5. CHAP. V. Of discipline and government of the Church, and namely of Excommunication: Of order Ecclesiastical: Of Templ
CHAP. V. Of discipline and government of the Church, and namely of Excommunication: Of order Ecclesiastical: Of Temples and their ornaments.
E cclesiastical discipline is nothing else but a power granted to the Church by God, by which the wills and actions of the faithful, are made conformable to the law of God: which is done by doctrine, admonitions, correction, and finally by punishments, and also by excommunication if need require. They that cannot abide this kind of medicine, speak ill of their Pastors for doing well their office. Howbeit of God whose messengers they be, they are not nor ever shall be forsaken.
Wherefore let us set before our eyes, what things must be observed in brotherly correction. We must take heed that we avoid two extremities, and keep the mean. On the one part, that we use not a fair and flattering speech, whereby we rather nourish vices than remove them. On the other part, that we use not over rough and raw admonition: least we rather turn a man from salvation, than lead him unto it. The mean must be kept which Christ will have to be kept in the 18th chapter of Matthew: If thy brother trespass against thee (saith he) go and reprove him between thee and him only. But
if he shall not hear thee, take yet with thee one or two. And if he refuse to hear them, tell the Church, the which is very necessary, as well in the Church as in the commonwealth, and in every family: forsomuch as the same being taken away, all goeth to wrack. For even as there shall never want poor folks whom we may help with our liberality, so there will never lack vices of men, the which by reproving we may heal: so as reproving is an action pertaining to discipline, whereby of charity we are earnest with them that are fallen as touching their sins, warning them to repent according to the manner and form set forth by Christ, to the intent that evil may be taken away from among us. In this definition, action is placed as the general word: the efficient cause is charity, for that it is no just correction, if it proceed of hatred, wrath, or injury. But the matter wherein it is occupied, be sins, and those grievous sins, seeing lighter faults pertain not to this kind of correction. The form is the manner prescribed by God. The end is, that evil may be taken away from among the faithful: which is every godly man's part to have a care of in the Church, so much as possibly may be. Yet nevertheless correction containeth not discipline generally, because neither a Father, neither an Ecclesiastical Pastor, nor yet a civil Magistrate ought to suffer sins to pass, for that there be many with whom brotherly admonition is of no force. Wherefore the father if his offending son, and the Magistrate if stubborn Citizens will not amend their lives, ought to punish them more sharply than by admonitions. A Pastor shall correct with the greater discipline, a brother that goeth foreward in disordinate life. Neither is this kind of Action invented by men, but established by the law of God. Christ, as it is written in the Gospel, saith: If thy brother trespass against thee, reprove him between thee and him alone. And Paul unto the Galatians: If thy brother be suddenly taken in any offense, ye that be spiritual, instruct
him with all gentleness. And in the 2nd to the Thessalonians: Ye shall not esteem them as enemies, but admonish ye them as brethren. And in Leviticus the 19th chapter it is written: Hate not thy neighbor, but bear with him, correct him when he sinneth, least thou bear his sin: Revenge not nor keep hatred against him, but thou shalt love thy neighbor as thyself. So we are commanded not only by the Gospel but also by the law to admonish and rebuke our brother. And undoubtedly if we be commanded to lift up the asse of our enemy falling down under his burden: how much more is it commanded that we should help our brother when he falleth? Also in another place, to wit, in the 19th chapter of Leviticus God hath charged by the law, that a man should not lay a stumbling block in his way that is blind, but should rather bring him into the way again: but brethren which do sin grievously, are blinded with covetousness and do stray out of the way: so as they cannot be overpassed of us without a fault.
Of Excommunication.
2. Excommunication, as concerning the Etymology of the word, is that, whereby we make any void of the fellowship of communion. The Grecians call it ἀνάθεμα. And under that name is signified something severed from common things for Religions sake, and that as well in the good as in the evil part. For even great offenders be called Anathemata or accursed. And in this sense Paul would have been accursed from Christ for his brethren's sake. Among the Hebrews it is called Cherem, that is, perdition, prohibition, or a thing prohibited. And it may be also defined by those things which are taught of the Apostle, after this manner: Excommunication is the casting out of a godless man from the fellowship of the faithful, by the judgment of them which be chief and the whole Church consenting, by the authority of Christ, and rule of the holy Scripture, to the salvation both of him that is
cast out, and of the people of God. Now let us see how necessary this punishment is. Secondly what things ought to go before. Afterward who is to be excommunicated. Further from whence he should be cast, whither he should be cast, by what degrees, by whom, when, why and by what motion or inspiration, and what we should at the length do with him that is excommunicate.
3. By the Gospel we easily know how necessary this ought to be accounted in the Church. In the 18th of Matthew when Christ had taught as concerning brotherly correction, he added: But and if he shall not hear the Church, let him be unto thee as an Ethnic and Publican. Again, Whatsoever ye shall bind upon the earth, shall be bound also in heaven, and whatsoever ye loose upon the earth, shall also be loosed in heaven. Wherefore seeing it is the Gospel of Christ, as touching all the parts, it ought to be received of the Church, and credit everywhere to be given unto it. So as they are to be wondered at, which would profess the Gospel, and yet do exclude this particle. We read in the 13th of Deuteronomy: Take away the evil from among you. And in Jeremiah it is written concerning Babylon: Fly you from the midst of her. Moreover the Israelites were forbidden to touch impure things: and if they had perhaps touched those things, they became so unclean as they were severed from the company of others. The lepers were banished from the Camp. And the Lord expelled out of the garden of pleasure, the first parents when they had sinned. Cain also after the killing of his brother, went as a runagate from the sight of his parents. Finally if there were no other testimony extant: that which we have out of Paul to the Corinthians, to the Thessalonians and elsewhere, ought to be sufficient.
Also John in the second Epistle, the which Irenaeus in his first book confirmeth to be the Apostles, (although some think the same to be the
Epistle of one John a Priest) saith: If any man come and bring not this doctrine, him receive ye not into your house: neither say ye unto him: God speed, and do not ye communicate with evil works. In like manner doeth the Apostle seem to have written unto the Ephesians: Have no fellowship with the unfruitful works of darkness.
4. Before excommunication, goeth brotherly correction. For Christ said: If thy brother shall have sinned against thee. Neither is he to be thought that he sinneth not against us, which sinneth against God, seeing we be his children and the members of Christ, yea verily, the Saints are so prepared, as they easily neglect that which is committed against themselves, and soon forgive their own injuries, except so much as they perceive them to redound against God. But and if the sin be common and known to all men, shall it have need of brotherly correction? No verily, let it be brought and made manifest unto the Church. But it shall be needful that the mind of the sinner be searched out, whether he have minded to repent and return into the way.
This being purposed, he which sinneth openly, must be exhorted and admonished. Whereby it appeareth that in all sin as well secret as public, there is need of brotherly correction. The which behooveth not to be done softly and slackly: but very earnestly must be laid before the eyes of the sinner the weight of his transgression, the wrath of God kindled and stirred up against him, the punishment that remaineth for him: finally the offense whereby he hath hurt the Church: But let the rebuke be gentle, as proceeding from a friendly mind. Otherwise if he shall think thee to be his enemy, thou shalt rebuke him without any fruit. This unto the Galatians is commended: You that be spiritual rebuke your brother in the spirit of gentleness. Excommunication must not be rash. Let space be given to the sinner to think with himself, that he may the easilier repent. A Physician
doth gently handle sores: he doth not straightway prepare an Iron and fire:
And all ways and means must be attempted, if it be possible without impairing the word of God, to retain him that hath sinned in the Church, before that excommunication be used. If he which was fallen, give place to admonitions, and promise faithfully, that he will change his life, and with tears and confession of sin do testify a repentance and sorrow of mind, and do take away the offenses and occasions of sins, there let admonition cease.
For now the brother is won unto Christ. But if he shall despise to hear, being warned twice or thrice before witnesses, let him be brought to the rulers of the Church, of whom also he shall be admonished. But if he shall make light of them, let the Elders refer the matter unto the people of Christ, and by the institution of the Apostle, unless he shall first repent, let him with the consent of the whole Church be excommunicated. These things ought to go before this judgment.
5. Now remaineth to see who he is that must be excommunicated. He must be (as Paul taught) among the number of the brethren, who although he confess Christ in words, yet in deeds (as it is written unto Titus) denieth him. Neither is the exposition of Augustine allowed, that ὀνομαζόμενος, that is, the party named to be excommunicate should be referred to an adulterer, a drunkard, and to other great crimes which follow after. For sins also which be not so public and known unto all men, when they shall be stirred up through brotherly correction, are by accusing to the Church, made public. Also they that be infected with ill doctrine are excommunicated. As unto the Romans it is written: Beware of them which bring discords and offenses among you, besides the doctrine which ye have learned, and shun ye them. It is also said unto the Galatians: He that shall preach any other
Gospel than that which we have preached, let him be accursed. Unto Titus:
After one or two admonitions avoid a Heretic. The self-same thing also hath John, whom we alleged a little before, that for false and corrupt doctrine sake we should not say unto him that cometh unto us: God speed. And unto this have all those vices respect, of the which Paul saith: They that do such things shall not possess the kingdom of Heaven, of the which thou hast a particular enumeration as well to the Corinthians, as also unto the Ephesians, and Colossians, and elsewhere. And when thou hearest reckoned up evil speakers, drunkards, covetous, &c. Under these names understand them, who are not penitent at all, but be of an obstinate mind, neither will amend those things which they have committed, but rather make vaunt and boast of these vices. But in the Epistle which is written unto the Thessalonians, when he had spoken of them which labor not with their hands, but be idle and deal curiously, he added a general particle, when he saith: And every man walking inordinately. And he is said to walk inordinately, which dealeth against the word of God. Neither must it be suffered that one should be excommunicated for another, unless perhaps he also have offended, and is entangled in the same vice or gave his consent unto him that offended. Augustine in an Epistle unto Auxinus a Bishop wrote: The whole house must not be comprehended within the curse for the sin of the goodman of the house: as the same Auxinus unwisely did. Unto the Galatians it is said: Every man shall bear his own burden.
6. Now presently will we show from what things he who is severed from the Church by excommunication is excluded. This if we shall express in a word, is the fellowship of the faithful, among whom there is a conjunction, forsomuch as company is not eschewed in respect of Religion. But it is meet that we distinguish what fellowship is. One is inward and as touching
God, unto whom we are coupled by our spirit in faith, hope, charity and all
virtues, together with all the believers in Christ. But another is outward, whereby we are partakers, as well of the Sacraments as also of the conversation with the members of the Church. From that first conjunction, excommunication doeth not cast us out, as the first and principal cause: but from thence every man falleth away by his own sin, while he doeth against faith, is enemy unto charity, and resisteth other virtues. But from the latter, excommunication driveth us, least we should be partakers of the Sacraments and fellowship of the faithful: and the latter dependeth altogether of the first. For a man is excommunicated for no other cause, but that he is now for some grievous sin that is known and manifest, declared a stranger from God and from the charity of his neighbors. But because Paul wrote: For then ye should gone out of the world, he signified that all fellowship with excommunicates is not taken away: because it is lawful to communicate with them in those things without which we cannot live. For if by chance a Magistrate should be excommunicate and something in the meantime should happen whereby there ought to be treating and dealing with him, we must not refuse to deal with him, least the commonwealth should be troubled. And the very same must be judged, if a father or a husband shall be excommunicated. The wife or children are not for this cause set a part from living with him, neither be they excommunicated by reason of the conversation with him, unless they consent and be partakers all in one crime. Neither is it to be otherwise judged of the buying of Merchandise of them that be excommunicate, if that necessaries unto life cannot otherwise be had: for if all evil men should be avoided in bargains and civil contracts, we should of necessity go forth of the world. Albeit I confess, that seeing at this day the Churches be most large, we are not so
greatly urged with this necessity. For that which we cannot get of some, we shall easily attain of others.
7. And when we be demanded to what purpose the excommunicates be driven forth: We will answer not doubtless to the intent they should despair or think themselves to be without remedy of salvation. For while we be in this life, we must never lay away the hope of salvation, unless the sin against the holy Ghost shall happen, which seeing it is not understood unless it be showed by a certain private revelation, hope must not be cast away. In ancient time the Church had the gift of trying of spirits, whereby peradventure this kind of sin was known. But at this day, seeing we have no trial when any man is detained therewith, we must hope well of all men:
And albeit that the excommunicate man, as touching himself, is divided from the Church, yet the Church is not destitute of that which it should deal towards him. For it will exhort him, comfort him, and pray for the conversion of him. And finally, as being desirous of his salvation, doth bear great charity towards him. But the degrees of them which be renewed from the Sacraments, are found sundry and manifold among the Fathers. Cyprian maketh mention of Abstinents. For so he calleth them, which for a certain time are driven from the Sacraments. They also be excommunicate, who do not yet repent, unto whom the Sacraments are forbidden, not for a definite time as to the abstinents. Thirdly there be those which be accursed of whose salvation there is no more hope. Chrysostom wrote a Homily of the accursed, and showed that neither the living, nor the dead shall be punished with this kind of punishment. For of the living we must perpetually hope well, and the dead stand now at the tribunal seat of God. It is lawful (saith he) to curse opinions, but not men. A part of this saying we willingly allow, wherein it is said that we must not cast away hope of them that be on live.
But whereas he saith that no man must be punished with a curse, it agreeth not with the sayings of other fathers and Councils, which cursed Arius,
Manicheus, and many Heretics. Further it seemeth to agree but little with the holy Scriptures: seeing it is said unto the Galatians: If an angel from heaven shall preach any other Gospel than we have done, let him be accursed. In the Synod of Nice there seem also some degrees to be appointed in the Church. In the first place were hearers, because they were suffered to be present at the holy preaching. Wherefore none were utterly driven away, unless there were some open derider and contemner. There were also men that prostrated themselves, who desired pardon of the ministers of the Church for their sins committed. There be also suppliants reckoned, who notwithstanding they were driven from the sacraments, yet when the faithful prayed, they were suffered to be present: unto which degree it seemeth that the abstinents did pertain. Finally they are reckoned which communicated in the Sacraments with the whole Church. Among these degrees it was accounted the smallest to be driven from the Eucharist for a time: more grievous to be put apart from the company of them that prayed, but most grievous of all to be removed from them that lay prostrate.
But as touching the Council of Nice, many thought that these articles were counterfeit, and that they are not to be reckoned for the lawful decrees of that Synod, seeing they are almost nowhere observed: yet out of Cyprian we manifestly gather, that there were some degrees, unto them which were fallen into Idolatry, (as he saith) there was given no peace by the Church, unless it were about the hour of death: but unto adulterers it was granted after a long repentance. But unto the Libellatists (for so were they called which for money redeemed themselves in the time of persecution) pardon
was somewhat easilier granted. So as out of the Fathers are easily gathered these degrees, which nevertheless cannot be proved by the holy scriptures.
8. Now are we to entreat, who they be which ought to exercise excommunication. Separation from God and from the members of Christ, the which (as we said) happeneth through infidelity and other sins, cannot be laid upon us by any creature: we separate ourselves from God.
Wherefore Isaiah said: Sins have made a separation between me and you.
And Paul said that he certainly knew that no creature could pluck him away from that love wherewith God and Christ loveth theirs. But Excommunication which is a token of this inward Apostasy (in deed not a certain and necessary token, yet a great one and greatly to be feared) must be inflicted by the Church of Christ. And therefore I have said, that it is no certain and necessary token of the separation from God, and the members of Christ, because it may sometime be, that a good and innocent man may be excommunicated by the corrupt judgment of the rulers in the Church, as we have known it to be done more than once in the councils and among the Fathers which were otherwise accounted holy.
Wherefore by excommunication we are not properly said to be separated from God, but are showed and discerned to be separated: as in the old law, a priest when he judged any Leaper, did not infect him with leprosy, but pronounced him to be already infected. Neither is it against this sense that the Church is said to bind and loose: because this judgment when it concurreth with the word of God, is not in vain. And seeing God worketh together with them, the separation which had already happened to the poor wretch, is become more grievous. But now this only we say, that in excommunication it perpetually happeneth, that Apostasy and falling away from God goeth before the same: and so God worketh together with this judgment of the Church, when
according to the rule of the holy scriptures it decreeth that he may send scourges and unclean spirits for to vex them that be excommunicate. We read of Ambrose, that the Scribe of Stellico, when as he had excommunicated him, began to be grievously vexed with an ill spirit. And these things doth God to the intent he may declare, that he confirmeth that in heaven which in earth shall be justly bound.
9. But that we may rightly understand, who ought to be excommunicate, it is needful to discuss in what sort the society of the Church is. It is not simple, but it is compounded of one alone, of many good governors, and of the government of the people. For from it must be removed pernicious kinds of commonwealths, I mean, Tyranny, the government of a few, and the Lordship of corrupt people. If thou respect Christ, it shall be called a Monarchy: For he is our king, who with his own blood hath purchased the Church unto himself. He is now gone into heaven, yet doeth he govern this kingdom of his, indeed not with visible presence, but by the spirit and word of the holy scriptures. And there be in the Church which do execute the office for him: Bishops, Elders, Doctors, and others bearing rule: in respect of whom it may justly be called a government of many. For they which are preferred to the government of Churches, only because of the excellent gifts of God, as touching doctrine and pureness of life, must be promoted unto these degrees. These offices are not committed unto them, according to the estimation of riches and revenues, not for favor, beauty, or nobility sake, but in respect of merits and virtues: but if it be otherwise, it is done against the rule. But because in the Church there be matters of very great weight and importance, referred unto the people, (as it appeareth in the Acts of the Apostles) therefore it hath a consideration of politic government. But of the most weight are accounted excommunication, absolution, choosing of
ministers and such like: so as it is concluded, that no man can be excommunicated without the consent of the Church. On this wise it stood with the commonwealth of Rome: In the miserable and most dangerous times. It created a Dictator, who behaved himself as a Monarch. It appointed also a Senate, having respect unto virtues and merits. By reason whereof it might be called a government of many. Howbeit in the most weighty affairs and in confirming of laws and decrees, the matter was brought unto the common people of Rome, by means whereof it was judged to be a government of the people.
10. Cyprian writeth unto Cornelius the Bishop of Rome, that he labored much with the people that they which are fallen might have pardon. Which if it might have been given by himself, there had been no need that he should so greatly have traveled in persuading of the people. And Augustine against the Donatists showeth the same, when he saith: We must then cease to excommunicate, if the holy people shall be infected with one and the self-same vice. For it will not (saith he) consent to excommunication, but will defend and maintain him whom thou shalt excommunicate. Wherefore this right pertaineth unto the Church, neither ought it to be plucked from the same: against which opinion they chiefly are, which would have the same to be committed unto one Bishop or Pope, because they say that a bishop is the universal Church, (as they speak) virtually. But at this day we see that he is oftentimes the whole Church, as I may so say, viciously. This understand thou of them that be evil and that deal tyrannously. They are wont to say that this is therefore to be done that tranquility may be kept. For if so be that consent of voices should be left unto the multitude, there will be tumults and seditions raised up. But these men ought to consider that the City of Rome was in better state, when it suffered those broils of the
Tribunes and people, than afterward when it was come unto Tyrants. For in those turmoils of the people, thou mayest perceive some good and wholesome laws continually to be made: and many wicked were condemned. By means whereof, the Roman commonwealth flourished and stood. But when it was come to the Tyranny of one, it suffered Nero's,
Domitians, Caligulaes and Commodoes, and other like pestiferous persons.
Even so, when excommunication was turned to one man, thou mayest often times see him with great abuse excommunicate others, who is himself excommunicated, and cut off, both from Christ and from the true Church: which thing is in no wise convenient to be done. For he that commandeth a man to be banished, it is necessary that he himself have the right of the City.
And that the Bishops of Rome be excommunicate and be strangers from the Church, the Epistle to the Galatians doth sufficiently teach: where it is said:
If any man shall preach any other Gospel than we have done, let him be accursed. And that they do teach otherwise than do the holy Scriptures it is so evident as it needeth no proof. 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 Spain should be condemned by them which be at Rome. Of this matter as we have above declared, did the council of Africa complain; And Cornelius the Bishop of Rome, in the time of Cyprian sent back to be absolved into Africa those which were there excommunicated.
And Tertullian in Apologetico chapter 39, writeth that judgments were given in the Church with great consideration, as with them that were assured of the sight of God, and that there was a singular providence of the judgment of God the elders or Priests sitting as chief, who attained unto the degree and honor, not by reward but by testimony: that is to wit, because they were allowed for their life and manners.
11. There is a saying of some, that in times past, seeing Magistrates were Ethnics, excommunication might take place: but not at this day when as the Magistrate is a Christian, who with the sword and civil punishments, taketh away evil from among the Cities and Church. But let these men know, that there be many vices whereat the civil laws do wink, as adulteries, drunkenness, evil talk and such like kind, yet cannot those things be suffered of the Church. Again, the Magistrate doth oftentimes punish by money, by a certain exile and prisonment for a time: which punishments being performed, he restoreth them to be citizens, neither requireth he any repentance: but the Church cannot reconcile unless they be such as be penitent. Wherefore let not jurisdictions be confounded. Let one be civil and another Ecclesiastical. Yet do we not deny, but that princes or a Magistrate hath that principal power, by which, although he exercise not all offices and all Arts in a commonwealth, yet doeth he provide that all things be done in due order: And if so be that the ministers of the Church behave not themselves well he correcteth them, as David, Joash, Hezekiah, and Josiah reformed the religion and Priests.
12. Now let us see, when excommunication must be used. Augustine in the 3rd book against the Epistle of Parmenianus and in many other places against the Donatists writeth that the same must be used when there is no danger of schism. The Donatists did urge him, objecting that the Catholics have no Church, because they wanted excommunication. On the other side
Augustine objected Cyprian, who in his Sermone de lapsis, complaineth, that certain bishops of his time were greatly corrupted, who notwithstanding the poor did starve, they would possess plenty of silver, they drew lands unto them by crafty practices, and by manifold increasing of usuries they made their gain the greater: from whom nevertheless Cyprian did not
separate himself: and yet nevertheless we must not believe but that he had a Church. Therefore Augustine said: If it may be done without schism, let it be had: if otherwise let us stay ourselves: For that would be to seek destruction, and that which was invented for charity sake, would be repugnant unto charity. He also bringeth the parable of the tares, wherein
Christ would not have the tares plucked up, least the wheat should be destroyed together with it. And he calleth to mind the example of Christ, who forbear Judas whom he knew to be a thief, and did communicate with him in the institution of the supper. Let us excommunicate (saith he) the faults: the which seeing no man dare defend, we shall run into no danger.
Let us also excommunicate men when we perceive it may be done. But and if we shall perceive that the greater part of the Church is infected with one and the same vice, it remaineth that we sorrow and lament. And he maketh mention of the 9th chap. of Ezekiel, where it is read: They which in the midst of the people did lament the iniquities of the people, were noted with a sign in their foreheads, and so they escaped from the destroyers. So (saith he) it will sometimes without separation be enough, among the midst of wicked men, to lament and bewail the iniquities which are committed. And where as the Apostle saith: Take ye away the evil from among you, he sometimes meaneth that each one should drive away sin from himself. And because that Paul (as we have noted) speaketh of the taking away of an evil man, he interpreteth his words of the inward evil man, which each one should put off. And he interpreteth that which Paul saith: If any that is called a brother: He saith not: If many brethren, or if the greatest part be such: but, If any man in the singular number: as though he had said: If one or two shall so be. And he allegeth out of the second to the Corinthians: I fear if I shall come unto you, the Lord will humble me, and I shall be
constrained to bewail many, which have not repented them of whoredom, uncleanness, and wantonness: I will not spare you. Behold saith Augustine, seeing many were infected Paul saith, that there remained nothing over and above unto him, except weeping and mourning. And in that he added I will not spare, he referreth it to any scourge and punishment whatsoever is to be laid upon them. For the Apostle would, that they also should after some sort be afflicted, to the intent they should be made more apt to repent. Many times are wholesome admonishments heard, when we be vexed with scourges and afflictions. Wherefore saith Cyprian: He spake those things in the time of persecution, and as we think not without fruit; the which things he first forbear to speak, because he should have spoken them unprofitably.
So as the blessed Martyr cited the sentence of David: If they keep not my precepts, and walk in my commandments: If they profane my righteousness, I will visit their wickedness with the rod, but I will not take away my mercy from them: So that in that case, there remained only sighing and mourning. For which cause he left men that were so corrupted, to the chastising of God: and whatsoever separation from them thou shouldest attempt, it would be vain and unprofitable.
13. But this fear of Augustine seemeth to be overmuch, as though we ought to leave the word of God, for the avoiding of schisms and tumults.
Let us follow that which God commandeth, and commit the events unto his providence. The parable of tares serveth not to this purpose. For God showeth by the same, why he himself who is able, doeth not pluck up the tares, nor yet destroyeth evil men whom he with so great patience seemeth to suffer among the Saints. And he declareth that he suffereth this, for the commodity of them that be perfect, to the intent that they should want no exercise, and matter unto virtues. But we are not bound in all things to
follow and imitate God. He causeth his sun to rise alike upon the good and bad: but we must not bestow benefits without making of difference, but must do it specially to the household of faith. God revengeth sins: neither behooveth it that everyone of us pursue his own injuries. When we have a certain and special commandment, we are not to appeal from thence to the general imitation of God. And as touching Judas, his sin was not known and manifest, nor yet convicted by any judgment. The very which thing perhaps may be said of the evil Bishops, whom Cyprian doth so describe: Their crimes were not pursued in judgment, or detected by Ecclesiastical accusation: or else (which seemeth more likely unto me) by reason of persecutions, which daily waxed more grievous, Councils and Synods could not easily be had, by which those corrupt Bishops might be excommunicate and deposed. Further, admit that Cyprian bare with them, we must see whether he did it well. No man's example must lead us to be against the commandments of God. And that interpretation of Paul, to wit, that an evil man should be taken from among us, is not very fit. For the Apostle expressly maketh two kinds of evil men: the one is of brothers, and the other is of infidels. And as touching the ungodly, I confess that we have need to depart from their vices in mind and inward man, neither is it required of us, that we should be separated from them. But from brothers that be infected and corrupted, the Apostle requireth that we should be divided both in mind and in familiarity. Neither are those interpretations very likely to be true: If any man being named a brother, &c. Because in this place, Paul had respect neither to few nor many. Only he would describe who should be punished by excommunication. Also in the same place: I fear least if I come unto you the Lord will humble me, &c. Because seeing he saith: I will not spare: it might as well have respect to the
judgment of excommunication, as to the inflicting of the pains and punishments. Now must we think that the Apostle disagreeth from himself, who elsewhere forbiddeth that we should not so much as take meat of them.
I know that Augustine answereth, that every godly man can do this of himself: namely to withdraw himself from evil men least evil talk should corrupt good manners. But if this be left unto every man's own will, that he may have the power of departing and separating himself from whom he will, there will arise privy hatreds, contentions, and discords far more grievous, than if we should use public excommunication. It is better to have less Churches, than so great and populous, which nevertheless are polluted and infected on every side.
14. Wherefore some men seem to be somewhat afraid of turmoil's and troubles, that they provide for their own quietness and fain and dream unto themselves a certain tranquility and peace in the Church: the which it is impossible to have, if they will rightly feed the flock of Christ. For they cannot have all things at rest and quietness, unless they will wink at faults.
The Synod of Nice assuredly had no respect unto these things, when it condemned Arius and his favorers, whereas yet a great part of the learneder and mightier sort of the world favored him: whereby afterward much troubles followed in the Church, in such sort as well near the whole world was shaken. Neither did the Lord, when (many were offended because he spake hard things, and difficult to be understood) desist therefore from preachers of the truth, but turning to the twelve, said: Will ye also go away?
They say that we set forth things impossible, because if the greater part of the Church be corrupted, who shall excommunicate? We answer, that that which our adversaries understand is impossible, to wit, that the whole
Church or the greatest part thereof should be all infected with one and the
same kind of vice, so as there should not many times happen repentance and amendment in the mean while. Over this why are not vices which grow resisted at the beginning? We must not expect till a disease invade the whole body. Neither cometh 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 continually had delivered unto the people to be excommunicated those whom they perceived to be past amendment, the whole Church should not so well near wholly have been defiled.
15. And when they demand: What shall be done if it happen not that excommunication of the offenders is not obtained by the consent of the people? I will answer, that this at the leastwise must be regarded, that the Pastor distribute not the Sacraments unto them that be condemned and convicted of manifest crimes. Chrysostom said that he would rather spend his own body than impart the Sacraments unto polluted men. And in the meantime he ceaseth not to persuade by all means that this censure should be restored. 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 minds of the people are more ready to receive sound doctrine. Wherefore although we have this fear of these fathers in suspect: yet do we not discredit this father, as though he had not by firm and strong reasons contended against the Donatists. For they said that the universal state of Christianity had no Church, because betrayers of the holy books were admitted to the communion of the Church and polluted all things: Further who in comparison of themselves condemned all other Christians: released their own from the severity of the Censure, and in their congregations suffered most impure men: such as were the Optatians, the Gildonians, and the
Primians. In fine, they were not able to convince those whom they had accused of betraying the holy books as Caecilianus and others of like sort: and in the Acts before Constantine the great they did nothing.
16. Now must we entreat to what end excommunication must be used.
First of all, least the Church should have evil report. Secondly, that he being so cast out might be amended. Further, that others should not be corrupted: in like manner as by one scabbed sheep, the rest also are infected. Fourthly, that the severity of this judgment might terrify from sinning. Finally, that the wrath and punishments which are sent by God, may be avoided. For while man doth chasten, the hand of God withdraweth punishments: but if that they cease, God prosecuteth his injuries. And excommunication was chiefly invented, for the restoring of his principal and inward communion with God. And we ought always to remember with ourselves, that authority is given, not to destruction but to edification of the Church. They are envious to these grave and lawful causes, which only for the payment of a little coin and money do bring in excommunication, and oftentimes use this divine sword against them, which are not able to pay, seeing such are rather to be accounted worthy of mercy than of punishment. Again, because in commonwealths there be civil tribunal seats of Magistrates, therefore this punishment should seem to be less in this kind of crime than in others. Nor do I speak this, as though I thought that the Censure of the Church hath no place against those which deceive, circumvent, and withhold other men's goods, especially when they will not be amended. But this only I lament, that they persecute this kind of fault only, and leave unpunished, adulterers, drunkards, backbiters, and other such like wicked persons. Besides forth, because many being paid, they absolve from excommunication, when as they have had no trial of repentance or change of life. The sword must not
be drawn out for light causes. Therefore Irenaeus, not without a cause reproved Victor the bishop of Rome, for that he would excommunicate many Churches of Asia, for no other cause but because they would not consent with the Roman Church for the celebrating of Easter. Which example must not so be taken, as though for the fear of a schism we should not use excommunication, seeing it is therefore recited by us, for that the causes of this censure must be great.
17. But of what affection they ought to be which do excommunicate, this we may say: that doubtless, great pity and mercy ought to be used, and that they ought so to be prepared in mind as if they should pluck out their own eye, and cut off their own hand or foot. For if we be members all of one body, how shall not we wonderfully sorrow, when one member is to be pulled away from the rest of the body? When Tiberius should subscribe to the death of any condemned person, he was wont to say, I would I could write never a letter. Which thing if it were, men would be the more careful, neither should there so many unjust sentences in excommunication be suffered. Hereby appeareth how grievously the Jews sinned, who being provoked through anger and hatred, caused Christ and his disciples, and as many as followed him, to be cast forth of the Synagogue. But excommunications of this kind, seeing they be wicked and unwise, are not prejudicial unto the godly and innocent, but they do exceedingly hurt the Ministers, and executors of them, who in doing perversely, do harm unto
God, to Christ, to the Church, and to themselves: and at length so far as in them lieth, they murder the little flock of Christ. For although God be present with him that is unjustly excommunicated, yet the authors of this unrighteousness for their part drive him out of the Church being oppressed with slanders, and cast him forth to be devoured of wolves, for whom Christ
died. But against the cruelty of these men, Christ comforteth us when he saith: Fear ye not them which kill the body, seeing they cannot kill the soul.
Let these men excommunicate as much as they will, they shall not separate us from God, from Christ, and from the Church. A certain foolish Suffragan, disgraded as they speak a certain Priest after a while to be bound, because he preached the Gospel, and said that he did separate him from the Church of Christ militant and triumphant. Unto whom that prudent, and constant
Martyr answered: What showest thou me of the triumphant and militant Church of Christ? No creature can pluck me from thence. And thou having the room of a Bishop in vain attemptest to cut me off from the body of Christ against the word of God.
18. Lastly it shall not be hard, by these things which we have spoken, to see how we ought to behave ourselves towards him, which is already excommunicate. The familiar conversation which is done for affection sake must be withdrawn from him, yet so, as children, wife, and subjects, be not exempted from their due obedience towards the Magistrate, least all things be confounded. But in the meantime let heed be taken least in this conversation they give assent unto the same crime. But as to others let the excommunicates be avoided, let not meat be eaten with them, let it not be said unto them, God speed, but let them be accounted as Ethnics and Publicans. Yet must we not cease from admonishing, teaching, and reproving, neither from giving meat and drink, if necessity shall urge.
Because excommunication can no further be extended, than charity and other holy commandments of God will suffer. We need not to fear the hatred of him that is excommunicate. For if he will justly weigh what is done towards him, he shall perceive that the faithful are stirred up against him, not through envy, but through charity. Theodosius being corrected by
Ambrose ceased not to love him, to honor him, and to commend him. And again, they which be excommunicate, ought not for that cause to step back from the Gospel, 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 second Epistle to the Corinthians: which thing should be done mildly with great good will and charity. These things I meant to say as touching excommunication, being always ready to hear better matter. For I perceive that many things herein be obscure which do oftentimes trouble the weak. And for this am I very sorry that it seemeth to me, I have spoken of Utopia, and the commonwealth of Plato, the which although of many they be praised as goodly things, yet are they nowhere to be found.
Of Comeliness, and order in the Church.
19. But Paul in the first to the Corinthians the 14th chapter, added a very excellent conclusion; to wit, That all things be done decently and in order.
But that particle, Decently, must be rightly understood, least we should think that this comeliness consisteth in instruments of silk, in vessels of gold and silver, in cups set with precious stones, in the ringing of Bels, in sweet perfumes, and in the shining of lights. They which boast of these things as decent, fall into the false argument which Aristotle calleth A secundum quid ad simpliciter, that is, From that which is in some respect, to that which is absolute. Comely we grant these things to be: howbeit unto the eyes of the body, unto the sense of the flesh, and to the judgment of the world: which things we must rather deny than follow. The comeliness which in these things is required, consisteth in mortification, holiness, modesty, contempt of the world, and especially in edification. Let it not be objected unto us, that God in the Old Testament required of us these outward ornaments: as gold, silver, precious stones, &c. For these things
were convenient for that time and age, when the people of God was unskillful, and were detained as infants under the rudiments of this world.
Now hath Christ brought a more perfect state, therefore in his Church we must retain those things which of themselves be decent, not those which for some certain time were meet for the people of God being newly sprung up.
Also he willeth that all things should be done in order, that is, without confusion. For it is order where some things do fitly go before and follow one another. For Augustine De Civitate Dei defined it: Order is a disposing of things that be like and unlike, giving to everyone 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 every place nothing be done unorderly or confusedly.
Of Temples or Churches.
20. David although he be commended to be an acceptable and godly King, yet is he forbidden by God, that he should not build a Temple unto him, because he was exercised in warlike affairs, and had put his hands to the blood and slaughter of many men. Let us further consider, that God showed marvelous vengeance upon the Philistines, in vexing them with most foul diseases, for that they took away the Ark of the covenant. Neither did it well happen unto the Chaldeans at the length, for that they burned the Temple, and took away the holy vessels into captivity: forsomuch as their
Monarchy not long after was overthrown. The Macedonians also, who most contemptuously violated the temple repaired, had an evil end. And that we pass not over the holy houses of the Christians, Augustine giveth warning, who declareth in the first Book De Civitate Dei, that when Alaricus the king of the Goths had surprised the City of Rome, so many as fled unto the great
Church of Peter through a wonderful work of God were preserved by the
Barbarians. Which thing the Romans in old time did not show unto Idolatry, whereunto they had bond-slaved themselves. For their Emperors when they conquered the world by war, spared not the temples of the gods, that they would any whit the less either lead away captives, or slay those which fled for succor unto them. The very which thing Augustine perfectly reciteth out of the second Book of the Aeneads of Virgil, and out of the history of Salust: whereupon that which happened in the time of Alaricus, he altogether ascribeth to divine miracle and to the power of Christ.
21. But the temples of the Christians, albeit they ought not with so many outward ornaments nor yet so curiously be trimmed, as God commanded in the Old Testament to be garnished, yet are they no less dedicated to the service of God than they were, so as if any such house amongst us be erected, it is meet that we should give thanks unto God, who hath given a place unto his people, wherein they may meet together for the exercise of holy things. And prayers ought to be made, whereby a right and perfect use of that place may be obtained. But now to the consecration of Churches they have brought in sensing, painted crosses, wax candles, burning oil, salt, and holy water, and they write in the dust the Alphabet both in Greek and Hebrew: and use well near innumerable signs, and yet are not able to yield a sound reason for them: how superstitious these things be, everyone as I think doeth by this time perceive, therefore they should be abandoned at the last if we would embrace pure religion. The works which become our temples, as in number they be few, so in worthiness they excel all the rest:
First, the praises of God: Secondly, the confession of sins, the administration of holy doctrine, prayers, receiving of the Sacraments, exercise of Ecclesiastical discipline, and offerings for the poor. Wherefore an argument a minori [that is, from the less] may thus be made: Seeing
there appeareth so great a dignity of the outward temple, be it of our times or of the Jews, what then should be said of the true, lively, and entire
Temple of God, the which we are?
Of the Ornaments of Churches.
22. If a man will demand what should be the meaning of so much gold in the temple of God; I answer, that many reasons may be given thereof. One of them I showed before: namely, that God had then to deal with men both rude and prone unto Idolatry: therefore seeing they had those extern ornaments in more admiration than was meet, God would call them away from idolatry, and retain them in his service: for if they were delighted with the garnishing of Temples, there was no cause why they should run about unto idols, for God found means, that they had a Temple and Tabernacle so artificially trimmed, that in those days there were none in the world so goodly and excellent. And verily, while men of that time saw so much Gold in the house of God, they should have remembered, that God himself whom they worshipped, is both the author and giver not only of spiritual things, but also of goods and of gold, who distributed those things at his own pleasure, so that we must seek this kind of good things, not elsewhere but from God only. Neither must we use riches and gold, but according to the will of God: seeing it is his true and lawful possession. But at this day the Papists, of a certain blind zeal, are careful to furnish their temples with precious stones, with gold also, and with silver, that all things may glister on every side: which neither is necessary, neither is at this day meet for the faithful: neither are the things which are commodious for one age profitable for another. Besides, we must consider that these golden and silver ornaments which are now rehearsed, had in the Old Testament their just use.
For if there were in the temple the Candlestick of gold, with the brightness
thereof it made the place beautiful: If the table of show bread, loaves were set thereon: If the Censures, both the appointed and certain incense were made therein. The Goblets and Boules and vials, served to receive the blood of the sacrifice, and to sprinkle and offer. And other instruments served for mending and cleansing of the fire. And because God decreed that they should have such ceremonies, therefore it behooved that such instruments should also be ready at their hands. But when after the coming of Christ, such kind of ceremonies were abolished, what need have our Churches of so many kinds of golden ornaments? Beatus Rhenanus upon Tertullian in the book De Corona militis, reporteth, that among the riches and treasures of the Church of Mense, there were two silver Cranes, in the belly of which was put fire, whereupon were sweet perfumes poured, the which being kindled, gave out a sweet savor by the open beak. And also that there was certain silver pipes by the which, profane men whom they call the laity sucked out of the Chalice in the holy supper: as though (forsooth) out of the Chalice itself the faithful might not drink, or that there was need of cranes for making a perfume not necessary. Wherefore we cannot otherwise determine, but that the sacrificers devised to themselves certain ornaments of Temples altogether superfluous.
23. I know also, that in the time of the fathers there were certain golden Ornaments in the temple, but before the age of Constantine the Great, I suppose they were very rare. Further they had those things, to the intent they might sometime be bestowed upon the use of poor wretches: which our men do not at this day. Ambrose in his treatise De officijs, teacheth that the gold of the Church is justly molten for the redemption of captives. And Decius the Emperor when he would wrest away the treasures of the Church from Laurence, understood that they were already distributed unto the poor.
Let them show, if they can, that the Lord or the Apostles commanded any of these things. Doubtless no other thing did they commend than the sound preaching of the word of God, than the use of the Sacraments, and innocence of life. And of such ornaments have some of the good Fathers made no account, whereupon (as Jerome showeth) Exuperius Bishop of Tholosa ministered the holy Supper with a cup of glass, and with a wicker basket. And in the Triburien Council, they began to dispute whether golden or wooden vessels should be had for the use of the Sacraments. There
Boniface the Martyr being demanded of his opinion, said: When they were golden Priests they had wooden cups, now being wooden Priests they will have golden Chalices. And after this manner he derided the question put forth. Yea and Persius and Ethnic Poet taunted this vanity of men, writing:
Tell me ye Bishops, what doeth gold in your sacrifice? Which verse Bernard something changed, when as already in his age the Bishops had gold in the furniture of their horses, and said, Tell me ye Bishops what doeth gold in your bridle? But the adversaries say, that by these rich metals and precious stones, their ministry is beautified. Let them be holy of life and manners, let them teach, reprove, and feed the people committed unto them. It is very diligently taught by Paul in the Epistles unto Timothy and Titus, with what ornaments the holy ministry should be decked.
24. But they still say: it cannot be denied, but that such things were used in the Old Testament: why is not the same lawful for us? But if they have determined to revoke all things which were done in the Old Testament, why do they not also renew the sacrifices of Moses? Let them confess that they have the spirit of children, not of men; and of bondage, not of freedom.
They that be delighted with this kind of worshipping, had need to devise to themselves another Christ: For true Christ never required such things. We
grant that in the Old Testament, God would have the Jews to have these things, but of the Christians he hath not required them. So as they which at this day give unto him without asking, do ill. We live now in that age, wherein God must be worshipped, not in this place, nor upon that mountain, but in spirit and truth: as we read in the 4th chapter of John. Wherefore the charges which are lavished upon these things, should much rather be bestowed for the maintenance of the poor, and advancement of learning, and especially divine learning. Further that the ornaments of Solomon in that time also were not so necessary, but that God might be worshipped without them, it is thereby declared, that by the will of God they were taken away by the Chaldeans. Moreover if we calculate the times, we shall easily perceive, that this gold of Solomon was not long kept in the temple, because
Rehoboam his son took away the greatest part thereof, to deliver it unto Shishak the King of Egypt, whose prisoner he became. And again Abias gave no small part of that gold unto the King that besieged him. Hezekiah also did the like. But let us return to our own. Constantine the first Emperor of that name, opened the window unto this so great a charge, who (as Eusebius writeth in the third book of his life) dedicated a temple at Jerusalem, which he magnificently garnished with offerings, with gold, silver, and precious stones. Furthermore I know that Optatus the Bishop of Millaine, in the first book against Parmenianus, made mention of such
Ornaments, and so also did other of the Fathers. But whatsoever they either affirm or decree, if it should be received by us, it ought to be allowed by the testimony of God.