Moreouer sithence the Church of Christ doth alwaies depend on the Word of God insomuch that if it should erre which notwithstanding is impossible and fall from the same it should not bee the Church of Christ Therefore the Traditions and Constitutions which are ordained by the Church following the Word of God are grounded vpon the authoritie of GOD himselfe and drawne out of the holy Scriptures and therefore consequently DIVINE 10 An example hereof we haue in the Surplice which Ministers vse to put on Question in the solemnizing of Diuine Seruice or the administration of the Sacraments It is demanded Answere Whether this be an HVMANE Tradition or not I answere It is so an HVMANE Tradition as that it is also DIVINE It is DIVINE so farre foorth as it is a part of that Decencie the care and obseruation whereof is commended vnto vs by the Apostle 1. Cor. 14.37.40 But it is HVMANE as it doth particularly designe what hath been generally pointed at rather than plainly declared Note For it si our part to determine in particular and precise forme and manner that Decencie and Order which in generall termes is deliuered in the holie Scriptures By this one example may appeare what we are to thinke and iudge of all other of this kinde 11 These things repugne and are contrarie to the Efficient Cause What things are contrarie vnto the Efficient Cause namely I. To institute and ordaine such rites and ceremonies as are contrarie vnto the will and Word of GOD. 12 Of which sort are in the Church of Antichrist the Popes Supremacie the Sacraments of Penance Confirmation Order Matrimonie Extreame Vnction the oblation of the sacrifice of the Masse the Communion vnder one kind Crucifixes Inuocation of Saints Prayers for the dead Purgatorie Indulgences Single life of Priests Auricular confession Papisticall satisfactions c. 13 II. To peruert contrarie vnto the Word of GOD such Ceremonies as are lawfully and aduisedly instituted by the Church 14 III. To appoint and ordaine indifferent Ceremonies and rites to be obserued without the consent and approbation of the Church 15 IV. Wilfully or carelesly to neglect and omit those indifferent ceremonies which the Church hath lawfully commanded and

Diuill and the licentiousnes of life and manners 9 VI. Hitherto appertaineth the reason of Scandall which is committed when through our example others are made more negligent 10 VII The power and efficacie of that heauenly consolation that there are no Elect but only in the companie of such as be Called 11 IIX Because these Assemblies are a representation and image of the Life euerlasting where the Son of God that WORD shall teach vs laying open vnto vs all the treasures of the Diuine Wisedome and where GOD shall immediatly communicate himselfe vnto vs. 12 Besides these things it is certaine that we haue need of Lawes Order and some Ceremonies 13 Hence may be gathered the NECESSITIE of Lawes and Traditions Ecclesiasticall which ought to be The necessity of Ecclesiasticall Lawes as it were the bonds of Order and Decencie 14 What things soeuer are done in Order they also are done Decently and such things as are done in Order and Decency they also appertaine vnto Edification So that vnder this one word EDIFICATION the whole Finall Cause of indifferent Ceremonies may seeme to be comprehended Yet we will speake of all three in particular and first of Order 15 ORDER in the Church is that composition ORDER in the Church what it is which hindereth al confusion barbarisme contumacie and taketh away all Sects and dissensions 16 The Apostle Paul most grauely said 1. Cor. 14.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done honestly and according to order where he requireth not ORDER only but a special care of adorning Order Wherefore he added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honestly that we should consider what best befitteth the persons places and times 17 We must meete in Churches with greater modestie and reuerence then at Theaters The actions and speeches of the Teachers must be more peaceable and grauer in that Assemblie gathered by God wherein Christ himselfe and the Angels are present then at the Scene or Stage 18 In Order two things are contained Note well wherof the First is that euery one of the Teachers and Hearers doe rightly execute his office and dutie and accustome himselfe to the obedience of GOD and true Discipline 19 The Second is that the State of the Church being wel ordered euery man do endeuor to preserue mutuall peace concord and amitie 20 Againe Vnder Order● are comprehended 1. Persons those things that are comprehended vnder Order may be referred either vnto Persons or vnto Time and Place or else vnto Actions 21 For the PERSONS Some ought to be Doctors Pastors and Ministers of the Church Others according vnto their age learning and other giftes in regard of Ecclesiasticall Policie ought to be Superiors as also Paul placeth Bishops aboue the Deacons And in regard of their giftes GOD himselfe maketh difference and order amonst men Ephes 4. 22 For all men haue not the life giftes ALL are not fit to decide and determine obscure controuersies of doctrine ALL are not able to exercise iudgement 23 And in this imbecillitie and weaknes of men seeing that some inspection and ouersight of the wiser sort is very needfull and that Iudgements also are necessarie therfore there must be certaine places and certaine persons vnto whom this waightie busines ought to be committed 24 And these places ought to be so furnished with fit persons and wealth as that as much as mans diligence can prouide there may be hope that such policies may continue for many ages Wherefore there must be BISHOPS as a degree aboue the rest of the Ministers 25 Now euery Gouernment doth require Ministers and maintenance Wherefore Bishops doe neede some companie of learned men for the right exercising of ordination of examinations of institution and instruction of those that are to be ordained of visitations of Counsels of writing of embassages of Synods or Councels so the Gouernments of Athanasius Basilius Ambrosius and such like haue been full of businesses and haue comprehended MANY CHVRCHES that many nations might be furnished against Heretickes and that there might be some companie of learned men in the Synods Also Iohn the Euangelists and after him Polycarpus and many others had alwaies with them many companies of excellent men both Teachers and Hearers very famous for learning and vertue 26 To this businesse there doth neede many fellowes and Ministers who cannot liue without maintenance and stipends also it is needfull that Bishops haue some store of liuing whereby they may be enabled to bestow and vndergoe necessarie charges in Gouernment 27 Furthermore the inferiour Ministers may be promoted as it were by certaine staiers degrees to more weightie and ample functions and also to greater commodities of which S. Paul maketh mention when he saith They get to themselues a good degree least that as a certaine man did say They first sit at the helme before they handle the oaer 28 But now if the Policie of Bishops should be dissipated contrarie to the will of God and the consent of Churches of all times then there would follow tyrannies barbarismes and infinite vastnes because both Kings and Princes which do gouerne worldly Empires are very often times busied in other affaires little regarding the Ecclesiasticall businesses 29 Also there ought to be certaine TIMES 2. Time daies and houres wherein they may meete together and certain Lessons and Psalmes fitting and agreeing to the times 30 Wherefore the order of Festiuall daies was not rashly instituted for all Histories cannot be recited in one day Of Festiuall Daies therefore it is more fit and commodious that one part bee propounded rather at one time than at another And seeing the distribution of the times doth agree with the euēts this is not onely commendable but also doth helpe the memorie 31 Neither haue Men onely kept a certaine order of daies but also GOD himselfe hath in like manner obserued an order of certaine Feasts in his wonderfull workes in the old and new Testament 32 As when he willed that the Paschall lambe should be killed in the beginning of the Spring so in the same time of the yeere our Lord IESVS CHRIST was crucified and rose againe As in the fiftith day after the comming from Aegypt there was proclaimed a law by manifest testimonie in mount Syna so in the fiftith day after the feast of Passeouer the Holy Ghost was giuen also by manifest testimonie 33 Furthermore 3. Place there must be a publique PLACE instituted for the sacred Actions of the Church For that in the times of the Apostles and afterwards in the Primitiue Church they met in the night time and in priuate houses yea euen in caues and holes in the earth which were called Cryptae from hiding that was done of Necessitie which hath no law as the Prouerb is 34 And for the ACTION 4 Action when the people shall be assembled in greater multitude then Prayers and praises ought to be made in a knowne speech and something ought to be read

of peace and Ciuill societie or such also as concerne Order and decencie yea and that albeit wee doe not see and perceiue that order 90 The Summe is Albeit GOD onely doth properly binde the Conscience yet in as much as either the Magistrate who is the Minister of God doth iudge it behouefull for the Common-wealth that some thing although in it selfe lawfull be not done or the Church hauing a speciall regard vnto Order Decencie or Edification doth lawfully and orderly make some Lawes concerning Things indifferent such Lawes wee absolutely hold and affirme the Godly OVGHT to obey And they doe altogether binde the externall worke yea and the Conscience also so farre that no man wittingly and willingly with a rebellious or contumacious minde may without Sinne either doe such things II. Question VVhether Ecclesiasticall Ciuil Lawes bind alike That Ciuill and Ecclesiasticall Lawes haue the same authority and bond Proued 1. From the Efficiēt Cause 2. From the right of authoritie as are so prohibited or omit such things as are so commanded 91 It remaineth that we speake of the other Question to wit Whether Ecclesiasticall and Ciuill Lawes do bind alike or Whether they binde with different obligation 92 ANSVVERE The obligation of both these Lawes is altogether like for the one bindeth as much as the other which may be prooued by many Reasons 93 First from the Efficient Causes for GOD is the author of both Powers Ecclesiasticall and Ciuill Luc. 22.25.26 2. Cor. 10. 94 Secondly from the right of Authoritie The Ciuill Magistrate by Diuine authoritie hath right out of the second Table of the Morall Law to determine those things which appertaine to the defence of corporall life and vnto ciuill Societie 95 So also the Ecclesiasticall Power by Diuine ordinance hath right out of the first Table of the Decalogue to determine the particular Circumstances appertaining to Religion and the Worship of God 96 Thirdly 3. From the transgression of both Lawes By the violation and breaking of Ciuill lawes the second Table of the Decalogue is broken because either something is detracted from the Common-wealth and politique societie hurt or else some occasion of hurting it is yeelded 97 So also by the transgression of Ecclesiasticall Lawes with scandall contempt contumacie or carelesse negligence the first Table of the Decalogue is violated vnto which they are subordinate and seruiceable 98 Fourthly Euen as it is said of the Ciuill Magistrate 4. From Diuine authoritie Let euery soule be subiect vnto the higher powers Rom. 13.1 Whosoeuer resisteth power resisteth the ordinance of God Rom. 13.2 Put them in remembrance that they be subiect to principalities and powers and that they be obedient c. Tit. 3.1 See also Ephes 6.1 Coloss 3.22.23 99 So also it is said of the Ecclesiasticall Obey them that haue the ouersight of you and submit your selues for they watch for your Soules as they that must giue account Hebr. 13.17 He that heareth you heareth me and he that dispiseth you dispiseth me Luk 10.16 If he will not heare the Church let him be vnto thee as an Ethnique and Publicane Matth. 18.17 Yee know what Commandements we gaue you by the Lord Iesus He therfore that dispiseth these things dispiseth not man but GOD who hath giuen vs his Holy Spirit 1. Thess 4.2.8 100 Wherfore seeing the right of both powers be like the Lawes also bind alike 101 Fifthly 5 From the Matter from the Matter about which they are imployed The Matter of the Ciuill power is the societie of men and the conseruation thereof to liue in this life vnder one and the same Magistrate 102 So also the Matter of the Ecclesiasticall power is the Church that is a company of Christian men as they are called by God and consecrated to lead a spirituall life in the true obedience of God Therfore there is the same reason of both 103 Lastly 6. From the End from the proper End of both The End of the Magistrate is that he may maintaine and preserue Humane societie in peace and quietnes informe it with good Lawes conserue the bodies and goods af his Citizens and Subiects and protect their liues namely as they are inhabiters of this world and liue in earth Rom. 13.3.4.5 104 So also the direct and proper End of the Prelats and Pastors Ecclesiasticall is that they may edifie gouerne informe and teach by the Word of God the Consciences of the Citizens of the Church to wit as they are heires of the kingdome of heauen and are at one time or other to be gathered thither Ephes 1.18 Philip. 3.20 Coloss 3.2.3 105 Whereupon the Ecclesiastical power is termed Ius Poli the Law of Heauen and the Ciuill Ius Soli the Law of Earth 106 Euery particular man for defence of Common peace ought to conferre as it were his shotte his obedience tribute and helpe he that doth not so defraudeth the rest for he enioyeth the labours and duties of other men and conferreth nothing himselfe Euen as he that in a common banquet payeth not his owne shot defraudeth the rest of the guests 107 So in like manner they that conferre not their obedience as it were their shotte vnto the Ecclesiasticall Lawes they hurt the faith manners and consciences of other men they rayse Scandals and rashly and schismatically disturbe the peace and quietnes of the Church 108 Seeing therefore that Loue is hazarded and endangered by the transgression of the Lawes of both Powers and that Scandals arise there-from it followeth that the Authoritie and Obligation of both these Lawes are altogether like CHAP. IX Of SCANDALL And who in the Church of England are the Authors of Scandall Whether the Reuerend Bishops and the Ciuill Magistrates who require Obedience in the receiued and approued Ceremonies or certaine Ministers who rather forsake their Ministerie and places then they will conforme themselues SCANDALL Scandall what it is is whatsoeuer is either a cause or an occasion of offence vnto any man Or it is a saying or fact or example or counsell of ours whereby our Brother or Neighbour is grieued or troubled or offended so as he is thereby either hindered in his right course vnto the way of life or turned aside there from or lead into some errour or sinne or confirmed in his euill may Rom. 14.15 1. Cor. 8.9 2 Scandall is two-fold Internall and Externall Scandall two-fold 1. Internall 3 Internall or inward Scandall is when the old Man giueth offence vnto the new Man Matth. 5.29 If thy right eye offend thee c. 4 Externall or outward Scandall 2. Externall is that which commeth from without and giueth any man either cause or occasion of ruine 5 Externall Scandall is two-fold Actiue or Giuen Externall Scandall two-fold and Passiue or Receiued 6 In both these two things are to be obserued First NW the Foundation or Matter that is the fact it selfe Secondly the Terme or Forme that is the occasion of

Separation two-fold it is two-fold for a Man may separate himselfe either absolutely from the whole Militant Church being caried away with error of mind and such is not in the Church Or by reason of some infirmitie or perturbation of mind because of offences he may separate himselfe from this or that particular Church Such may be of the Church seeing he is but rent from this or that member not from the whole body It is one thing to be cut off from the Body NW and another thing to be cut from a Member of the body He that is cut from the Body hath nothing common with the body He that is cut from a Member may be both formally by the Spirit and also materially by touch and cohesion of some other member ioyned to the body Now euery particular Church is a member of that Catholique body Also Vnitie considered two waies the Vnitie of the Church may be considered two waies for either it is Internall and formall by the Spirit of Christ in faith or it is Externall and materiall in the prosession exercises and signes of faith The former may really consist without the later but not contrariwise the later without the former For a Schismatique may breake the externall Vnion without breaking the Internall Neither do I speake this N. any way to excenuate the crime of this kind of Schisme for certainly euen this is a most pernicious Sinne because such a Schismatique as much as in him lieth destroyeth both himselfe and the whole Church also Which that we may the better vnderstand we must call to minde the Philosophers distinction of the WHOLE WHOLE two-fold which is of two sorts There is one WHOLE euerie part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike or of the same kind as earth water blood salt milke c. If diuision be made of any of these the powers of the whole do after a sort perish for by that separation and plucking in sunder it is much weakened yet in the parts the nature of the whole is preserued for euery part of earth is earth of water water c. There is another WHOLE euery part whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of vnlike or diuers kind Such be all liuing creatures and plants made of diuers members and parts If a man diuide these then neither the Whole nor the parts can remaine A man being drawen asunder into parts ceaseth to be a man Now the Church NW being a bodie composed of diuers parts when it is diuided both it selfe after a sort is ruined and the parts thereof being distracted doe perish Schisme is two-fold Pure or Mixedwith Heresie Schisme twofold 1. Pure Pure Schisme is that whereby the Vnitie of the Church is broken either by separation or other contumacie notwithstanding that such retaine an intire profession of the truth of God 2. Mixed with Heresie Schisme mixed with Heresie is that wherein together with the departure or contumacie there is ioyned some error in matters of faith Which likely happeneth in the end of all Schismes euery one being desirous to iustifie his disobedience and contumacie or departure from the rest of Gods people Schisme differeth from Heresie The differēce betweene Schisme and Heresie 1 Because Heresie holdeth some false point of doctrine Schisme breaketh societie to defend it 2 Heresie ouerthroweth the sinceritie of faith Schisme hurteth the bond of peace 3 Heresie in the beginning thereof holdeth some peruerse opinion Schisme in the end bringeth foorth Heresie 4 Schisme is as it were the generall kinde Heresie the speciall kinde For euery Heresie is a Schisme but not contrariwise euery Schisme an Heresie 5 Schisme is a certaine disposition Heresie an indurate habite 6 Heresie may bee kept secret a long time Schisme is presently discouered Againe Schisme may be 1. In Externall things 2. In prosession Schisme is either in Externall things as in the choice of Bishops or other Gouernours and Pastors of the Church Or in the Profession of life as the diuers orders of Monkes and Friers wherein euery Sect followeth a diuers rule or way to attaine eternall life condemning all other different from it 3. In Ceremonies 4. Jn phrases and words Or in Rites and ceremonies of religion as that of the keeping of Easter Or in Phrases and strife of words as is that concerning the reall presence among the Reformed Churches and of Christs Passion and Descent into hell with vs. Furthermore NW Schisme euen from the originall thereof proceedeth from euill For all good is vnited not diuided and GOD the auctor of all good is one simple without diuision Amongst Schismatiques Some Schismatiques greater sinners then others some are greater sinners than other neither are all induced to bee such vpon the same grounds and reasons For Some are carried with hatred towards their brethren with which vice the Donatists seeme to haue been infected in Augustines time Others are lead by ambition and desire of rule Many such schismes haue happened in the Synagogue of Antichrist at what time there were two or three or foure Popes together at once Others are carried with blind affection and fauour towards mens persons such were the Corinthians in the Apostles time and such at this day are those fond Preachers that not caring for truth labour to please men Others follow factions of meere ignorance of the truth who are the more tolerable if their ignorance be not wilfull and affected such were the people in Christs time Ioh. 7.12.40.41.42.43 For some said of Christ He is a good man Other said nay but he deceiueth the people Some said Of a truth this is that Prophet Other said This is that Christ And some said But shall Christ come out of Galile c. So there was saith Iohn a Schisme among the people Others are puffed vp with admiration of their owne vertues or with a vaine perswasion of their owne holinesse Such were the Catharists or Puritanes in the daies of Tertullian who sought for pure assemblies Others flie out by reason of discontentments and want of preferments of which sort we haue too many examples in our daies I neede not particularly to applie these things either vnto the Brownists who haue separated themselues from vs or vnto the refractarie Ministers who are disobedient vnto their lawful Gouernours amongst vs and disquiet our Church with Contentions These grounds which I haue laid are so plaine and easie that I thinke there is not any man so simple but may manifestly discerne how and in what sense they are and may be rightly termed Schismatiques If it be demanded How Schisme may be excused Whether in any case Schisme may be excused I answere It may so in some speciall cases I. Necessitie excuseth Schisme namely when good men are publikely expelled and banished and violently put out of their Churches so that they can haue no place left them neither among the Teachers nor among the hearers As at

this day we see whole families and assemblies compelled to flie out of their owne countrie and to liue in exile for Religion sake II. When the sinceritie of faith is so corrupt that holesome doctrine as the Apostle speaketh can bee neither taught nor learned the godly may depart For agreement and vnitie is commendable onely in the truth if truth be away wee ought to make no question of agreement and vnitie III. When the Sacraments are so corruptly administred that there is not scarse any step to be seene of Christs institution There is no doubt but a man may lawfully separate himselfe from that societie which retaineth not true Doctrine and the lawfull vse of the Sacraments But here both the Separatists and the Refractaries step in Obiections of the Brownists and Refractaries and labour to defend their Schisme alleaging 1. That we liue not according to our dostrine neither Ministers nor people 2. That whereas we abound with wickednesse yet we admit euery one promiscuously vnto the Lords Supper without further censure or discipline 3. That we vse Popish ceremonies in the worship of God I answere Answ generally These are no iust and sufficient causes to make a Schisme as appeareth in that the truth of doctrine and puritie of faith consist not in these things which whilest they grant vnto vs they condemne themselues in that they haue inconsideratly made a schisme from vs without iust cause Neither is it any hard matter to answere all their arguments in particular excepting the first Touching the Munisters therefore It is most certaine Of Scandalous Ministers that a faithfull Minitier of Christ ought not onely to know the will of God but also to do thereafter What Paul spake of the Law that not the hearers but the doers thereof should be iustified Rom. 2.13 that Christ speaketh of his Disciples Ioh. 13.17 If you know these things happie are you if you doe them But it cannot bee denied but that some Ministers offend this way which how they will answere before God let themselues looke vnto For my owne part I can say no more of such Ministers than what Christ saith of the Scribes and Pharisies Mat. 23.2.3 They sit in Moses chaire All therefore whatsoeuer they bid you obserue that obserue and doe but after their works do not for they say and do not It ought to content vs that they teach true doctrine and that they liue not thereafter it hurteth not me for they shall carrie their owne burdens The doctrine is ours the life is theirs let vs take the doctrine and leaue the manners I had rather haue a sincere Preacher of Gods Word that will declare Christ vnto me purely rebuke my sinful liuing comfort me with the sweete promises of the Gospell shew me how I ought to frame my life according to the will of God c. albeit his manners be somewhat corrupt and dissent from his preaching then to haue a wicked Heretique a pestilent Pharisie or a superstitious Hypocrite who outwardly shall pretend a certaine grauitie and a pure manner of liuing and yet corrupt the holy Scriptures leade the people into superstitious errors slatter the hearers preach for lucre mangle the doctrine of Christ and obscure the way of truth Of such Christ warneth vs to take heed saying Matth. 7.15 Beware of false Prophets which come to you in sheepes cloathing but inwardly are rauening wolues These things our Schismatiques know very well but not contented herewith they vrge Such a man was vnworthie to be admitted and now being in the Ministerie be ought to be put out which I leaue to the Magistrates and such as be in auctoritie to consider of As for the People Of Scandalous People the Separatists and Refractaries do limite and hedge in the Church too narrowly and straightly It is very lamentable indeed that the doctrine of truth is not heard with more fruit yet do they offend who looke for pure assemblies in earth without spot or blemish Christ compareth the Gospell vnto a net that containeth fish and filth and the Lords field hath in it both good corne and tares which yet must not be weeded out vntill haruest be come Vainely therefore doe they labour to seeke pure assemblies albeit if they would looke into their owne societies it may be they might finde therein as many Sinners as are in ours But these men ought to content themselues as the godly haue euer done that the wicked being knowne cannot hurt the saithfull who either haue no auctoritie to curbe them or cannot otherwise prouide for publique peace then by tolerating such And yet there want not in the meane time publique Lawes and penalties to restraine and bridle such as be notorious offenders That which they speake concerning the Communion Of promiscuous admission to the Communion is very inconsiderate also and foolish seeing neither Christ nor the Apostle Paul did euer speake any thing at all concerning the censuring and examining of others But command only that euery man should examine himselfe Christ celebrated his Supper with his weake Disciples and admitted Iudas to be partaker thereof as many excellent Diuines do hold Paul expressely commandeth that euery man examine himselfe It is my dutie to looke vnto my selfe and thine vnto thy selfe of euery other vnto himselfe So that a faithfull Minister seemeth to haue sufficiently discharged his dutie if he shall diligently admonish the Communicants hereof and not curiously prie into the secrets of other men Concerning manifest crimes the Church hath prescribed Lawes of admonition of Counsell c. If any list to communicate contemning these I see not how any man may exclued those from the Communion whom God the Father and Christ Iesus admit their ghuests neither doest thou know what God may worke in a Sinner euen in that very houre It is not a signe of an ingenuous and charitable mind to depart because of Sinners whom Christ inuiteth to come vnto him The Apostle saith 2. Tim. 2.20 In a great house there are not only vessels of gold and siluer but also of wood and of earth c. we must endeuour that we may be vessels of gold and siluer God only is to breake the vessels of earth in pieces As touching that we vse Popish Ceremonies in the Worship of GOD that appeares otherwise in my booke De Adiaphoris whereunto I referre the Reader Many men moue this Question Whether Schismatiques may be compelled Whether Schismatiques ought to be compelled to vnitie I answere Compulsion seemeth to be hard specially in such things as ought to be voluntarie Augustine confesseth that he was once of mind that neither Schismatiques nor Heretiques ought to bee compelled Lib. Retract cap. 5. But afterwards hauing by vse and experience learned what good a little discipline would effect he altreth his opinion and plainly defendeth that Schismatiques ought by all meanes to be compelled to concord and vnitie Yet herein great moderationought to be vsed we must