Common Places, Part 4 · Chapter 5
The fifth Chapter. Of diſcipline & gouernment of the Church, and namelie of Excommunication: Of order Eccleſiaſticall: Of Temples and their ornaments.
In 1. Cor. 10. verſe. 9. A definition of eccleſiaſtical diſcipline. Look the 18 Epiſtle, whoſe beginning is, Sum planéECcleſiaſtical diſcipline is nothing elſe but a power graūted to the Church by GOD, by which the willes and actions of the faithful, are made conformable to the lawe of GOD: which is done by doctrine, admonitions, correction, and finallie by puniſhments, and alſo by excommunicatiō if néede require. They that cannot abide this kinde of medicine, ſpeake ill of their Paſtors for dooing well their office. Howbeit of God whoſe meſſengers they be, they are not nor euer ſhall bée forſaken. Wherefore let vsus ſet before our eyes, what things muſt be obſerued in brotherlie correction. Two extremities in brotherlie correctiō to be auoided. In 2 Sa. 12. at the beginning.We muſt take héede that we auoide two extremities, and kéepe the meane. On the one part, that we vſe not a faire and flattering ſpéeche, whereby we rather nouriſh vices than remooue them. On the other part, that we vſe not ouer rough & rawe admonition: leaſt we rather turne a man from ſaluation, than leade him vntounto it. The meane muſt be kept which Chriſt will hauehave to be kept in the 18. Chapter of Matthew: Verſe. 15.If thy brother treſpaſſe againſt thee (ſaieth he) goe and reprooue him betweene thee and him onelie. But if he ſhall not heare thee, take yet with thee one or two. And if he refuſe to heare them, tell the Church, In 1. Sam. 2 verſe. 22.the which is verie neceſſarie, aſwell in ye Church as in the Common weale, and in euerie familie: forſomuch as the ſame being taken awaie, all goeth to wrack. For euen as there ſhall neuer want poore folkes whom we may helpe with our liberalitie, Mat. 26. 11.ſo there will neuer lacke vices of men, Of reproouing.the which by reproouing we maie heale: ſo as reproouing is an action pertaining to diſcipline, A definition of reproouing.whereby of charitie we are earneſt with them that are fallen as touching their ſinnes, warning them to repent according to the manner and forme ſet forth by Chriſt, to the intent that euill maie be taken awaie from among vsus. In this definition, action is placed as the generall worde: the efficient cauſe is charitie, for that it is no iuſt correction, if it procéede of hatred, wrath, or iniurie. But the matter wherein it is occupied, be ſinnes, and thoſe grieuous ſinnes, ſéeing lighter faultes pertaine not to this kinde of correction. The forme is the maner preſcribed by God. The ende is, that euill maie be taken awaie from among the faithfull: which is euerie godlie mans part to hauehave a care of in the Church, ſo much as poſſiblie maie be. Correction comprehendeth not diſcipline generallie,Yet neuertheleſſe correction containeth not diſcipline generallie, becauſe neither a Father, neither an Eccleſiaſticall Paſtor, nor yet a ciuill Magiſtrate ought to ſuffer ſinnes to paſſe, for that there be manie with whom brotherlie admonition is of no force. Wherefore the father if his offending ſonne, and the Magiſtrate if ſtubborne Citizens will not amend their liues, ought to puniſh them more ſharplie than by admonitions. A Paſtor ſhall correct with the greater diſcipline, a brother that goeth foreward in diſordinate life. This diſcipline is no inuention of man.Neither is this kinde of Action inuented by men, but eſtabliſhed by the lawe of God. Chriſt, as it is written in the Goſpell, ſaieth: Mat. 18. 15If thy brother treſpaſſe againſt thee, reprooue him betweene thee and him alone. And Paule vntounto the Galathians: Gal. 6. 1.If thy brother be ſuddenly taken in anie offence, ye that be ſpirituall, inſtruct him with all gentleneſſe. And in the 2. to the Theſſalonians: 2. Theſſ. 3. 15.Yee ſhall not eſteeme them as enemies, but admoniſh yee them as brethren. Verſe. 17.And in Leuiticus the xix. Chapter it is written: Hate not thy neighbour, but beare with him, correct him when he ſinneth, leaſt thou beare his ſinne: Reuenge not nor keepe hatred againſt him, but thou ſhalt louelove thy neighbour as thy ſelfe. So we are commaunded not onelie by the Goſpell but alſo by the lawe to admoniſh and rebuke our brother. Exod. 25. 5.And vndoubtedlie if we be commaunded to lift vp the aſſe of our enemie falling downe vnderunder his burden: howe much more is it commaunded that we ſhould helpe our brother when he falleth? Leui. 19. 14Alſo in an other place, to wit, in the 19. Chapter of Leuiticus God hath charged by the lawe, that a man ſhould not laie a ſtumbling block in his waie that is blinde, but ſhoulde rather bring him into the waie againe: but brethren which do ſinne grieuouſlie, are blinded with couetouſneſſe and doe ſtraie out of the waie: ſo as they cannot be ouerpaſſed of vsus without a fault.
Of Excommunication.
In 1. Cor. 5 at the end.2 Excommunication, as concerning the Etimologie of the word, is that, whereby we make anie voide of the fellowſhip of communion. The Grecians call it foreign. And vnderunder that name is ſignified ſome thing ſeuered from common things for Religions ſake, & that aſwell in the good as in the euill part. For euen great offenders be called Anathemata or accurſed. Rom. 9. 3.And in this ſenſe Paule would hauehave bin accurſed from Chriſt for his brethrens ſake. Among the Hebrewes it is called Cherem, that is, perdition, prohibition, or a thing prohibited. And it maie be alſo defined by thoſe things which are taught of the Apoſtle, A definition of excommunication.after this maner: Excommunication is the caſting out of a godleſſe man from the fellowſhip of the faithfull, by the iudgement of them which be chiefe and the whole Church conſenting, by the authoritie of Chriſt, and rule of the holie Scripture, to the ſaluation both of him that is caſt out, and of the people of God. An order of ye Treatiſe.Now let vsus ſée how neceſſarie this puniſhment is. Secondlie what things ought to goe before. Afterward who is to bee excommunicated. Further from whence he ſhould be caſt, whither he ſhoulde be caſt, by what degrées, by whom, when, why and by what motion or inſpiration, and what we ſhould at the length doe with him that is excommunicate.
How neceſſarie a thing excommunication is. Mat. 18. 173 By the Goſpell we eaſilie knowe how neceſſarie this ought to be accounted in the Church. In the 18. of Matthew when Chriſt had taught as concerning brotherlie correction, he added: But and if he ſhall not heare the Church, let him be vntounto thee as an Ethnick and Publicane. Ibid. ver. 18Againe, Whatſoeuer ye ſhall binde vponupon the earth, ſhall be bound alſo in heauen, and whatſoeuer ye looſe vppon the earth, ſhall alſo bee looſed in heauen. Wherefore ſéeing it is the Goſpell of Chriſt, as touching all the parts, it ought to be receiued of the Church, & credite euerie where to bee giuen vntounto it. So as they are to bee woondered at, which would profeſſe the Goſpell, and yet doe exclude this particle. Wée reade in the 13. of Deuteronomie: Verſe. 5. Ier. 51. 6.Take away the euil from among you. And in Ieremie it is written concerning Babylon: Flie you from the middeſt of her. Eſa. 52. 11.Moreouer the Iſraelites were forbidden to touch vnpure things: and if they had perhaps touched thoſe things, they became ſo vncleane as they were ſeuered from the companie of others. Leui. 13. 46The lepers were baniſhed from the Campe. And the Lord expelled out of the garden of pleaſure, Gen. 3. 23.the firſt parents when they had ſinned. Gen. 4. 14.Caine alſo after the killing of his brother, went as a runnagate from the ſight of his parents. Finallie if there were no other teſtimonie extant: 1. Cor. 5. 3. 2. Theſ. 3. 14that which we hauehave out of Paule to the Corinthians, to the Theſſalonians and elſe where, ought to be ſufficient. Alſo Iohn in the ſecond Epiſtle, Irenaeus. 2. Ioh. ver. 10. The ſecond Epiſtle of Iohn whoſe it is.the which Irenaeus in his firſt booke confirmeth to be the Apoſtles, (although ſome thinke the ſame to be the Epiſtle of one Iohn a Prieſt) ſaieth: If any man come and bring not this doctrine, him receiue ye not into your houſe: neither ſay ye vntounto him: God ſpeede, and doe not ye communicate with euill workes. In like maner doeth the Apoſtle ſéeme to hauehave written vntounto the Epheſians: Ephe. 5. 11.HaueHave no fellowſhip with the vnfruitfull workes of darkeneſſe.
4 Before excommunication, Correction goeth before excommunication. Mat. 10. 15.goeth brotherlie correction. For Chriſt ſaide: If thy brother ſhall hauehave ſinned againſt thee. Neither is he to be thought that he ſinneth not againſt vsus, which ſinneth againſt God, ſéeing we be his children & the members of Chriſt, yea verilie, the Saints are ſo prepared, as they eaſilie neglect that which is committed againſt themſelues, and ſoone forgiue their owne iniuries, except ſo much as they perceiue them to redound againſt God. What maner of corrections ought to be.But and if the ſinne be common and knowen to all men, ſhall it hauehave néede of brotherly correction? No verilie, let it be brought and made manifeſt vntounto the Church. But it ſhall bée néedefull that the minde of the ſinner be ſearched out, whether he hauehave minded to repent and returne into the waie. This being purpoſed, he which ſinneth openlie, muſt be exhorted and admoniſhed. Whereby it appeareth that in al ſinne aſwell ſecret as publike, there is néede of brotherlie correction. The which behooueth not to be doone ſoftlie and ſlacklie: but verie earneſtly muſt be layde before the eyes of ye ſinner the weight of his tranſgreſſion, the wrath of God kindled and ſtirred vp againſt him, the puniſhment that remaineth for him: finally the offence wherby he hath hurt the Church: But let the rebuke be gentle, as procéeding from a frendly minde. Otherwiſe if he ſhall thinke thée to bée his enemie, thou ſhalt rebuke him without any fruite. This vntounto the Galathians is commended: Gal. 6. 1.You that be ſpirituall rebuke your brother in the ſpirite of gentleneſſe. Excommunication muſt not be raſh. Let ſpace be giuen to the ſinner to thinke with himſelfe, that he maie the eaſelier repent. A Phiſitian doth gently handle ſores: he doth not ſtraightwaie prepare an Iron & fire: And all waies and meanes muſt bée attempted, if it be poſſible without impairing the word of God, to retaine him that hath ſinned in the Church, before that excommunicatiō be vſed. If he which was fallen, giuegive place to admonitions, & promiſe faithfully, that he will change his life, and with teares and confeſſion of ſinne doe teſtifie a repentance and ſorrow of minde, and doe take awaie the offences and occaſions of ſinnes, there let admonition ceaſe. For now the brother is wun vntounto Chriſt. But if he ſhall diſpiſe to heare, being warned twiſe or thriſe before witneſſes, let him be brought to the rulers of the Church, of whom alſo he ſhalbe admoniſhed. But if he ſhall make light of them, let the Elders referre the matter vntounto the people of Chriſt, and by the inſtitution of the Apoſtle, vnleſſe he ſhall firſt repent, let him with the conſent of the whole Church be excommunicated. Theſe things ought to goe before this iudgement.
Who is to be excommunicated.5 Nowe remaineth to ſée who he is that muſt be excommunicated. He muſt be (as Paul taught) among the number of the brethren, 1. Cor. 5. 11who although he confeſſe Chriſt in wordes, yet in déedes (as it is written vntounto Titus) denieth him. Tit. 1. 16. AuguſtineNeither is the expoſition of Auguſtine allowed, that foreign, that is, the partie named to be excommunicate ſhould be referred to an adulterer, a drunkard, and to other great crimes which follow after. For ſinnes alſo which be not ſo publike and knowen vntounto all men, when they ſhall be ſtirred vp through brotherlie correction, How priuat ſins become publike.are by accuſing to the Church, made publike. Alſo they that be infected with ill doctrine are excommunicated. As vntounto the Romans it is written: Beware of them which bring diſcordes and offences among you, Ro. 16. 17.beſides the doctrine which ye hauehave learned, and ſhun ye them. Gal. 1. 8.It is alſo ſaid vntounto ye Galathians: He that ſhall preach any other Goſpell than that which wee hauehave preached, let him be accurſed. VntoUnto Titus: After one or two admonitions auoide an Hereticke. Tit. 3. 10.The ſelfe ſame thing alſo hath Iohn, 2. Ioh. v. 10whom we alleaged a little before, that for falſe and corrupt doctrine ſake we ſhoulde not ſaie vntounto him that cōmeth vntounto vsus: God ſpeede. And vntounto this hauehave all thoſe vices reſpect, of the which Paul ſaieth: 1. Cor. 6. 10They that doe ſuch things ſhall not poſſeſſe the kingdome of Heauen, of the which thou haſt a particular enumeration aſwell to the Corinthians, Ephe. 5. 3. Col. 3. 5.as alſo vntounto the Epheſians, and Coloſſians, and elſe where. And when thou heareſt reckoned vp euill ſpeakers, drunkardes, couetous, &c. VnderUnder theſe names vnderſtand them, who are not penitent at all, but be of an obſtinate minde, neither will amend thoſe things which they hauehave committed, but rather make vaunt and boaſt of theſe vices. But in the Epiſtle which is written vntounto the Theſſalonians, when he had ſpoken of them which labour not with their handes, but be idle and deale curiouſly, he added a generall particle, when he ſaieth: And euerie man walking inordinatelie. 2. Theſſ. 3. ver. 10 & 11And he is ſaid to walke inordinatelie, which dealeth againſt the word of God. Howe one muſt not be excommunicated for an other.Neither muſt it be ſuffered that one ſhould be excommunicated for another, vnleſſe perhaps he alſo hauehave offended, and is intangled in the ſame vice or gaue his conſent vntounto him that offended. Auguſtine.Auguſtine in an Epiſtle vntounto Auxinus a Biſhop wrote: The whole houſe muſt not be comprehended within the curſe for the ſinne of the goodmā of the houſe: as the ſame Auxinus vnwiſelie did. Gal. 6. 5.VntoUnto the Galathians it is ſaid: Euerie man ſhall beare his owne burthen.
6 Now preſently will we ſhew from what things he who is ſeuered from the Church by excommunication is excluded. From what things the partie excō municated is excluded.This if we ſhall expreſſe in a worde, is the fellowſhip of the faithfull, among whom there is a coniunction, forſomuch as company is not eſchued in reſpect of Religion. But it is méete that we diſtinguiſh what fellowſhip is. Cōm…al diſtinguiſhed.One is inward and as touching God, vntounto whom we are coupled by our ſpirit in faith, hope, charitie and all vertues, together with all the beléeuers in Chriſt. But an other is outward, whereby we are partakers, aſwell of the Sacraments as alſo of the conuerſation with the members of the Church. Excommunicatiō doth not ſepar…te vsus from God, but declareth vsus to be ſeparate.From that firſt coniunction, excommunication doeth not caſt vsus out, as the firſt and principall cauſe: but from thence euerie man falleth awaie by his owne ſinne, while he doeth againſt faith, is enemie vntounto charitie, and reſiſteth other vertues. But from the latter, excommunication driueth vsus, leaſt we ſhould be partakers of the Sacraments and fellowſhip of the faithfull: and the latter dependeth altogether of the firſt. For a man is excommunicated for no other cauſe, but that he is now for ſome grieuous ſinne that is knowen and manifeſt, declared a ſtraunger from God and from the charitie of his neighbours. But becauſe Paul wrote: 1. Cor. 5. 10For then ye ſhould gōe out of the world, he ſignified that all fellowſhip with excommunicates is not taken awaie: Excommunication taketh not away all fellowſhip.becauſe it is lawfull to communicate with them in thoſe things without which we cannot liue. For if by chaunce a Magiſtrate ſhould be excommunicate and ſomething in the meane time ſhoulde happen wherby there ought to be treating & dealing with him, we muſt not refuſe to deale with him, leaſt the Common weale ſhould be troubled. And the verie ſame muſt be iudged, if a father or a huſband ſhall be excommunicated. The wife or children are not for this cauſe ſet a part from liuing with him, neither be they excommunicated by reaſon of the conuerſation with him, vnleſſe they conſent and be partakers all in one crime. Neither is it to be otherwiſe iudged of the buying of Marchandiſe of them that be excommunicate, if that neceſſaries vntounto life cannot otherwiſe be had: for if all euill men ſhould be auoided in bargains and ciuill contracts, we ſhoulde of neceſſitie goe foorth of the world. Albeit I confeſſe, that ſéeing at this daie the Churches be moſt large, we are not ſo greatlie vrged with this neceſſitie. For that which we cannot get of ſome, we ſhall eaſilie attaine of others.
7 And when we be demaunded to what purpoſe the excommunicats be driuen foorth: We will aunſwere not doubtleſſe to the intent they ſhould deſpaire or think themſelues to be without remedie of ſaluation. For while we be in this life, we muſt neuer laie awaie the hope of ſaluation, vnleſſe the ſinne againſt the holie Ghoſt ſhall happen, Sinne againſt the holie ghoſt.which ſéeing it is not vnderſtood vnles it be ſhewed by a certaine priuate reuelation, hope muſt not be caſt away. In auncient time ye Church had the gift of trying of ſpirites, The gift of tryall of ſpirits ſealed in the Church.whereby peraduenture this kinde of ſin was knowen. But at this daie, ſéeing we hauehave no tryall when anie man is detained therewith, we muſt hope well of all men: And albeit that the excommunicate man, as touching himſelfe, is deuided from the Church, yet the Church is not deſtitute of that which it ſhould deale towards him. The dutie of the Church towards the excommunicate.For it will exhort him, comfort him, and pray for the conuerſion of him. And finallie, as being deſirous of his ſaluation, doth beare great charitie towards him. The cauſes of excommunicationBut the degrées of them which be renewed from the Sacraments, are found ſundrie and manifolde among the Fathers. AbſtinentsCyprian maketh mention of Abſtinentes. For ſo he calleth them, which for a certaine time are driuen from the Sacraments. They alſo be excommunicate, who doe not yet repent, vntounto whome the Sacraments are forbidden, not for a definite time as to the abſtinents. Thirdlie there be thoſe which be accurſed of whoſe ſaluation there is no more hope. Chryſoſtom of a man accurſed.Chryſoſtome wrote an Homelie of the accurſed, and ſhewed that neither the liuing, nor the dead ſhall be puniſhed with this kinde of puniſhment. That the dead ſtand now at the tribunall ſeate.For of the liuing we muſt perpetuallie hope well, and the dead ſtande nowe at the tribunall ſeat of God. It is lawfull (ſaith he) to curſe opinions, but not men. A part of this ſaying we willinglie allow, wherein it is ſaid that we muſt not caſt awaie hope of them that be onliue. But whereas he ſaith that no man muſt be puniſhed with a curſe, it agréeth not with ye ſayings of other fathers & Councels, which curſed Arrius, Manicheus, and manie Heretikes. Further it ſéemeth to agrée but little with the holie Scriptures: ſéeing it is ſaid vntounto the Galathians: Gal. 1. 8.If an angell from heauen ſhal preach anie other Goſpel than we hauehave doone, let him be accurſed. In the Synode of Nice there ſéeme alſo ſome degreées to be appointed in the Church. In the Synode of Nice. Hearers.In ye firſt place were herers, bicauſe they were ſuffered to be preſent at ye holy preaching. Wherfore none were vtterlie driuen awaie, vnles there were ſome open derider & contemner. There were alſo men that proſtrated themſelues, Men proſtrated.who deſired pardon of the miniſters of the Church for their ſinnes committed. There be alſo ſuppliants reckened, Suppliāts.who not withſtanding they were driuen from the ſacraments, yet when the faithfull prayed, they were ſuffered to be preſent: vntounto which degrée it ſéemeth that the abſtinents did pertaine. Finallie they are reckened which communicated in the Sacramentes with the whole Church. Excommunicants.Among theſe degrées it was accompted the ſmalleſt to be driuen from the Euchariſt for a time: more gréeuous to be put apart from the companie of them that prayed, but moſt gréeuous of all to be remooued from them that laie proſtrate. But as touching the Councell of Nice, manie thought that theſe articles were counterfeit, and that they are not to be reckened for the lawfull decrées of that Synode, ſéeing they are almoſt no where obſerued: yet out of Cyprian we manifeſtlie gather, To men fallen into Idolatrie no peace giuen but at the houre of death.that there were ſome degrées, vntounto them which were falen into Idolatrie, (as he ſaith) there was giuen no peace by the Church, vnleſſe it were about the houre of death: but vntounto adulterers it was graunted after a long repentance. Adulterers. Libellates what they were.But vntounto the Libellatiſtes (for ſo were they called which for monie redéemed themſelues in the time of perſecution) pardon was ſomewhat eaſilier granted. So as out of the Fathers are eaſilie gathered theſe degrées, which neuertheleſſe cannot be prooued by the holie ſcriptures.
Who ſhold vſe the ſentence of excommunication.8 Now are we to intreate, who they be which ought to exerciſe excommunication. Separation from God and from the members of Chriſt, the which (as wee ſaid) happeneth through infidelitie and other ſins, cannot be laid vppon vsus by anie creature: wée ſeparate our ſelues from God. Eſa. 59. 2.Wherfore Eſaie ſaide: Sinnes hauehave made a ſeparation betweene me and you. Rom. 8. 35. & 39.And Paul ſaide that he certainlie knewe that no creature could pluck him awaie from that louelove wherwith God & Chriſt loueth theirs. But Excō munication which is a token of this inward *Apoſtaſie is a falling away from him that we profeſſe.Apoſtaſie (in déede not a certaine and neceſſarie token, yet a great one and greatlie to be feared) muſt be inflicted by the Church of Chriſt. Excommunication is no certaine token of the ſeparation from God.And therefore I hauehave ſaid, that it is no certaine and neceſſarie token of the ſeparation from God, and the members of Chriſt, becauſe it maie ſometime be, that a good and innocent man maie be excommunicated by the corrupt iudgement of the rulers in the Church, as we hauehave knowen it to bée doone more than once in the councels and among the Fathers which were otherwiſe accounted holie. Wherefore by excommunication we are not properlie ſaid to be ſeparated from God, but are ſhewed and diſcerned to be ſeparated: A ſimilitudeas in the old law, a prieſt when he iudged anie Leaper, did not infect him with leproſie, but pronounced him to be alreadie infected. Mat. 16. 18Neither is it againſt this ſenſe that the Church is ſaid to bind & looſe: becauſe this iudgement when it concurreth with the word of God, Howe God worketh together with the iudgement of the Church.is not in vaine. And ſéeing God worketh together with them, the ſeparation which had alreadie happened to the poore wretch, is become more gréeuous. But now this onelie we ſay, that in excommunication it perpetuallie happeneth, that Apoſtaſie and falling awaie from God goeth before the ſame: and ſo God worketh together with this iudgement of the Church, when according to the rule of the holie ſcriptures it decréeth that he maie ſend ſcourges and vncleane ſpirites for to vex them that be excommunicate. Ambroſe.We read of Ambroſe, that the Scribe of Stellico, when as he had excommunicated him, beganne to be gréeuouſlie vexed with an ill ſpirite. And theſe thinges doth God to the intent he maie declare, that he confirmeth that in heauen which in earth ſhall be iuſtlie bound.
9 But that we maie rightlie vnderſtand, who ought to be excommunicate, it is néedefull to diſcuſſe in what ſort the ſocietie of the Church is. It is not ſimple, What maner of ſocietie ye Church is of.but it is cōpounded of one alone, of manie good gouernours, and of the gouernment of the people. For from it muſt be remooued pernitious kindes of common weales, I meane, Tyrannie, the gouernment of a few, How it is a monarchie. Act. 20. 28.and the Lordſhippe of corrupt people. If thou reſpect Chriſt, it ſhall be called a Monarchie: For he is our king, who with his owne blood hath purchaſed the Church vntounto himſelfe. He is now gone into heauen, yet doeth he gouerne this kingdome of his, indéed not with viſible preſence, but by the ſpirit and word of the holie ſcriptures. How it is an Ariſtocracie. 1. Co. 12. 28 Ephe. 4. 11.And there be in the Church which doe execute the office for him: Biſhops, Elders, Doctors, and others bearing rule: in reſpect of whom it maie iuſtlie bee called a gouernment of manie. For they which are preferred to the gouernment of Churches, onlie becauſe of the excellent gifts of God, as touching doctrine and pureneſſe of life, muſt be promoted vntounto theſe degrées. Theſe offices are not committed vntounto them, according to the eſtimation of riches and reuenewes, not for fauour, bewtie, or nobilitie ſake, but in reſpect of merites and vertues: but if it be otherwiſe, it is doone againſt the rule. But becauſe in the Church there be matters of verie great weight & importance, How it is a Democracyreferred vntounto the people, Acts. 1. 15. Acts. 6. 2.(as it appeareth in the Acts of the Apoſtles) therefore it hath a conſideration of politike gouernment. But of the moſt weight are accounted excommunication, abſolution, chooſing of miniſters and ſuch like: ſo as it is concluded, No man can be excommunicated without the conſent of the Church. The Romane common weale.that no man can be excommunicated without the conſent of the Church. On this wiſe it ſtood with the common weale of Rome: In the miſerable & moſt daungerous times. It created a Dictator, who behaued himſelfe as a Monarch. It appointed alſo a Senate, hauing reſpect vntounto vertues and merites. By reaſon whereof it might be called a gouernment of manie. Howbeit in the moſt weightie affaires and in confirming of lawes and decrées, the matter was brought vntounto the common people of Rome, by meanes whereof it was iudged to be a gouernment of ye people.
10 Cyprian writeth vntounto Cornelius the Biſhoppe of Rome, Cyprian.that he laboured much with the people that they which are fallen might hauehave pardon. Which if it might hauehave béene giuen by him ſelfe, there had béene no néed that he ſhould ſo greatlie hauehave trauelled in perſwading of the people. AuguſtineAnd Auguſtine againſt the Donatiſtes ſheweth ye ſame, when he ſaith: We muſt then ceaſe to excommunicate, if the holie people ſhall be infected with one and the ſelfe ſame vice. For it will not (ſaith he) conſent to excommunication, but will defend and maintaine him whom thou ſhalt excommunicate. Wherefore this right pertaineth vntounto the Church, neither ought it to be plucked from the ſame: againſt which opinion they chiefly are, Excommunicatiō muſt not be committed to one Byſhop or Pope.which would hauehave the ſame to be committed vntounto one Biſhop or Pope, becauſe they ſaie that a biſhop is the vniuerſall Church, (as they ſpeake) virtuallie. But at this daie we ſée that he is oftentimes the whole Church, as I maie ſo ſaie, viciouſlie. This vnderſtand thou of them that be euil & that deale tyrannouſlie. They are woont to ſaie that this is therefore to be doone that tranquillitie maie be kept. For if ſo be that conſent of voices ſhould be left vntounto the multitude, there wilbe tumults and ſeditions raiſed vp. But theſe men ought to conſider that the Citie of Rome was in better ſtate, when it ſuffered thoſe broiles of the Tribunes and people, than afterwarde when it was come vntounto Tyrantes. For in thoſe turmoiles of the people, thou maieſt perceiue ſome good and wholſome laws continuallie to be made: and manie wicked were condemned. By meanes whereof, the Romane common weale flouriſhed and ſtood. But when it was come to the Tyrannie of one, it ſuffred Neroes, Domitians, Caligulaes and Commodoes, and other like peſtiferous perſons. Euen ſo, when excommunication was turned to one man, thou maiſt often times ſée him with great abuſe excommunicate others, who is himſelfe excommunicated, and cut off, both from Chriſt and from the true Church: which thing is in no wiſe conuenient to be doone. For he that commandeth a man to be baniſhed, it is neceſſarie that he himſelfe hauehave the right of the Citie. And that the Biſhoppes of Rome be excommunicate and be ſtrangers from the Church, A proofe yt the Pope is excomunicated frō the Church Gal. 1. 8.the Epiſtle to the Galathians doth ſufficientlie teach: where it is ſaid: If anie man ſhall preach any other Goſpel than we hauehave done, let him be accurſed. And that they doe teach otherwiſe than doe the holie Scriptures it is ſo euident as it néedeth no proofe. Further it is required, that they which be excommunicate ſhould be preſent: neither can it therefore be, that they which be in England or in Spaine ſhould be condemned by them which be at Rome. Of this matter as we hauehave aboue declared, The Councell of Africke.did the councell of Africke complaine; And Cornelius the Biſhoppe of Rome, in the time of Cyprian ſent backe to bee abſolued into Africa thoſe which were there excommunicated. TertullianAnd Tertullian in Apologetico Chapter 39. writeth that iudgements were giuen in the Church with great conſideration, as with them that were aſſured of the ſight of God, and that there was a ſingular prouidence of the iudgement of God the elders or Prieſtes ſitting as chiefe, who attained vntounto the degrée and honour, not by reward but by teſtimonie: that is to wit, becauſe they were allowed for their life & maners.
11 There is a ſaying of ſome, The opinion of them which ſay that excommunication is not needfull.that in times paſt, ſéeing Magiſtrates were Ethnickes, excommunication might take place: but not at this daie when as the Magiſtrate is a Chriſtian, who with the ſword and ciuil puniſhments, taketh awaie euill from among the Cities and Church. But let theſe men know, that there be manie vices whereat the ciuill lawes do wincke, as adulteries, drunkenneſſe, euill talke and ſuch like kind, yet cannot thoſe things be ſuffered of the Church. Againe, the Magiſtrat doth oftentimes puniſhe by monie, by a certaine exile and priſonment for a time: which puniſhments being performed, he reſtoreth them to be citizens, neither requireth he anie repentaunce: but the Church cannot reconcile vnleſſe they be ſuch as be penitent. Wherefore let not iuriſdictions be confounded. The difference betweene ciuil power and eccleſiaſtical power in reconciling.Let one be ciuill and an other Eccleſiaſticall. Yet doe we not denie, but that princes or a Magiſtrate hath that principall power, by which, although he exerciſe not all offices and all Arts in a common weale, yet doeth he prouide that all things be doone in due order: 1. Chro. 15 & 25. &c. 2. kings. 12. 2. king. 18. 4 2. kings. 22. &c.And if ſo be that the miniſters of the Church behaue not thēſelues well he correcteth them, as Dauid, Ioas, Ezechias, and Ioſias reformed the religion and Prieſtes.
12 Now let vsus ſée, When excō munication muſt be vſed. Auguſtine The Donatiſts.when excommunication muſt be vſed. Auguſtine in the 3. booke againſt the Epiſtle of Parmenianus and in manie other places againſt the Donatiſtes writeth that the ſame muſt be vſed when there is no danger of ſchiſme. The Donatiſtes did vrge him, obiecting that the Catholikes hauehave no Church, becauſe they wanted excommunication. On the otherſide Auguſtine obiected Cyprian, who in his Sermon de lapſis, Cyprian.complaineth, that certaine biſhoppes of his time were greatlie corrupted, who notwithſtanding the poore did ſtarue, they would poſſeſſe plentie of ſiluer, they drew lands vntounto them by craftie practiſes, and by manifolde increaſing of vſuries they made their gaine the greater: from whom neuertheleſſe Cyprian did not ſeperate himſelfe: and yet neuertheleſſe we muſt not beléeue but that he had a Church. Therefore Auguſtine ſaide: If it maie be doone without ſchiſme, let it be had: if otherwiſe let vsus ſtaie our ſelues: For that would be to ſéeke deſtruction, and that which was inuented for charitie ſake, would be repugnant vntounto charitie. He alſo bringeth the parable of the tares, Mat. 13. 29. The parable of the tares.wherin Chriſt would not hauehave the tares plucked vp, leaſt the wheate ſhould be deſtroied together with it. And he calleth to minde the example of Chriſt, Iohn. 12. 6. Mat. 26. 21 Iudas communicated with the Lord.who forbare Iudas whom he knewe to be a thiefe, and did communicate with him in the inſtitution of the ſupper. Let vsus excōmunicate (ſaith he) the faults: the which ſéeing no man dare defend, we ſhall runne into no danger. Let vsus alſo excōmunicate mē when we perceiue it may bée doone. But and if we ſhall perceiue that the greater part of the Church is infected with one and the ſame vyce, it remaineth that we ſorrow & lament. And he maketh mention of the 9. Chap. of Ezechiel, Verſe. 4.where it is read: They which in the middeſt of the people did lament the iniquities of the people, were noted with a ſigne in their foreheades, and ſo they eſcaped from the diſtroyers. So (ſayeth he) it will ſometymes without ſeparatiō be enough, among the middeſt of wicked men, to lament and bewayle the iniquities which are committed. And where as the Apoſtle ſayth: Take ye awaie the euil from among you, 1. Cor. 5. 13he ſometimes meaneth that each one ſhoulde driue awaie ſinne from himſelfe. And becauſe that Paul (as we hauehave noted) ſpeaketh of the taking awaie of an euill man, he interpreteth his words of the inward euill man, which each one ſhould put off. And he interpreteth that which Paul ſaith: If anie that is called a brother: He ſaith not: If manie brethren, or if the greateſt part be ſuch: but, If anie man in the ſingular number: as though hée had ſaid: If one or two ſhall ſo be. And hée alleadgeth out of the ſecond to the Corinthians: 2. Co. 12. 21I feare if I ſhall come vntounto you, the Lord will humble me, & I ſhall be conſtrained to bewaile many, which hauehave not repented them of whoredome, vncleanneſſe, and wantonneſſe: I will not ſpare you. Behold ſaith Auguſtine, Auguſtine.ſéeing manie were infected Paul ſaith, that there remained nothing ouer and aboue vntounto him, except wéeping and mourning. And in that he added I will not ſpare, he referreth it to anie ſcourge & puniſhment whatſoeuer is to be laide vponupon them. For the Apoſtle wold, that they alſo ſhould after ſome ſort be afflicted, to ye intent they ſhold be made more apt to repent. Manie times are wholeſome admoniſhments heard, when we be vexed with ſcourges and afflictions. Cyprian.Wherfore ſaith Cyprian: He ſpake thoſe thinges in the time of perſecution, and as we thinke not without fruite; the which things he firſt forbare to ſpeake, becauſe he ſhould hauehave ſpoken them vnprofitablie. So as the bleſſed Martyr cited the ſentence of Dauid: Pſal. 89. 32.If they keepe not my precepts, and walke in my commaundements: If they profane my righteouſneſſe, I will viſite their wickedneſſe with the rod, but I will not take awaie my merciemercy from them: So that in that caſe, there remained onelie ſighing and mourning. For which cauſe he left men that were ſo corrupted, to the chaſtiſing of God: and whatſoeuer ſeparation from them thou ſhouldeſt attempt, it would be vaine and vnprofitable.
13 But this feare of Auguſtine ſéemeth to be ouermuch, Auguſtine feared too much touching the parable of the tares.as though we ought to leaue the word of God, for the auoiding of ſchiſmes and tumults. Let vsus follow that which God commandeth, and cōmit the euents vntounto his prouidence. Mat. 13. 29.The parable of tares ſerueth not to this purpoſe. For God ſheweth by the ſame, why he himſelfe who is able, doeth not plucke vp the tares, nor yet deſtroieth euil men whom he with ſo great patience ſéemeth to ſuffer among the Saintes. And hée declareth that he ſuffereth this, for the commoditie of them that be perfect, to the intent that they ſhould want no exerciſe, and matter vntounto vertues. We are not to imitate God in all things. Matt. 5. 45.But we are not bound in all things to follow and imitate God. Hée cauſeth his ſunne to riſe alike vppon the good and badde: but we muſt not beſtow benefites without making of difference, but muſt doe it ſpeciallie to the houſhold of faith. God reuengeth ſinnes: neither behooueth it that euerie one of vsus purſue his owne iniuries. When we hauehave a certaine and ſpeciall commandement, we are not to appeale from thence to the generall imitation of GOD. And as touching Iudas, Of the ſinne of Iudas.his ſinne was not knowen and manifeſt, nor yet conuicted by anie iudgement. The verie which thing perhappes maie be ſaide of the euill Biſhoppes, whō Cyprian doth ſo deſcribe: Of euil Byſhops in the time of Cyprian.Their crimes were not purſued in iudgement, or detected by Eccleſiaſticall accuſation: or elſe (which ſéemeth more likelie vntounto me) by reaſon of perſecutions, which dailie waxed more gréeuous, Councels and Synods could not eaſilie be had, We muſt not for anie mans exā ple breake the cōmaundement of God.by which thoſe corrupt Biſhops might be excommunicate and depoſed. Further, admit that Cyprian bare with them, we muſt ſée whether he did it wel. No mans example muſt lead vsus to be againſt the commaundements of God. And that interpretation of Paul, 1. Cor. 5. 13.to wit, that an euill man ſhould be taken from among vsus, is not verie fit. For the Apoſtle expreſſelie maketh two kindes of euill men: Two kinds of euil men.the one is of brothers, and the other is of infidels. And as touching the vngodlie, I confeſſe that we hauehave néede to depart from their vices in minde and inward man, neither is it required of vsus, that we ſhould be ſeparated from them. But from brothers that be infected and corrupted, the Apoſtle requireth that wee ſhoulde be diuided both in minde and in familiaritie. Neither are thoſe interpretations verie likelie to be true: 1. Cor. 5. 11.If anie man being named a brother, &c. Becauſe in this place, Paul had reſpect neither to fewe nor manie. Onlie he would deſcribe who ſhould be puniſhed by excommunication. Alſo in the ſame place: I feare leaſt if I come vntounto you the Lord will humble me, 2. Co. 12. 21&c. Becauſe ſéeing he ſaith: I wil not ſpare: it might aſwel hauehave reſpect to the iudgement of excommunication, as to the inflicting of the paines and puniſhments. Nowe muſt we thinke that ye Apoſtle diſagréeth from himſelfe, who elſewhere forbiddeth that we ſhould not ſo much as take meate of them. I know that Auguſtine aunſwereth, that euerie godlie man can doe this of himſelfe: namelie to withdraw him ſelfe from euil men leaſt euil talke ſhould corrupt good manners. 1. Co. 15. 33But if this be left vntounto euerie mans owne wil, No man of his owne authoritie muſt ſeparate himſelfe from his neighbour. It is better to hauehave ſmal Churches than great Churches polluted.that he maie hauehave the power of departing and ſeparating himſelfe from whom he will, there will ariſe priuie hatreds, contentions, and diſcords farre more gréeuous, than if we ſhould vſe publike excommunication. It is better to hauehave leſſe Churches, than ſo great and populous, which neuertheleſſe are polluted and infected on euerie ſide.
14 Wherefore ſome men ſéeme to bée ſomewhat afraid of turmoiles and troubles, that they prouide for their owne quietneſſe & faine and dreame vntounto themſelues a certain tranquillitie and peace in the Church: the which it is vnpoſſible to hauehave, The church cannot be wel gouerned without troubles & diſquietnesif they will rightlie féede the flocke of Chriſt. For they cannot hauehave al things at reſt and quietneſſe, vnleſſe they will winke at faultes. The Synode of Nice aſſuredlie had no reſpect vntounto theſe things, An example of the Synode of Nice.when it condemned Arrius and his fauourers, whereas yet a great part of the learneder and mightier ſort of the world fauored him: wherby afterward much troubles followed in the Church, in ſuch ſort as welnéere the whole world was ſhaken. Neither did the Lord, Iohn. 6. 16.when (manie were offended becauſe he ſpake hard things, and difficult to be vnderſtood) deſiſt therefore from preachers of the trueth, but turning to the twelue, ſaid: Will ye alſo goe awaie? Ibid. ver. 67They ſaie that we ſet foorth things vnpoſſible, becauſe if the greater part of the Church bée corrupted, who ſhall excommunicate? Wée aunſwere, that that which our aduerſaries vnderſtand is vnpoſſible, to wit, that the whole Church or the greateſt part thereof ſhould be all infected with one and the ſame kinde of vice, ſo as there ſhould not manie times happen repentance and amendement in the meane while. Ouer this why are not vices which grow reſiſted at the beginning? We muſt not expect till a diſeaſe inuade the whole bodie. Whereof comes ſo great a corrupting in the ChurchNeither commeth it otherwiſe that in ſo populous a Church the multitude ſhould be corrupted, but becauſe they intermitted this diſcipline. If the Elders and principals of the Church had not ceaſed, but continuallie had deliuered vntounto the people to be excommunicated thoſe whom they perceiued to be paſt amendement, the whole Church ſhould not ſo welnéere wholie hauehave béene defiled.
15 And when they demaund: What is to be done if the people conſent not vntounto excommunication.What ſhall be doone if it happen not that excommunication of the offenders is not obtained by the conſent of the people? I will aunſwere, that this at the leaſtwiſe muſt be regarded, that the Paſtor diſtribute not the Sacraments vntounto them that be condemned & conuicted of manifeſt crimes. Chryſoſt. That ſacraments muſt not be imparted comē polluted.Chryſoſtome ſaid that he would rather ſpende his owne bodie than impart the Sacraments vntounto polluted men. And in the meane time he ceaſeth not to perſwade by all meanes that this cenſure ſhould be reſtored. Auguſtine. The beſt time to excōmunicate.And it will (as ſaith Auguſtine) be a moſt fit time to obtrude the ſame, when the Church is afflicted with calamities: for then the mindes of the people are more readie to receiue ſounde doctrine. Wherefore although we hauehave this feare of theſe fathers in ſuſpect: yet doe we not diſcredite this father, as though he had not by firme and ſtrong reaſons contended againſt the Donatiſtes. The hereſie of the Donatiſts.For they ſaid that the vniuerſall ſtate of Chriſtianitie had no Church, becauſe betraiers of the holie bookes were admitted to the communion of the Church and polluted all things: Further who in compariſon of themſelues condemned all other Chriſtians: releaſed their owne from the ſeueritie of the Cenſure, and in their congregations ſuffered moſt vnpure men: ſuch as were the Optatians, the Gildonians, and the Primians. In fine, they were not able to conuince thoſe whom they had accuſed of betraying the holie bookes as Caecilianus and others of like ſort: & in the Acts before Conſtantine the great they did nothing.
16 Nowe muſt we intreate to what end excommunication muſt be vſed. VntoUnto what end excommunication is vſed.Firſt of all, leaſt the Church ſhould hauehave euil report. Secondlie, that he being ſo caſt out might be amended. Further, that others ſhould not be corrupted: A ſimilitudein like manner as by one ſcabbed ſhéepe, the reſt alſo are infected. Fourthlie, that the ſeueritie of this iudgement might terrifie from ſinning. Finallie, that the wrath and puniſhments which are ſent by God, maie be auoided. For while man doth chaſten, the hand of God withdraweth puniſhments: but if that they ceaſe, God proſequuteth his iniuries. And excommunication was chiefelie inuented, for the reſtoring of his principall and inwarde communion with God. And we ought alwaies to remember with our ſelues, 2. Cor. 10. 8that authoritie is giuen, not to deſtruction but to edification of the Church. They are enuious to theſe graue and lawfull cauſes, Againſt thē which excō municate for monie.which onelie for the paiment of a little coyne and monie doe bring in excommunication, and oftentimes vſe this diuine ſword againſt them, which are not able to paie, ſéeing ſuch are rather to be accounted worthie of merciemercy than of puniſhment. Again, becauſe in common weales there be ciuill tribunal ſeates of Magiſtrats, therefore this puniſhment ſhould ſéeme to be leſſe in this kinde of crime than in others. Nor doe I ſpeake this, as though I thought that the Cenſure of the Church hath no place againſt thoſe which deceiue, circumuent, and withhold other mens goods, eſpeciallie when they will not be amended. But this onelie I lament, yt they perſecute this kind of fault onelie, & leaue vnpuniſhed, adulterers, drunkards, backbiters, and other ſuch like wicked perſons. Beſides forth, becauſe many being paide, they abſolue from excommunication, whē as they hauehave had no triall of repentance or chāge of life. We muſt not excommunicate for light cauſes. Irenaeus reprooueth Victor.The ſword muſt not be drawen out for light cauſes. Therefore Irenaeus, not without a cauſe reprooued Victor ye biſhop of Rome, for that he would excommunicate manie Churches of Aſia, for no other cauſe but becauſe they would not conſent with the Romane Church for ye celebrating of Eaſter. Which example muſt not ſo be taken, as though for the feare of a ſchiſme we ſhuld not vſe excommunication, ſéeing it is therefore recited by vsus, for that the cauſes of this cenſure muſt be great.
17 But of what affection they ought to be which doe excommunicate, Of what affection they ought to be which do excommunicatethis we maie ſaie: that doubtleſſe, great pitie and merciemercy ought to be vſed, and that they ought ſo to be prepared in minde as if they ſhould plucke out their owne eye, A ſimilitudeand cut off their owne hand or foote. For if we be members all of one bodie, how ſhall not we woonderfullie ſorrow, when one member is to be pulled awaie from the reſt of the bodie? When Tiberius ſhould ſubſcribe to the death of anie condemned perſon, he was woont to ſaie, Tiberius Caeſar.I would I could write neuer a letter. Which thing if it were, men would be the more carefull, neither ſhould there ſo manie vniuſt ſentences in excommunication be ſuffered. Hereby appeareth how greuouſly the Iewes ſinned, who being prouoked through anger and hatred, cauſed Chriſt and his diſciples, Iohn 9. 21.and as manie as followed him, to bee caſt foorth of the Synagogue. But excommunications of this kinde, Vniuſt excōmunications are no harme to innocents.ſéeing they be wicked and vnwiſe, are not preiudiciall vntounto the godlie and innocent, but they doe excéedinglie hurt the Miniſters, and executors of them, who in doing peruerſlie, doe harme vntounto God, to Chriſt, to the Church, and to themſelues: and at length ſo farre as in them lyeth, they murder the little flocke of Chriſt. For although God be preſent with him that is vniuſtlie excommunicated, yet the authors of this vnrighteouſneſſe for their part driue him out of the Church being oppreſſed with ſlaunders, and caſt him foorth to bee deuoured of wolues, for whom Chriſt died. But againſt the crueltie of theſe men, Chriſt comforteth vsus when he ſaith: Feare yee not them which kill the bodie, Mat. 10. 28ſeeing they cannot kill the ſoule. Let theſe men excommunicate as much as they wil, they ſhall not ſeparate vsus from GOD, from Chriſt, and from the Church. A certaine fooliſh Suffragan, An exāple.diſgraded as they ſpeake a certaine Prieſt after a while to be bounde, becauſe he preached the Goſpell, and ſaid that he did ſeparate him from ye Church of Chriſt militant and triumphant. VntoUnto whom that prudent, and conſtant Martyr anſwered: What ſheweſt thou me of the triumphant and militant Church of Chriſt? No creature can plucke me from thence. Rom. 8. 37.And thou hauing the roome of a Biſhop in vaine attempteſt to cut me off from the bodie of Chriſt againſt the word of God.
18 Laſtlie it ſhall not bee hard, by theſe things which we hauehave ſpoken, to ſée how we ought to behaue our ſelues towardes him, Howe we ought to behaue our ſelues towards an excommunicate.which is already excommunicate. The familiar conuerſation which is doone for affection ſake muſt be withdrawne from him, yet ſo, as children, wife, and ſubiects, be not exempted from their due obedience towardes the Magiſtrat, leaſt al things be confounded. But in the meane time let héed be takē leaſt in this conuerſatiō they giuegive aſſent vntounto the ſame crime. But as to others let the excommunicates be auoided, let not meat be eaten with them, let it not be ſaid vntounto them, God ſpéede, but let them be accounted as Ethnicks and Publicans. Yet muſt we not ceaſe from admoniſhing, teaching, and reproouing, neither from giuing meat and drinke, if neceſſitie ſhall vrge. Becauſe excommunication can no further be extended, than charitie and other holie commaundements of God will ſuffer. We néede not to feare the hatred of him that is excommunicate. For if he wil iuſtlie weigh what is doone towards him, he ſhall perceiue that the faithfull are ſtirred vp againſt him, not through enuie, but through charitie. Theodoſius.Theodoſius being corrected by Ambroſe ceaſed not to louelove him, to honour him, and to commend him. And againe, they which be excommunicate, ought not for that cauſe to ſteppe backe from the Goſpell, or to deſiſt from the faith thereof. Further, when they ſhall repent, he which was ſeparated from the Church let him be reconciled, as Paul exhorteth in the ſeconde Epiſtle to the Corinthians: 1. Cor. 2. 8.which thing ſhould be doone mildlie with great good will and charitie. Theſe things I ment to ſaie as touching excommunication, being alwaies readie to heare better matter. For I perceiue that manie things herein be obſcure which do oftentimes trouble the weake. And for this am I very ſorie that it ſéemeth to me, I hauehave ſpoken of Vtopia, and the common weale of Plato, the which although of manie they be praiſed as goodlie things, yet are they no where to be found.
Of Comelineſſe, and order in the Church.
In 1. Co. 14 at the end.19 But Paule in the firſt to the Corinthians the 14. Chapter, added a verie excellent concluſion; to wit, That all things be done decently and in order. But that particle, Decently, muſt be rightly vnderſtood, leaſt we ſhould thinke that this comelineſſe conſiſteth in inſtruments of ſilke, in veſſels of golde and ſiluer, in cuppes ſet with precious ſtones, in the ringing of Bels, in ſwéete perfumes, & in ye ſhining of lights. They which boaſt of theſe things as decent, fall into the falſe argument which Ariſtotle calleth A ſecundum quid ad ſimpliciter, A falſe argument.that is, From that which is in ſome reſpect, to yt which is abſolute. Comelie we graunt theſe things to be: howbeit vntounto the eyes of the bodie, vntounto the ſenſe of the fleſh, and to the iudgement of the world: which things we muſt rather denie than follow. What comelineſſe is required in the ſeruice of God.The comelineſſe which in theſe things is required, conſiſteth in mortification, holines, modeſtie, contempt of the world, and eſpecially in edification. Let it not be obiected vntounto vsus, Exod. 25.that God in ye old Teſtament required of vsus theſe outward ornaments: The ornaments of gold & ſiluer &c. were conuenient for the olde law, & why?as golde, ſiluer, precious ſtones, &c. For theſe things were conuenient for that time and age, when the people of God was vnſkilfull, and were detained as infants vnderunder the rudiments of this world. Nowe hath Chriſt brought a more perfect ſtate, therefore in his Church we muſt retaine thoſe things which of themſelues be decent, not thoſe which for ſome certaine time were méete for the people of God being newlie ſprong vp. Alſo he willeth that all things ſhould be done in order, that is, without confuſion. For it is order where ſome things doe fitlie goe before and follow one another. A definition of order by Auguſtine.For Auguſtine De Ciuitate Dei defined it: Order is a diſpoſing of things that be like and vnlike, giuing to euerie one their proper places. In a Church let there be Doctors, Diſciples, People, a Paſtor, Elders. And in rites, let ſome things be ſet before, and other things follow after, ſo that in eueryevery place nothing be done vnorderly or confuſedlie,
Of Temples or Churches.
20 Dauid although he be commended to be an acceptable and godlie King, In 1. Cor. 3 verſe. 16.yet is he forbidden by God, that he ſhould not builde a Temple vntounto him, becauſe he was exerciſed in warlike affaires, and had put his handes to the bloud and ſlaughter of manie men. Let vsus further conſider, that God ſhewed marueilous vengeance vponupon the Philiſtians, 1. Sam. 5.in vexing them with moſt foule diſeaſes, for that they toke awaie the Arcke of the couenant. Neither did it well happen vntounto the Chaldeans at ye length, for that they burned the Temple, and tooke away the holie veſſels into captiuitie: forſomuch as their Monarchie not long after was ouerthrowen. The Macedonians alſo, who moſt contemptuouſlie violated the temple repaired, had an euill ende. And that we paſſe not ouer the holie houſes of the Chriſtians, Auguſtine.Auguſtine giueth warning, who declareth in the firſt Booke De Ciuitate Dei, The hiſtorie of king Alaricus.that when Alaricus the king of the Gothes had ſurpriſed ye Citie of Rome, ſo manie as fled vntounto the great Church of Peter through a woonderfull worke of God were preſerued by the Barbarians. Which thing the Romans in olde time did not ſhewe vntounto Idolatrie, whereunto they had bondſlaued themſelues. For their Emperours when they conquered the world by warre, ſpared not the temples of the gods, that they would anie whit the leſſe either lead awaie captiues, or ſlaie thoſe which fled for ſuccour vntounto them. The verie which thing Auguſtine perfectlie reciteth out of the ſecond Booke of the Aeneads of Virgil, and out of the hiſtorie of Saluſt: whereupon that which happened in the time of Alaricus, he altogether aſcribeth to diuine myracle and to the power of Chriſt.
The Temples of the Chriſtians muſt not be adorned as the Iewiſh Temples.21 But the temples of the Chriſtians, albeit they ought not with ſo manie outward ornaments nor yet ſo curiouſlie be trimmed, as God commanded in the old Teſtament to be garniſhed, yet are they no leſſe dedicated to the ſeruice of God than they were, ſo as if anie ſuch houſe amongſt vsus be erected, it is méete that we ſhould giuegive thanks vntounto God, who hath giuen a place vntounto his people, wherein they maie méete together for the exerciſe of holie things. What is to be done at the dedication of a Church. The ſuperſtitious cō ſecrating of Popiſh Churches.And prayers ought to be made, whereby a right and perfect vſe of that place may be obtained. But now to the conſecration of Churches they hauehave brought in ſenſing, painted croſſes, wax candels, burning oyle, ſalt, and holie water, and they write in the duſt the Alphabet both in Gréek and Hebrew: and vſe welnéere innumerable ſignes, and yet are not able to yéelde a ſound reaſon for them: Howe ſuperſtitious theſe things be, euerie one as I thinke doeth by this time perceiue, therfore they ſhould be abandoned at the laſt if we would imbrace pure religion. What works become our Temples.The workes which become our temples, as in number they be fewe, ſo in worthineſſe they excell all the reſt: Firſt, the praiſes of God: Secondlie, the confeſſion of ſinnes, the adminiſtratiō of holie doctrine, prayers, receiuing of the Sacraments, exerciſe of Eccleſiaſticall diſcipline, and offerings for the poore. Wherfore an argument a minori [that is, frō the leſſe] maie thus be made: Séeing there appeareth ſo great a dignitie of the outward temple, be it of our times or of the Iewes, what then ſhould be ſaide of the true, liuelie, and entire Temple of God, the which we are?
Of the Ornaments of Churches.
In 1. kin. 7. Why the Temple of Salomon was ſo richlie decked.22 If a man will demand what ſhould be the meaning of ſo much gold in the temple of God; I anſwere, that manie reaſons may be giuen thereof. One of them I ſhewed before: namelie, that God had then to deale with men both rude and prone vntounto Idolatrie: therefore ſéeing they had thoſe externe ornaments in more admiration than was méete, God would call them awaie from idolatrie, and retaine them in his ſeruice: for if they were delighted with the garniſhing of Temples, there was no cauſe why they ſhoulde run about vntounto idols, for God found meanes, that they had a Temple and Tabernacle ſo artificiallie trimmed, that in thoſe dayes there were none in the world ſo goodlie and excellent. And verilie, while men of that time ſawe ſo much Golde in the houſe of God, they ſhould hauehave remembred, that God himſelfe whom they worſhipped, is both the author and giuer not onelie of ſpirituall things, but alſo of goods and of gold, who diſtributed thoſe things at his owne pleaſure, ſo yt we muſt ſéeke this kinde of good things, not elſewhere but from God onelie. Neither muſt we vſe riches and golde, but according to the will of God: ſéeing it is his true and lawfull poſſeſſion. But at this daie the Papiſts, of a certaine blind zeale, are carefull to furniſh their temples with precious ſtones, with gold alſo, & with ſiluer, that all things may gliſter on euerie ſide: which neither is neceſſarie, Whether precious ornaments be neceſſary in our Temples.neither is at this day méete for the faithfull: neither are the things which are commodious for one age profitable for another. Beſides, we muſt conſider that theſe golden and ſiluer ornaments which are now rehearſed, had in the olde Teſtament their iuſt vſe. For if there were in the temple the Candleſticke of golde, with the brightneſſe thereof it made the place beautifull: If the table of ſhew bread, loaues were ſet thereon: If the Cenſures, both the appointed and certaine incenſe were made therein. The Goblets and Boules and vialls, ſerued to receiue the bloud of the ſacrifice, and to ſprinkle and offer. And other inſtruments ſerued for mending and clenſing of the fire. And becauſe God decréed that they ſhould hauehave ſuch ceremonies, therefore it behooued that ſuch inſtruments ſhould alſo be readie at their handes. But when after the comming of Chriſt, ſuch kinde of ceremonies were aboliſhed, what néede hauehave our Churches of ſo manie kindes of golden ornaments? A place of Beatus RhenanusBeatus Rhenanus vponupon Tertullian in the booke De Corona militis, reporteth, that among the riches and treaſures of the Church of Menſe, there were two ſiluer Cranes, Siluer Cranes & Whiſtles in the Church of Menſe.in the belly of which was put fire, whereupon were ſwéete perfumes powred, the which being kindled, gaue out a ſwéete ſauour by the open beake. And alſo that there was certaine ſiluer pypes by the which, prophane men whō they call the laietie ſucked out of the Challice in the holy ſupper: as though (forſooth) out of the Challice it ſelfe the faithfull might not drinke, or that there was néede of cranes for making a perfume not neceſſarie. Wherefore we cannot otherwiſe determine, but that the ſacrificers deuiſed to themſelues certaine ornaments of Temples altogether ſuperfluous.
23 I knowe alſo, that in the time of the fathers there were certaine golden Ornaments in the temple, but before the age of Conſtantine the Great, When the golden veſſels began in TemplesI ſuppoſe they were verie rare. Further they had thoſe things, to the intent they might ſometime be beſtowed vponupon the vſe of poore wretches: which our men doe not at this daie. Ambroſe.Ambroſe in his treatiſe De officijs, teacheth that the gold of the Church is iuſtlie molten for the redemption of captiues. And Decius the Emperour when he would wreſt awaie the treaſures of the Church from Laurence, Laurence.vnderſtoode that they were already diſtributed vntounto the poore. Let them ſhew, if they can, that the Lorde or the Apoſtles commāded anie of theſe things. Doubtleſſe no other thing did they commend than the ſound preaching of the word of God, than the vſe of the Sacraments, and innocencie of life. And of ſuch ornaments hauehave ſome of the good Fathers made no account, whereupon (as Ierom ſheweth) Exuperius Biſhop of Tholoſa miniſtred the holie Supper with a cup of glaſſe, Exuperiusand with a wicker baſket. And in the Triburien Councell, they began to diſpute whether golden or woodden veſſels ſhould be had for the vſe of the Sacraments. Boniface ſaying of golden Prieſts and woodē cups and contrariwiſe.There Boniface the Martyr being demaunded of his opinion, ſaid: When they were golden Prieſts they had woodden cups, now being woodden Prieſts they will hauehave golden Challices. And after this manner he derided the queſtion put forth. Yea and Perſius and Ethnick Poet taunted this vanitie of men, Perſius.writing: Tell mee ye Biſhops, what doeth gold in your ſacrifice? Which verſe Bernarde ſomething changed, Bernard very wel vſed ye verſe of Perſius.when as alreadie in his age the Biſhops had golde in the furniture of their horſes, and ſaid, Tell mée ye Biſhops what doeth gold in your brydle? But the aduerſaries ſaie, that by theſe riche mettals and precious ſtones, their miniſterie is beautified. Let them be holie of life and maners, let them teache, reprooue, and féede the people committed vntounto them. It is verie diligentlie taught by Paule in the Epiſtles vntounto Timothie and Titus, 1. Tim. 3. 1 Titus. 1. 6.with what ornamentes the holie miniſterie ſhoulde be decked.
24 But they ſtill ſaie: it cannot be denied, An obiectiō why that ſhould not be lawful in the newe Teſtament that was lawfull in the old.but that ſuch things were vſed in the olde Teſtament: why is not the ſame lawfull for vsus? But if they hauehave determined to reuoke all things which were done in the old Teſtament, why doe they not alſo renue the ſacrifices of Moſes? Let them confeſſe that they hauehave the ſpirit of children, not of men; and of bondage, not of fréedome. They that be delighted with this kinde of worſhipping, had néede to deuiſe to themſelues another Chriſt: For true Chriſt neuer required ſuch things. We graunt that in the old Teſtament, God would hauehave the Iewes to hauehave theſe things, but of the Chriſtians he hath not required them. So as they which at this day giuegive vntounto him without aſking, doe ill. We liue now in that age, The true worſhipping of God Iohn. 4. 24.wherein God muſt bee worſhipped, not in this place, nor vponupon that mountaine, but in ſpirit and trueth: as we reade in the 4. Chapter of Iohn. Wherefore the charges which are lauiſhed vpō theſe things, ſhould much rather be beſtowed for ye maintenance of the poore, and aduauncement of learning, and eſpeciallie diuine learning. Further that the ornaments of Salomon in that time alſo were not ſo neceſſarie, Thoſe ornaments of Salomon were of no neceſſitie to them of that time.but that GOD might be worſhipped without them, it is thereby declared, that by the will of God they were taken awaie by the Chaldeans. Moreouer if we calculate the times, Thoſe ornaments were not long kept in the Temple 1. kings. 14. 25.we ſhall eaſilie perceiue, that this golde of Salomon was not long kept in ye temple, becauſe Rehabam his ſonne tooke awaie the greateſt part thereof, to deliuer it vntounto Seſack the King of Egypt, whoſe priſoner he became. And againe Abias gaue no ſmall part of that gold vntounto the King that beſéeged him. Ezechias alſo did the like. 2. kin. 18. 15But let vsus returne to our owne. The beginning of ſuperfluous expenſes in our Temples.Conſtantinus the firſt Emperour of that name, opened the window vntounto this ſo great a charge, who (as Euſebius writeth in the third booke of his life) dedicated a temple at Ieruſalem, which he magnificentlie garniſhed with offerings, with golde, ſiluer, and precious ſtones. Furthermore I knowe that Optatus the Biſhop of Millaine, in the firſt booke againſt Parmenianus, made mention of ſuch Ornaments, and ſo alſo did other of the Fathers. But whatſoeuer they eyther affirme or decrée, if it ſhould be receiued by vsus, it ought to be allowed by the teſtimonie of God.