58. The fifth Chapter. Of discipline & gouernment of the Church, and

The fifth Chapter. Of discipline & gouernment of the Church, and namelie of Excommunication: Of order Ecclesiasticall: Of Temples and their ornaments.

¹ ECclesiastical discipline is nothing else but a power grauted 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 excommunicatio 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 vs set before our eyes, what things must be obserued in brotherlie correction. ² 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 vnto it. The meane must be kept which Christ will haue to be kept in the 18. Chapter of Matthew: ³ 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, ⁴ the which is verie necessarie, aswell in y e 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, ⁵ so there will neuer lacke vices of men, ⁶ the which by reproouing we maie heale: so as reproouing is an action pertaining to discipline, ⁷ 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 vs. 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 haue a care of in the Church, so much as possiblie maie be. ⁸ 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. ⁹ 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: ¹⁰ If thy brother trespasse against thee, reprooue him betweene thee and him alone. And Paule vnto the Galathians: ¹¹ 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: ¹² Yee shall not esteeme them as enemies, but admonish yee them as brethren. ¹³ 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 loue 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. ¹⁴ And vndoubtedlie if we be commaunded to lift vp the asse of our enemie falling downe vnder his burden: howe much more is it commaunded that we should helpe our brother when he falleth? ¹⁵ Also 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 vs without a fault.

Of Excommunication.

¹⁶ 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 ⟨…⟩. And vnder 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. ¹⁷ And in this sense Paule would haue 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, ¹⁸ 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. ¹⁹ Now let vs 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.

²⁰ 3 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 vnto thee as an Ethnick and Publicane. ²¹ Againe, Whatsoeuer ye shall binde vpon 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 vnto 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: ²² Take away the euil from among you. And in Ieremie it is written concerning Babylon: Flie you from the middest of her. ²³ 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. ²⁴ The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure, ²⁵ the first parents when they had sinned. ²⁶ 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: ²⁷ that which we haue out of Paule to the Corinthians, to the Thessalonians and else where, ought to be sufficient. Also Iohn in the second Epistle, ²⁸ 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 vnto him: God speede, and doe not ye communicate with euill workes. In like maner doeth the Apostle séeme to haue written vnto the Ephesians: ²⁹ Haue no fellowship with the vnfruitfull workes of darkenesse.

4 Before excommunication, ³⁰ goeth brotherlie correction. For Christ saide: If thy brother shall haue sinned against thee. Neither is he to be thought that he sinneth not against vs, 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. ³¹ But and if the sinne be common and knowen to all men, shall it haue néede of brotherly correction? No verilie, let it be brought and made manifest vnto the Church. But it shall bée néedefull that the minde of the sinner be searched out, whether he haue 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 y e 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 vnto the Galathians is commended: ³² 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 excommunicatio~ be vsed. If he which was fallen, giue 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 vnto 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 vnto 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.

³³ 5 Nowe remaineth to sée who he is that must be excommunicated. He must be (as Paul taught) among the number of the brethren, ³⁴ who although he confesse Christ in wordes, yet in déedes (as it is written vnto Titus ) denieth him. ³⁵ Neither is the exposition of Augustine allowed, that ⟨…⟩, 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 vnto all men, when they shall be stirred vp through brotherlie correction, ³⁶ are by accusing to the Church, made publike. Also they that be infected with ill doctrine are excommunicated. As vnto the Romans it is written: Beware of them which bring discordes and offences among you, ³⁷ besides the doctrine which ye haue learned, and shun ye them. ³⁸ It is also said vnto y e Galathians: He that shall preach any other Gospell than that which wee haue preached, let him be accursed. Vnto Titus: After one or two admonitions auoide an Hereticke. ³⁹ The selfe same thing also hath Iohn, ⁴⁰ whom we alleaged a little before, that for false and corrupt doctrine sake we shoulde not saie vnto him that cometh vnto vs: God speede. And vnto this haue all those vices respect, of the which Paul saieth: ⁴¹ They that doe such things shall not possesse the kingdome of Heauen, of the which thou hast a particular enumeration aswell to the Corinthians, ⁴² as also vnto the Ephesians, and Colossians, and else where. And when thou hearest reckoned vp euill speakers, drunkardes, couetous, &c. Vnder these names vnderstand them, who are not penitent at all, but be of an obstinate minde, neither will amend those things which they haue committed, but rather make vaunt and boast of these vices. But in the Epistle which is written vnto 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. ⁴³ And he is said to walke inordinatelie, which dealeth against the word of God. ⁴⁴ Neither must it be suffered that one should be excommunicated for another, vnlesse perhaps he also haue offended, and is intangled in the same vice or gaue his consent vnto him that offended. ⁴⁵ Augustine in an Epistle vnto Auxinus a Bishop wrote: The whole house must not be comprehended within the curse for the sinne of the goodma of the house: as the same Auxinus vnwiselie did. ⁴⁶ Vnto 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. ⁴⁷ 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. ⁴⁸ One is inward and as touching God, vnto 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. ⁴⁹ From that first coniunction, excommunication doeth not cast vs 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 vnto charitie, and resisteth other vertues. But from the latter, excommunication driueth vs, 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: ⁵⁰ For then ye should go~e out of the world, he signified that all fellowship with excommunicates is not taken awaie: ⁵¹ 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 vnto 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, ⁵² which séeing it is not vnderstood vnles it be shewed by a certaine priuate reuelation, hope must not be cast away. In auncient time y e Church had the gift of trying of spirites, ⁵³ whereby peraduenture this kinde of sin was knowen. But at this daie, séeing we haue 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. ⁵⁴ 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. ⁵⁵ But the degrées of them which be renewed from the Sacraments, are found sundrie and manifolde among the Fathers. ⁵⁶ Cyprian 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, vnto 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. ⁵⁷ Chrysostome wrote an Homelie of the accursed, and shewed that neither the liuing, nor the dead shall be punished with this kinde of punishment. ⁵⁸ 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 y e 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 vnto the Galathians: ⁵⁹ If an angell from heauen shal preach anie other Gospel than we haue doone, let him be accursed. In the Synode of Nice there séeme also some degreées to be appointed in the Church. ⁶⁰ In y e first place were herers, bicause they were suffered to be present at y e holy preaching. Wherfore none were vtterlie driuen awaie, vnles there were some open derider & contemner. There were also men that prostrated themselues, ⁶¹ who desired pardon of the ministers of the Church for their sinnes committed. There be also suppliants reckened, ⁶² who not withstanding they were driuen from the sacraments, yet when the faithfull prayed, they were suffered to be present: vnto which degrée it séemeth that the abstinents did pertaine. Finallie they are reckened which communicated in the Sacramentes with the whole Church. ⁶³ 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, ⁶⁴ that there were some degrées, vnto 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 vnto adulterers it was graunted after a long repentance. ⁶⁵ But vnto 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.

⁶⁶ 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 vs by anie creature: wée separate our selues from God. ⁶⁷ Wherfore Esaie saide: Sinnes haue made a separation betweene me and you. ⁶⁸ And Paul saide that he certainlie knewe that no creature could pluck him awaie from that loue wherwith God & Christ loueth theirs. But Exco~ munication which is a token of this inward ⁶⁹ 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. ⁷⁰ And therefore I haue 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 haue 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: ⁷¹ as in the old law, a priest when he iudged anie Leaper, did not infect him with leprosie, but pronounced him to be alreadie infected. ⁷² Neither is it against this sense that the Church is said to bind & loose: because this iudgement when it concurreth with the word of God, ⁷³ 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. ⁷⁴ 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, ⁷⁵ but it is co~pounded 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, ⁷⁶ 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 vnto 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. ⁷⁷ 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 vnto these degrées. These offices are not committed vnto 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, ⁷⁸ referred vnto the people, ⁷⁹ (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, ⁸⁰ 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 vnto 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 vnto the common people of Rome, by meanes whereof it was iudged to be a gouernment of y e people.

10 Cyprian writeth vnto Cornelius the Bishoppe of Rome, ⁸¹ that he laboured much with the people that they which are fallen might haue pardon. Which if it might haue béene giuen by him selfe, there had béene no néed that he should so greatlie haue trauelled in perswading of the people. ⁸² And Augustine against the Donatistes sheweth y e 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 vnto the Church, neither ought it to be plucked from the same: against which opinion they chiefly are, ⁸³ which would haue the same to be committed vnto 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 vnto 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 vnto 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 haue the right of the Citie. And that the Bishoppes of Rome be excommunicate and be strangers from the Church, ⁸⁴ the Epistle to the Galathians doth sufficientlie teach: where it is said: If anie man shall preach any other Gospel than we haue 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 haue aboue declared, ⁸⁵ 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. ⁸⁶ And 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 vnto 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, ⁸⁷ 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. ⁸⁸ 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: ⁸⁹ And if so be that the ministers of the Church behaue not the~selues well he correcteth them, as Dauid, Ioas, Ezechias, and Iosias reformed the religion and Priestes.

12 Now let vs sée, ⁹⁰ 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 haue no Church, because they wanted excommunication. On the otherside Augustine obiected Cyprian, who in his Sermon de lapsis, ⁹¹ 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 vnto 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 vs staie our selues: For that would be to séeke destruction, and that which was inuented for charitie sake, would be repugnant vnto charitie. He also bringeth the parable of the tares, ⁹² wherin Christ would not haue the tares plucked vp, least the wheate should be destroied together with it. And he calleth to minde the example of Christ, ⁹³ who forbare Iudas whom he knewe to be a thiefe, and did communicate with him in the institution of the supper. Let vs excomunicate (saith he) the faults: the which séeing no man dare defend, we shall runne into no danger. Let vs also excomunicate me~ 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, ⁹⁴ 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 separatio~ 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, ⁹⁵ he sometimes meaneth that each one shoulde driue awaie sinne from himselfe. And because that Paul (as we haue 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: ⁹⁶ I feare if I shall come vnto you, the Lord will humble me, & I shall be constrained to bewaile many, which haue not repented them of whoredome, vncleannesse, and wantonnesse: I will not spare you. Behold saith Augustine, ⁹⁷ séeing manie were infected Paul saith, that there remained nothing ouer and aboue vnto 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 vpon them. For the Apostle wold, that they also should after some sort be afflicted, to y e intent they shold be made more apt to repent. Manie times are wholesome admonishments heard, when we be vexed with scourges and afflictions. ⁹⁸ 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 haue spoken them vnprofitablie. So as the blessed Martyr cited the sentence of Dauid: ⁹⁹ 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 mercie 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, ¹⁰⁰ as though we ought to leaue the word of God, for the auoiding of schismes and tumults. Let vs follow that which God commandeth, and comit the euents vnto his prouidence. ¹⁰¹ 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 vnto vertues. ¹⁰² 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 vs pursue his owne iniuries. When we haue a certaine and speciall commandement, we are not to appeale from thence to the generall imitation of GOD. And as touching Iudas, ¹⁰³ 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, who Cyprian doth so describe: ¹⁰⁴ Their crimes were not pursued in iudgement, or detected by Ecclesiasticall accusation: or else (which séemeth more likelie vnto me) by reason of persecutions, which dailie waxed more gréeuous, Councels and Synods could not easilie be had, ¹⁰⁵ 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 vs to be against the commaundements of God. And that interpretation of Paul, ¹⁰⁶ to wit, that an euill man should be taken from among vs, is not verie fit. For the Apostle expresselie maketh two kindes of euill men: ¹⁰⁷ the one is of brothers, and the other is of infidels. And as touching the vngodlie, I confesse that we haue néede to depart from their vices in minde and inward man, neither is it required of vs, 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: ¹⁰⁸ 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 vnto you the Lord will humble me, ¹⁰⁹ &c. Because séeing he saith: I wil not spare: it might aswel haue respect to the iudgement of excommunication, as to the inflicting of the paines and punishments. Nowe must we thinke that y e 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. ¹¹⁰ But if this be left vnto euerie mans owne wil, ¹¹¹ that he maie haue 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 haue 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 vnto themselues a certain tranquillitie and peace in the Church: the which it is vnpossible to haue, ¹¹² if they will rightlie féede the flocke of Christ. For they cannot haue al things at rest and quietnesse, vnlesse they will winke at faultes. The Synode of Nice assuredlie had no respect vnto these things, ¹¹³ 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, ¹¹⁴ 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? ¹¹⁵ They 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. ¹¹⁶ Neither 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 vnto the people to be excommunicated those whom they perceiued to be past amendement, the whole Church should not so welnéere wholie haue béene defiled.

15 And when they demaund: ¹¹⁷ 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 vnto them that be condemned & conuicted of manifest crimes. ¹¹⁸ Chrysostome said that he would rather spende his owne bodie than impart the Sacraments vnto polluted men. And in the meane time he ceaseth not to perswade by all meanes that this censure should be restored. ¹¹⁹ 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 haue 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. ¹²⁰ 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. ¹²¹ First of all, least the Church should haue euil report. Secondlie, that he being so cast out might be amended. Further, that others should not be corrupted: ¹²² in 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, ¹²³ that authoritie is giuen, not to destruction but to edification of the Church. They are enuious to these graue and lawfull causes, ¹²⁴ 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 mercie 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, y t 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, whe~ as they haue had no triall of repentance or cha~ge of life. ¹²⁵ The sword must not be drawen out for light causes. Therefore Irenaeus, not without a cause reprooued Victor y e 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 y e 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 vs, for that the causes of this censure must be great.

17 But of what affection they ought to be which doe excommunicate, ¹²⁶ this we maie saie: that doubtlesse, great pitie and mercie ought to be vsed, and that they ought so to be prepared in minde as if they should plucke out their owne eye, ¹²⁷ and 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, ¹²⁸ 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, ¹²⁹ and as manie as followed him, to bee cast foorth of the Synagogue. But excommunications of this kinde, ¹³⁰ séeing they be wicked and vnwise, are not preiudiciall vnto the godlie and innocent, but they doe excéedinglie hurt the Ministers, and executors of them, who in doing peruerslie, doe harme vnto 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 vs when he saith: Feare yee not them which kill the bodie, ¹³¹ seeing they cannot kill the soule. Let these men excommunicate as much as they wil, they shall not separate vs from GOD, from Christ, and from the Church. A certaine foolish Suffragan, ¹³² 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 y e Church of Christ militant and triumphant. Vnto 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. ¹³³ 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 haue spoken, to sée how we ought to behaue our selues towardes him, ¹³⁴ 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 take~ least in this conuersatio~ they giue assent vnto the same crime. But as to others let the excommunicates be auoided, let not meat be eaten with them, let it not be said vnto 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. ¹³⁵ Theodosius being corrected by Ambrose ceased not to loue 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: ¹³⁶ 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 haue 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.

¹³⁷ 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 y e shining of lights. They which boast of these things as decent, fall into the false argument which Aristotle calleth A secundum quid ad simpliciter, ¹³⁸ that is, From that which is in some respect, to y t which is absolute. Comelie we graunt these things to be: howbeit vnto the eyes of the bodie, vnto the sense of the flesh, and to the iudgement of the world: which things we must rather denie than follow. ¹³⁹ 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 vnto vs, ¹⁴⁰ that God in y e old Testament required of vs these outward ornaments: ¹⁴¹ 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 vnder 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. ¹⁴² 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 euery place nothing be done vnorderly or confusedlie,

Of Temples or Churches.

20 Dauid although he be commended to be an acceptable and godlie King, ¹⁴³ yet is he forbidden by God, that he should not builde a Temple vnto him, because he was exercised in warlike affaires, and had put his handes to the bloud and slaughter of manie men. Let vs further consider, that God shewed marueilous vengeance vpon the Philistians, ¹⁴⁴ in vexing them with most foule diseases, for that they toke awaie the Arcke of the couenant. Neither did it well happen vnto the Chaldeans at y e 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, ¹⁴⁵ Augustine giueth warning, who declareth in the first Booke De Ciuitate Dei, ¹⁴⁶ that when Alaricus the king of the Gothes had surprised y e Citie of Rome, so manie as fled vnto 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 vnto 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 vnto 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.

¹⁴⁷ 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 vs be erected, it is méete that we should giue thanks vnto God, who hath giuen a place vnto his people, wherein they maie méete together for the exercise of holie things. ¹⁴⁸ 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 haue 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. ¹⁴⁹ 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 administratio~ of holie doctrine, prayers, receiuing of the Sacraments, exercise of Ecclesiasticall discipline, and offerings for the poore. Wherfore an argument a minori [that is, fro~ 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.

¹⁵⁰ 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 vnto 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 vnto 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 haue 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 y t 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, ¹⁵¹ 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 haue 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 haue our Churches of so manie kindes of golden ornaments? ¹⁵² Beatus Rhenanus vpon Tertullian in the booke De Corona militis, reporteth, that among the riches and treasures of the Church of Mense, there were two siluer Cranes, ¹⁵³ 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 who~ 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, ¹⁵⁴ I suppose they were verie rare. Further they had those things, to the intent they might sometime be bestowed vpon the vse of poore wretches: which our men doe not at this daie. ¹⁵⁵ 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, ¹⁵⁶ vnderstoode that they were already distributed vnto the poore. Let them shew, if they can, that the Lorde or the Apostles comma~ded 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 haue 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, ¹⁵⁷ and 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. ¹⁵⁸ 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 haue golden Challices. And after this manner he derided the question put forth. Yea and Persius and Ethnick Poet taunted this vanitie of men, ¹⁵⁹ writing: Tell mee ye Bishops, what doeth gold in your sacrifice? Which verse Bernarde something changed, ¹⁶⁰ 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 vnto them. It is verie diligentlie taught by Paule in the Epistles vnto Timothie and Titus, ¹⁶¹ with what ornamentes the holie ministerie shoulde be decked.

24 But they still saie: it cannot be denied, ¹⁶² but that such things were vsed in the olde Testament: why is not the same lawfull for vs? But if they haue 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 haue 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 haue the Iewes to haue these things, but of the Christians he hath not required them. So as they which at this day giue vnto him without asking, doe ill. We liue now in that age, ¹⁶³ wherein God must bee worshipped, not in this place, nor vpon that mountaine, but in spirit and trueth: as we reade in the 4. Chapter of Iohn. Wherefore the charges which are lauished vpo~ these things, should much rather be bestowed for y e 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, ¹⁶⁴ 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, ¹⁶⁵ we shall easilie perceiue, that this golde of Salomon was not long kept in y e temple, because Rehabam his sonne tooke awaie the greatest part thereof, to deliuer it vnto Sesack the King of Egypt, whose prisoner he became. And againe Abias gaue no small part of that gold vnto the King that beséeged him. Ezechias also did the like. ¹⁶⁶ But let vs returne to our owne. ¹⁶⁷ Constantinus the first Emperour of that name, opened the window vnto 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 vs, it ought to be allowed by the testimonie of God.

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← 57. The fourth Chapter. Of Ecclesiasticall · Contents · 59. The sixth Chapter. Of Schisme, and →

Footnotes

1. In 1. Cor. 10. verse. 9. A definition of ecclesiastical discipline. Look the 18 Epistle, whose beginning is, Sum plané ↩

2. Two extremities in brotherlie correctio~ to be auoided. In 2 Sa. 12. at the beginning. ↩

3. Verse. 15. ↩

4. In 1. Sam. 2 verse. 22. ↩

5. Mat. 26. 11. ↩

6. Of reproouing. ↩

7. A definition of reproouing. ↩

8. Correction comprehendeth not discipline generallie, ↩

9. This discipline is no inuention of man. ↩

10. Mat. 18. 15 ↩

11. Gal. 6. 1. ↩

12. 2. Thess. 3. 15.
    ↩

13. Verse. 17. ↩

14. Exod. 25. 5. ↩

15. Leui. 19. 14 ↩

16. In 1. Cor. 5 at the end. ↩

17. Rom. 9. 3. ↩

18. A definition of excommunication. ↩

19. An order of y e Treatise. ↩

20. How necessarie a thing excommunication is. Mat. 18. 17 ↩

21. Ibid. ver. 18 ↩

22. Verse. 5. Ier. 51. 6. ↩

23. Esa. 52. 11. ↩

24. Leui. 13. 46 ↩

25. Gen. 3. 23. ↩

26. Gen. 4. 14. ↩

27. 1. Cor. 5. 3. 2. Thes. 3. 14
    ↩

28. Irenaeus. 2. Ioh. ver. 10. The second Epistle of Iohn whose it is. ↩

29. Ephe. 5. 11. ↩

30. Correction goeth before excommunication. Mat. 10. 15. ↩

31. What maner of corrections ought to be. ↩

32. Gal. 6. 1. ↩

33. Who is to be excommunicated. ↩

34. 1. Cor. 5. 11
    ↩

35. Tit. 1. 16. Augustine ↩

36. How priuat sins become publike. ↩

37. Ro. 16. 17. ↩

38. Gal. 1. 8. ↩

39. Tit. 3. 10. ↩

40. 2. Ioh. v. 10
    ↩
41. 1. Cor. 6. 10
    ↩

42. Ephe. 5. 3. Col. 3. 5. ↩

43. 2. Thess. 3. ver. 10 & 11
    ↩

44. Howe one must not be excommunicated for an other. ↩

45. Augustine. ↩

46. Gal. 6. 5. ↩

47. From what things the partie exco~ municated is excluded. ↩

48. Co~m⟨…⟩al distinguished. ↩

49. Excommunicatio~ doth not separ⟨…⟩te vs from God, but declareth vs to be separate. ↩

50. 1. Cor. 5. 10
    ↩

51. Excommunication taketh not away all fellowship. ↩

52. Sinne against the holie ghost. ↩

53. The gift of tryall of spirits sealed in the Church. ↩

54. The dutie of the Church towards the excommunicate. ↩

55. The causes of excommunication ↩

56. Abstinents ↩

57. Chrysostom of a man accursed. ↩

58. That the dead stand now at the tribunall seate. ↩

59. Gal. 1. 8. ↩

60. In the Synode of Nice. Hearers. ↩

61. Men prostrated. ↩

62. Supplia~ts. ↩

63. Excommunicants. ↩

64. To men fallen into Idolatrie no peace giuen but at the houre of death. ↩

65. Adulterers. Libellates what they were. ↩

66. Who shold vse the sentence of excommunication. ↩

67. Esa. 59. 2. ↩

68. Rom. 8. 35. & 39. ↩

69. Apostasie is a falling away from him that we professe. ↩

70. Excommunication is no certaine token of the separation from God. ↩

71. A similitude ↩

72. Mat. 16. 18 ↩

73. Howe God worketh together with the iudgement of the Church. ↩

74. Ambrose. ↩

75. What maner of societie y e Church is of. ↩

76. How it is a monarchie. Act. 20. 28. ↩

77. How it is an Aristocracie. 1. Co. 12. 28 Ephe. 4. 11. ↩

78. How it is a Democracy ↩

79. Acts. 1. 15. Acts. 6. 2. ↩

80. No man can be excommunicated without the consent of the Church. The Romane common weale. ↩

81. Cyprian. ↩

82. Augustine ↩

83. Excommunicatio~ must not be committed to one Byshop or Pope. ↩

84. A proofe y t the Pope is excomunicated fro~ the Church Gal. 1. 8. ↩

85. The Councell of Africke. ↩

86. Tertullian ↩

87. The opinion of them which say that excommunication is not needfull. ↩

88. The difference betweene ciuil power and ecclesiastical power in reconciling. ↩

89. 1. Chro. 15 & 25. &c. 2. kings. 12. 2. king. 18. 4 2. kings. 22. &c.
    ↩

90. When exco~ munication must be vsed. Augustine The Donatists. ↩

91. Cyprian. ↩

92. Mat. 13. 29. The parable of the tares. ↩

93. Iohn. 12. 6. Mat. 26. 21 Iudas communicated with the Lord. ↩

94. Verse. 4. ↩

95. 1. Cor. 5. 13
    ↩
96. 2. Co. 12. 21
    ↩

97. Augustine. ↩

98. Cyprian. ↩

99. Psal. 89. 32. ↩

100. Augustine feared too much touching the parable of the tares. ↩

101. Mat. 13. 29. ↩

102. We are not to imitate God in all things. Matt. 5. 45. ↩

103. Of the sinne of Iudas. ↩

104. Of euil Byshops in the time of Cyprian. ↩

105. We must not for anie mans exa~ ple breake the co~maundement of God. ↩

106. 1. Cor. 5. 13.
     ↩

107. Two kinds of euil men. ↩

108. 1. Cor. 5. 11.
     ↩
109. 2. Co. 12. 21
     ↩
110. 1. Co. 15. 33
     ↩

111. No man of his owne authoritie must separate himselfe from his neighbour. It is better to haue smal Churches than great Churches polluted. ↩

112. The church cannot be wel gouerned without troubles & disquietnes ↩

113. An example of the Synode of Nice. ↩

114. Iohn. 6. 16. ↩

115. Ibid. ver. 67 ↩

116. Whereof comes so great a corrupting in the Church ↩

117. What is to be done if the people consent not vnto excommunication. ↩

118. Chrysost. That sacraments must not be imparted come~ polluted. ↩

119. Augustine. The best time to exco~municate. ↩

120. The heresie of the Donatists. ↩

121. Vnto what end excommunication is vsed. ↩

122. A similitude ↩

123. 2. Cor. 10. 8
     ↩

124. Against the~ which exco~ municate for monie. ↩

125. We must not excommunicate for light causes. Irenaeus reprooueth Victor. ↩

126. Of what affection they ought to be which do excommunicate ↩

127. A similitude ↩

128. Tiberius Caesar. ↩

129. Iohn 9. 21. ↩

130. Vniust exco~munications are no harme to innocents. ↩

131. Mat. 10. 28 ↩

132. An exa~ple. ↩

133. Rom. 8. 37. ↩

134. Howe we ought to behaue our selues towards an excommunicate. ↩

135. Theodosius. ↩

136. 1. Cor. 2. 8.
     ↩

137. In 1. Co. 14 at the end. ↩

138. A false argument. ↩

139. What comelinesse is required in the seruice of God. ↩

140. Exod. 25. ↩

141. The ornaments of gold & siluer &c. were conuenient for the olde law, & why? ↩

142. A definition of order by Augustine. ↩

143. In 1. Cor. 3 verse. 16. ↩

144. 1. Sam. 5.
     ↩

145. Augustine. ↩

146. The historie of king Alaricus. ↩

147. The Temples of the Christians must not be adorned as the Iewish Temples. ↩

148. What is to be done at the dedication of a Church. The superstitious co~ secrating of Popish Churches. ↩

149. What works become our Temples. ↩

150. In 1. kin. 7. Why the Temple of Salomon was so richlie decked. ↩

151. Whether precious ornaments be necessary in our Temples. ↩

152. A place of Beatus Rhenanus ↩

153. Siluer Cranes & Whistles in the Church of Mense. ↩

154. When the golden vessels began in Temples ↩

155. Ambrose. ↩

156. Laurence. ↩

157. Exuperius ↩

158. Boniface saying of golden Priests and woode~ cups and contrariwise. ↩

159. Persius. ↩

160. Bernard very wel vsed y e verse of Persius. ↩

161. 1. Tim. 3. 1 Titus. 1. 6.
     ↩

162. An obiectio~ why that should not be lawful in the newe Testament that was lawfull in the old. ↩

163. The true worshipping of God Iohn. 4. 24. ↩

164. Those ornaments of Salomon were of no necessitie to them of that time. ↩

165. Those ornaments were not long kept in the Temple 1. kings. 14. 25. ↩

166. 2. kin. 18. 15
     ↩

167. The beginning of superfluous expenses in our Temples. ↩