A Christian Instruction Containing the Law and the Gospel, Exposition 1 · Dialogue 21
The .xxj. Dialogue is of brotherly correction, of excōmunication, & of particular inſtructions.
Of the order that muſt be holden in the correction of eueryevery mans faults, accordyng to the nature and qualitie of the ſame.
M.
SEing that the Diſcipline of the Churche is ordeyned for the correction of euerye man of what eſtate or degrée ſoeuer he be, tell me what order there muſt be kept in the Eccleſiaſticall iudgements towards all thoſe towards whom they are quired.
P.
Firſt of all, there muſt be diligente héede had to the nature and cōdition of the faults and vices whiche deſerue iudgement and correction. For ſome there be which require but ſimple admonition: others there are whiche require reprehenſion and correction: the one the more ſofte, & the others more ſharpe, according as men deſerue, and as tyme and place requireth, and as the offences may be either greater or leſſer.
M.
And in what ſort muſt men there procéede? Muſte theſe cenſures and corrections be done ſecretely or publiquely?
P.
Here muſte againe be conſidered the condition of the faultes. For if they bée ſmall and ſecrete, a ſecrete cenſure and correction maye ſuffiſe?
M.
But if they be of great importance, and open?
P.
It ſhall alſo be néedful that the cenſure and the correction be the more notable, & that they whiche hauehave offended openly, be rebuked openly, accordingly as S. Paule commaundeth.
M.
And if one hauehave committed a great fault openly, muſte it be publiſhed for the firſt?
Pe.
If it be open, it is alreadie publiſhed: Wherfore it is alſo néedful, that the correction be in publique, to the ende that the offence be alſo amended openly, to ſerue to others for an example: or otherwiſe the fault could not be well amended, to ſatiſfie the churche, according as the diſcipline therof requireth.
Of excommunication, and of the greateſt rigour of the ſame.
M.
ANd which is the greateſt correction that the Churche may vſe, according to that diſcipline which is gyuen vntounto hir by Ieſus Chriſt?
P.
It is excommunication.
M.
What doth this excommunication emport?
P.
The name therof declareth ſufficiently vntounto thée that it is an Eccleſiaſtique correctiō, wherby it is declared that they ſhoulde be at the leaſt ſhut from the communication of the Sacraments which are worthy of ſuch cenſure.
M.
Emporteth it nothing els?
P.
yes in déede, if it be taken in his extreme rigour.
M.
What is it then that this extreme rigor importeth more yet?
P.
It importeth acording to the expreſſe word of Ieſus Chriſte, that they which hauehave deſerued it are holden and eſtéemed among Chriſtiās, as pagans and infidels, in ſuche ſorte that they are not only not receyued to the communion of the Sacraments of the Churche, but that alſo the faithful and true Chriſtians do withdrawe and ſeparate themſelues from all familiar conuerſation with them, to the ende they maye learne to be aſhamed of their faultes, and to acknowledge them the better, to the ende they may attayne true repentance, to reconcile and agrée themſelues with the Churche of GOD, whome they hauehave offended.
Of the force of laufull excommunication, and of the povver of the keys giuen to the church.
M.
THey are not then ſhut foorth from the communion of the Sacramentes of the Churche, to the ende they ſhoulde alwayes remayne oute of the Churche.
Pe.
If they continue obſtinate in their ſinnes, not ſhewing apparaunte teſtimonie of repentaunce, nor reconciling them to God and to hys Churche, by the meanes therevnto ordeyned, they doe not onelyonly remayne ſhut foorth from the Communyon of the Sacramentes, and from the companye of the faythfull, but alſo from the kingdome of heauen, and from eternall lyfe.
Math.
Excommunication is not then a matter of ſmall cenſequence: but is much more to be feared than is a corporall puniſhement.
Peter.
It is certaine, if it bée lawfullye doone, for ſo muche as Ieſus Chryſte hathe giuen to hys Churche the keyes of the Kyngdome of Heauen, with ſuche power, as what ſo euer ſhée ſhould looſe or bynd in earth, according to his word, ſhuld be alſo bound or vnboūd in heauen.
M.
But if the ſinner acknowledge his faulte, and yelde a true ſigne of repentaunce, and deſire to be reconciled and at one with the Churche: it is granted vntounto him?
Pe.
Euen as the Churche hath power to bind the obſtinate, ſo hath ſhe power to looſe the penitent, and euer according to the worde of God, prouided that they accompliſhe that whiche true repentaunce and the true diſcipline of the Churche doe require.
M.
And when the Churche hath in ſuch ſort either boūd or looſed any one, by the cenſure of excō munication, wilt thou conclude that God alſo holdeth him for bounde or looſe?
P.
Euen as the Sacraments are not playes for little Children, nor playes fained of pleaſure, but are ordinances and teſtimonyes of God which repreſent by exterior ceremonies the ſpiritual things which in déede are communicated to the faithfull by them. So is not excommunication a vayne ceremonie as a iuggling, but a ſure teſtimony of God, which he hath ordained, to ſignifie and declare which they be that he auoweth for members of hys Church, or els that he holdeth for rotten members, cut of and caſt out of the ſame, and conſequently from the kingdome of heauen into the which none maye enter excepte he bée in déede firſt a member of the Churche, and by the meane of the ſame.
If excommunication may extende further than to the diſobedient.
M.
SEeing then that excommunication belōgeth properly to the diſobediēt, may they then excōmunicate thoſe which acknowledge their fault, how great ſo euer it be, and do giuegive teſtimonie euident inough of their repentance before they be excommunicated?
P.
Thou muſt vnderſtande that all diſobedience deſerueth excommunication, and chéefly when a man hath bene admoniſhed thrée times (according to the order giuen by Ieſus Chriſte concerning the ſame) and doth not amēd his faults, when they be offenſiue and of euill example, and that they be not onelyonly little infirmities and ignoraunces, the which men may not as eaſily correct as they would, but are great offences.
M.
I do well graunte thée that, fo… rebellion and contempt of admonitions and warnings, is a very great fault, and a very euill exāple in the Church of God, which ought not there to be endured.
P.
Thou haſt alſo to note, that albeit a ſinner doe acknowledge his faulte at the firſt or ſecond admonition and warning that ſhall be giuen him, yet for all that, it may be ſuche, that for example the ſinner may deſerue to be at the leaſt ſuſpended from the communion of the ſacraments for a time.
M.
Why ſo, if there be no manifeſt rebellion?
P.
In part, to proue the better the repentance of the ſinner, and in time the better to iudge whether there be fayning in it or no, and apertly to giuegive example to others, to the ende they may he the more afrayde to offende, and that al togither they may learne the better to honour the Sacramentes, and to take heede howe they contaminate and prophane them by their ſlaunderous vyces. For as it is to be fered that by ouer much …igor the poore ſinner may be caſte into deſperation: euen ſo on the other ſyde, héede is to be taken, leaſt that through ouer muche facilitie, and by defaulte of moderate ſeueritie, men giuegive not ouermuch licence to the vicious, and that they nouriſhe not nor mayntayne ſlaunders & offences in the ſteade of correcting and aboliſhing of them.
Of the difference that ought to be had betvveene excommunication and ſuſpenſion from the Sacraments: and hovv that the Sacraments may not be adminiſtred to all thoſe to vvhom the doctrine of the ſame is ſet foorth.
M.
IT ſéemeth to mée to heare thée ſpeake, that thou putteſt ſome difference betwéene excommunication and ſuſpenſion touching the communion of the Sacraments.
P.
It is alſo requiſite to diſtinguiſhe them. For many deſerue to bée ſuſpended for a tyme from the cōmunion of the ſacraments, which deſerue not at all to be excommunicated, and namely in that extreme rigor, wherof thou euē now ſpakeſt.
M.
GiueGive me an example of that which thou ſayeſt.
P.
For ſo muche as the Sacraments are ſeales & confirmations of the doctrine, thou doſt vnderſtand already, that they belong but onelyonly to thoſe which are firſt ſufficiently inſtructed, at the leaſt in the principall points of the doctrine wherof they be Sacramēts, & without vnderſtanding wherof none may communicate but to his condemnation, in mocking of the ordināces of Ieſus Chriſt, and of his Church.
M.
I do well vnderſtand that.
P.
And therfore men may lawfully ſet foorth the doctrine to the moſt ignorant of the world, and to thoſe in déede which neuer heard ſpeake of it. For it is ordeined to teach ſuch men. But the ſacraments may not be adminiſtred but to thoſe which firſt are ſufficiently inſtructed, in ſuche ſort, that they vnderſtande as muche as is required for their ſaluation, of the myſteries conteyned in the ſame.
Hovv neceſſarie particuler inſtructions are in the Churche.
M.
BY this reckning then, all thoſe that can not yéelde an accompt of their faith, muſt be ſhut out from the cōmuniō of the ſacramēts, if at the leaſt they be not able to declare by ſome meane that they vnderſtand that which behoueth them to vnderſtande, to be founde capable of the Sacraments.
P.
It is alſo the cauſe why that in the well reformed Churches there is not onelyonly Cathechiſmes for the inſtruction of yong children, but alſo familiar & priuate inſtruction for ſuche as be of age, beſide the preachings and the other publike Cathechiſmes. There are alſo particuler examinations, wherby they cauſe all ſuche to yelde reaſon of the fayth, which hauehave not as yet at all yelded any certayne reaſon of their fayth, to the ende that they may the better knowe which they be that ought to be admitted to the communion of the ſacraments, & which not, to the ende that they be not prophaned and polluted neither by the miniſters which diſtribute them, ne yet by them which receiue them at their hands, aſwel to the condemnation of the one ſort as of the other.
In vvhat ſort the miniſters may be faultie or no, of the pollution of the Sacramentes, if they do adminiſter them to the vnvvorthy.
M.
IF they which receiue them, receiue them vnworthily to their condemnation, the miniſters which diſtribute them vntounto them are they faultie alſo on their parte?
P.
Thou mayeſt wel vnderſtande that they can not prophane and pollute the holy things without yéelding them ſelues greatly culpable of ſuch prophanation and pollution, for ſo muche as it is expreſſedly forbidden them, to giuegive the holy things to the dogges,Math. 7.2. and to caſt pearles & precious ſtones before ſwine.
M.
And what if they knowe not which be the dogges & the ſwine, or the ſhéepe, and the worthy or vnworthy, ſhall not their ignorance excuſe them?
P.
No, if it be through their default. For they ought as ſhepherds diligētly to enquire of their ſhéepe.
M.
And what if after they hauehave diligētly enquired, the hipocrites deceiue them, faining them ſelues to be ſhéepe, and lambes, where they be not onelyonly ſwine and dogges, but a alſo cruel wolues: ſhal they be culpable of the pollution and prophanation of the Sacraments, if they adminiſter them to ſuche men, hauing a faire ſhew to be chriſtiās?
P.
Séeing they be not iudges of the heart, of which thing God hath reſerued to him ſelfe onelyonly the iudgement, they are without blame on their parte, in as muche as the fault procéedeth not of their negligence, and that God hath not as yet diſcouered vntounto thē the hypocriſie of hypocrites. For the Church can not iudge but of that which is apparant vntounto them, and not of hidden and ſecret things, which God hath reſerued to his knowledge onelyonly.
Of the eccleſiaſticall iudgement required before the excommunication.
M.
IT followeth then on the contrary, that they be without excuſe, when they receyue to the communion of the Sacramentes, them which they knowe manifeſtly to be vnworthy?
P.
Who may doubt that, prouided that they hauehave the mean to proue to thē their vnworthines?
M.
Is the ſame firſt required?
P.
Yea, for muſt néedes be that iudgement go before ſentence and condemnation, and that this iudgement be had by the Church, according to the rule and diſcipline of the ſame, and not by the miniſters onelyonly.
M.
Why ſo?
P.
Bicauſe that the miniſters may not attribute to them ſelues alone the power the which God hath giuen to the whole Church, but ſo far foorth as they be executours in the name of the ſame, when that the iudgement of the ſame hath gone before: which alſo can not be done but by the worde of God.
M.
This poynt is well to be noted, to the end that wrong be done to none, and that the miniſters do not ſet vp tyrannie in the Church, and that they make not the diſcipline of ye ſame to ſerue their affections.
P.
The ſame ſerueth thē well to diſcharge them of ſuch ſclaū der if they be true miniſters.
Of the means that the miniſters ought to vſe, if they may hauehave no diſcipline in the Church, nor yet adminiſter the Sacraments in the ſame vvithout prophaning of them.
M.
BVt if the miniſters may in no wiſe obtayne that order & that diſcipline in the Churche, what ſhould they thē doe▪ ſhal they be culpable if they do afterward adminiſter the Sacraments indifferently to all commers? yea in déed to thoſe which ſhewe themſelues vtterly vnworthie.
P.
They can neuer hauehave ſufficient excuſe, what ſoeuer they doe alledge, if they doe wittingly pollute and prophane the holy things.
M.
It muſt thē come to paſſe that they forbeare vtterly the adminiſtration of the Sacraments, or els that thei diuide the ſhéepe and the lambes from dogges, ſwine & wolues.
P.
The one or the other muſt be done. For they may not lawfully accompt for the true Churche and the true mēbers of the ſame, thoſe which will not range thēſelues vnderunder the diſcipline of Ieſus Chriſt to giuegive glory to God by the ſame as is requiſite: but ſhould be accompted as mutines and rebelles againſt God & his woorde, as themſelues doe manifeſtly declare.
Of the difference that muſt be put betvveene the ignorant, and vvhichwhich they are of them that ought to be holden for dogges and ſvvine.
M.
SEyng thou haſt ſayde that the Sacramentes belong but to ſuche as are already ſufficiently inſtructed in the Chriſtian doctrine, doeſt thou thē thinke that the others whiche are not as yet ſufficiently inſtructed, ought to be admitted to the communion of them, & thoſe which hauehave not yéelded reaſon of their Fayth, nor yet are able to doe it?
P.
Thou mayſt well vnderſtand by that which wée hauehave already ſayde, whether ſuch men be capable or no, and whether they ought to be admitted therevnto, if they be not capable.
M.
They muſt then be excommunicated.
P.
Yf it be requiſite to ſuſpend them and to put them from the admiſſion, vntill ſuch time as they be more capable, it foloweth not therefore that they muſte be excommunicated except it come to paſſe that they declare thēſelues openly to be dogges and ſwine.
M.
Thou doeſt not accompt then for dogges and ſwine all ſuch as are not yet ſufficiently inſtructed in the Chriſtian doctrine as is meete.
P.
Yf there be but ſimple ignorance, & good will to learne, I holde them rather for ſhéepe than for dogges and ſwine, albeit that they may not as yet be receiued ſo farre forth in the ſhéepefold as the others which are already ſufficiētly inſtructed: yet may they not be vtterly ſhutte out, but may be at the leaſt admitted to the communion of the doctrine and prayers. For Ieſus Chriſte hath many ſheepe ſcattered here and there which are not as yet all gathered into the folde, but he bringeth them thither in time.
M.
Whiche are they then whome thou accompteſt for dogges and ſwyne.
P.
In reſpecte of the doctrine, I accompt ſuch all thoſe whiche are not onelyonly ignorant of the ſame, but that whiche worſe is, they will be ignorant of purpoſe, & they ſcoffe at it, reiect it, and blaſpheme it, yea and oftentimes doe perſecute it, and them alſo whiche teache it vntounto them.
M.
Theſe men are woorthy to be accompted dogges and ſwyne, ſéeyng they ſo treade vnderunder theyr féete the holy doctrine of GOD, and that they turne againe vponupon his ſeruants which ſet it foorth to them, to rente in pieces and deuowre them.
P.
Thou haſt touched the very markes, the which Ieſus Chriſte hath giuen of dogges and ſwine, & therefore theſe men deſerue not only to be caſt forth from the communion of the Sacraments, but alſo from the cō munication of the doctrine, & to be clearly ſhut from the aſſemblies of the Church.
Of thoſe that declare themſelues ſvvine and dogges in their liues.
M.
THou haſte nowe ſpoken of them which declare themſelues dogges & ſwine touchyng the doctrine: but thou haſt not ſpoken of them yet who declare themſelues ſuch by their wicked life.
P.
Thou mayſt place in this ranke, all ſuch as leade licentious liues, and make none accompt of amendement what admonition ſoeuer be giuen vntounto them, but doe contemne or rather outrage thoſe which doe admoniſh and blame them.
M.
GiueGive me ſome examples wherby I may iudge of others ſuch like.1. Cor. 5. d …. Theſs. 3. b.
P.
S. Paule dothe not only forbid to receiue to the communion of the Sacraments, whoremaſters, couetous parſons, idolaters, euill ſpeakers, drunkerdes, ſpoylers, idle parſons, and ſuch as liue diſordinately, & will not be content with their owne place among others, and yet beare the name of Chriſtiās, but forbiddeth alſo to eate or drinke or to vſe any familiar conuerſation with them.
M.
If theſe men deſerue to be ſo reiected not only from the aſſemblies of the Churche, but alſo from all other good cōpanies, I doubte not but the like muſt be done to all thoſe which ar ſpotted with vices and faultes, whiche are as great or greater than are theſe.
P.
That is eaſie to vnderſtand.
Whether the diſcipline ordeyned by Ieſus Chriſte be neceſſary in the Churche or no.
M.
DOeſt thou thinke that this diſcipline is ſo neceſſary for ye Church that it cannot in anywiſe be without it?
P.
She may be without it if ſhe may be without the adminiſtration and the vſe of the Sacramentes and of the woorde of God, in ſo much as the woorde and the Sacraments cā not there be duely adminiſtred without the ſame.
M.
I hauehave notwithſtanding heard many which accōpte it among the indifferent thinges, affirming that men may wholy omitte it, or els vſe it accordyng to eueryevery man his libertie.
P.
Albeit that theſe men ſpeake openly againſt the expreſſed word of Ieſus Chriſte, yet are they not ſo vnreaſonable as thoſe whiche condemne it & vtterly reiect it.
M.
This laſt ſort do ſhew themſelues too much vnworthy to be accompted Chriſtians. But why ſayſt thou that the firſt hauehave no good foundation for that they ſay?
P.
Doeſt thou thinke that men may accompte among indifferente things, thoſe whiche are expreſſedly commaunded or forbidden of God?
M.
I doe not ſée that it is in the power of man to diſpence with any thing that God hath either commaunded or forbidden. But is there expreſſed cōmaundement touchyng this diſcipline?
P.
Neither more nor leſſe than to preach the Goſpell & to adminiſter the Sacramētes. For hath not Ieſus Chriſt cōmaunded not only to admoniſh & rebuke,Math. 18. b. c. 1. Timo. 5. d. & to correct thoſe which ſhould ſinne and be offenſiue: but to excommunicate them accordyng to the rule which he hath expreſſedly ordeyned for ye ſame, when that naughty and vicious perſons ſhould deſerue it?
M.
I doe not agayne ſay that.
P.
I would very gladly then that theſe temporiſers whiche doe ſo ſcoffe at the expreſſed ordinance of Ieſus Chriſte, and that declare themſelues to be ſo hardy to diſpence with his expreſſed cōmandementes, would ſhew me by what paſſage of the holy Scriptures it is permitted them againſt the expreſſed forbidding of Ieſus Chriſte, to giuegive the holy things to dogges, and to caſt the pearles before ſwyne, and to receyue into the communion of the Churche, and of the Sacramentes, thoſe of whome Ieſus Chriſte ſayeth playnly, that they muſt be holden for Heathens and Infidelles, which muſt be deliuered to Sathan,1. Cor. 5. b. 1. Tim. 2. d. as S. Paule deliuered the inceſtuous Corinthian, and Alexander, and Hymene, according to the rule of Ieſus Chriſte.