The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.

Of Excommunication.

2 Excommunication, as concerning the Etimologie of the word, is that, whereby we make anie voide of the fellowship of commu∣nion. The Grecians call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And vn∣der 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 Anathe∣mata or accursed. 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 de∣fined by those things which are taught of the Apostle, after this maner: Excommunicati∣on is the casting out of a godlesse man from the fellowship of the faithfull, by the iudge∣ment 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. Now let vs sée how neces∣sarie 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.

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 correc∣tion, he added: But and if he shall not heare the Church, let him be vnto thee as an Eth∣nick and Publicane. Againe, Whatsoeuer ye shall binde vpon the earth, shall be bound al∣so 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 re∣ceiued of the Church, & credite euerie where to bee giuen vnto it. So as they are to bee woondered at, which would professe the Gos∣pell, and yet doe exclude this particle. Wée reade in the 13. of Deuteronomie: Take away the euil from among you. And in Ieremie it is written concerning Babylon: Flie you from the middest of her. Moreouer the Israelites were forbidden to touch vnpure things: and if they had perhaps touched those things, they became so vncleane as they were seue∣red from the companie of others. The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure, the first parents when they had sinned. 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: 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, the which Irenaeus in his first booke confirmeth to be the Apostles, (al∣though some thinke the same to be the Epi∣stle 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 communi∣cate with euill workes. In like maner doeth the Apostle séeme to haue written vnto the Ephesians: Haue no fellowship with the vn∣fruitfull workes of darkenesse.

4 Before excommunication, goeth bro∣therlie correction. For Christ saide: If thy brother shall haue sinned against thee. Nei∣ther is he to be thought that he sinneth not a∣gainst 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 per∣ceiue them to redound against God. But and if the sinne be common and knowen to all men, shall it haue néede of brotherly correc∣tion? No verilie, let it be brought and made manifest vnto the Church. But it shall bée néedefull that the minde of the sinner be sear∣ched out, whether he haue minded to repent and returne into the waie. This being pur∣posed, he which sinneth openlie, must be ex∣horted and admonished. Whereby it appea∣reth 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 wher∣by

he hath hurt the Church: But let the re∣buke be gentle, as procéeding from a frend∣ly minde. Otherwise if he shall thinke thée to bée his enemie, thou shalt rebuke him without any fruite. This vnto the Gala∣thians is commended: You that be spirituall rebuke your brother in the spirite of gentle∣nesse. Excommunication must not be rash. Let space be giuen to the sinner to thinke with himselfe, that he maie the easelier re∣pent. A Phisitian doth gently handle sores: he doth not straightwaie prepare an Iron & fire: And all waies and meanes must bée at∣tempted, if it be possible without impairing the word of God, to retaine him that hath sinned in the Church, before that excommu∣nicatiō 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 repen∣tance and sorrow of minde, and doe take a∣waie the offences and occasions of sinnes, there let admonition cease. For now the bro∣ther is wun vnto Christ. But if he shall dis∣pise 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.

5 Nowe remaineth to sée who he is that must be excommunicated. He must be (as Paul taught) among the number of the bre∣thren, who although he confesse Christ in wordes, yet in déedes (as it is written vnto Titus) denieth him. Neither is the exposition of Augustine allowed, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the partie named to be excommunicate should be referred to an adulterer, a drun∣kard, and to other great crimes which follow after. For sinnes also which be not so pub∣like and knowen vnto all men, when they shall be stirred vp through brotherlie correc∣tion, 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, be∣sides the doctrine which ye haue learned, and shun ye them. It is also said vnto y^e Galathi∣ans: 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. The selfe same thing also hath Iohn, whom we allea∣ged a little before, that for false and corrupt doctrine sake we shoulde not saie vnto him that cōmeth vnto vs: God speede. And vnto this haue all those vices respect, of the which Paul saieth: They that doe such things shall not possesse the kingdome of Heauen, of the which thou hast a particular enumeration aswell to the Corinthians, 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. And he is said to walke inordinatelie, which dea∣leth against the word of God. Neither must it be suffered that one should be excommuni∣cated for another, vnlesse perhaps he also haue offended, and is intangled in the same vice or gaue his consent vnto him that offen∣ded. Augustine in an Epistle vnto Auxinus a Bishop wrote: The whole house must not be comprehended within the curse for the sinne of the goodmā of the house: as the same Auxinus vnwiselie did. Vnto the Galathians it is said: Euerie man shall beare his owne bur∣then.

6 Now presently will we shew from what things he who is seuered from the Church by excommunication is excluded. This if we shall expresse in a worde, is the fellowship of the faithfull, among whom there is a con∣iunction, forsomuch as company is not eschu∣ed in respect of Religion. But it is méete that we distinguish what fellowship is. 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 out∣ward, whereby we are partakers, aswell of the Sacraments as also of the conuersation with the members of the Church. From that first coniunction, excommunication doeth not cast vs out, as the first and principall cause: but from thence euerie man falleth a∣waie by his owne sinne, while he doeth a∣gainst 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 fellow∣ship of the faithfull: and the latter dependeth altogether of the first. For a man is excom∣municated

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: For then ye should gōe out of the world, he signified that all fellow∣ship with excommunicates is not taken a∣waie: because it is lawfull to communicate with them in those things without which we cannot liue. For if by chaunce a Magi∣strate should be excommunicate and some∣thing 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 trou∣bled. And the verie same must be iudged, if a father or a husband shall be excommunica∣ted. The wife or children are not for this cause set a part from liuing with him, nei∣ther be they excommunicated by reason of the conuersation with him, vnlesse they con∣sent and be partakers all in one crime. Nei∣ther is it to be otherwise iudged of the buy∣ing of Marchandise of them that be excom∣municate, 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 in∣tent 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, 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, 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 him∣selfe, is deuided from the Church, yet the Church is not destitute of that which it should deale towards him. For it will ex∣hort him, comfort him, and pray for the con∣uersion of him. And finallie, as being desi∣rous of his saluation, doth beare great cha∣ritie towards him. But the degrées of them which be renewed from the Sacraments, are found sundrie and manifolde among the Fa∣thers. Cyprian maketh mention of Absti∣nentes. For so he calleth them, which for a certaine time are driuen from the Sacra∣ments. They also be excommunicate, who doe not yet repent, vnto whome the Sacra∣ments 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. Chrysostome wrote an Ho∣melie of the accursed, and shewed that nei∣ther the liuing, nor the dead shall be puni∣shed with this kinde of punishment. 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 say∣ing 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 a∣gréeth 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: If an an∣gell from heauen shal preach anie other Gos∣pel than we haue doone, let him be accursed. In the Synode of Nice there séeme also some degreées to be appointed in the Church. In y^e first place were herers, bicause they were suf∣fered to be present at y^e holy preaching. Wher¦fore none were vtterlie driuen awaie, vnles there were some open derider & contemner. There were also men that prostrated them∣selues, who desired pardon of the ministers of the Church for their sinnes committed. There be also suppliants reckened, who not withstanding they were driuen from the sa∣craments, yet when the faithfull prayed, they were suffered to be present: vnto which de∣grée it séemeth that the abstinents did per∣taine. Finallie they are reckened which com∣municated in the Sacramentes with the whole Church. 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 re∣mooued 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, 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 re∣pentance. But vnto the Libellatistes (for so were they called which for monie redée∣med 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.

8 Now are we to intreate, who they be which ought to exercise excommunicati∣on. 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. Wher∣fore Esaie saide: Sinnes haue made a separa∣tion betweene me and you. And Paul saide that he certainlie knewe that no creature could pluck him awaie from that loue wher∣with God & Christ loueth theirs. But Excō∣munication which is a token of this inward Apostasie (in déede not a certaine and ne∣cessarie token, yet a great one and greatlie to be feared) must be inflicted by the Church of Christ. And therefore I haue said, that it is no certaine and necessarie token of the se∣paration from God, and the members of Christ, because it maie sometime be, that a good and innocent man maie be excommuni∣cated 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 excommu∣nication we are not properlie said to be sepa∣rated from God, but are shewed and discer∣ned to be separated: 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. 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, 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 excom∣munication it perpetuallie happeneth, that Apostasie and falling awaie from God go∣eth before the same: and so God worketh to∣gether with this iudgement of the Church, when according to the rule of the holie scrip∣tures it decréeth that he maie send scourges and vncleane spirites for to vex them that be excommunicate. We read of Ambrose, that the Scribe of Stellico, when as he had excom∣municated 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 néede∣full to discusse in what sort the societie of the Church is. It is not simple, but it is cōpoun∣ded 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, 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 in∣to heauen, yet doeth he gouerne this king∣dome of his, indéed not with visible presence, but by the spirit and word of the holie scrip∣tures. And there be in the Church which doe execute the office for him: Bishops, El∣ders, 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 offi∣ces 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, referred vnto the people, (as it appeareth in the Acts of the Apostles) therefore it hath a conside∣ration of politike gouernment. But of the most weight are accounted excommunicati∣on, 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 common weale of Rome: In the miserable & most daungerous times. It created a Dicta∣tor, who behaued himselfe as a Monarch. It appointed also a Senate, hauing re∣spect vnto vertues and merites. By reason whereof it might be called a gouernment of manie. Howbeit in the most weightie af∣faires and in confirming of lawes and de∣crées, the matter was brought vnto the com∣mon 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, 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. And Augustine against the Donatistes sheweth y^e same, when he saith: We must then cease to excommu∣nicate, 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, which would haue the same to be committed vnto one Bi∣shop 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 con∣tinuallie 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 excommu∣nicate others, who is himselfe excommuni∣cated, and cut off, both from Christ and from the true Church: which thing is in no wise conuenient to be doone. For he that comman∣deth a man to be banished, it is necessarie that he himselfe haue the right of the Citie. And that the Bishoppes of Rome be excom∣municate and be strangers from the Church, the Epistle to the Galathians doth sufficient∣lie 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 excommu∣nicate should be present: neither can it there∣fore 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 a∣boue declared, 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. And Tertullian in A∣pologetico Chapter 39. writeth that iudge∣ments were giuen in the Church with great consideration, as with them that were assu∣red 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, be∣cause they were allowed for their life & ma∣ners.

11 There is a saying of some, that in times past, séeing Magistrates were Eth∣nickes, 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 a∣mong the Cities and Church. But let these men know, that there be manie vices where∣at 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 often∣times punishe by monie, by a certaine ex∣ile and prisonment for a time: which punish∣ments being performed, he restoreth them to be citizens, neither requireth he anie re∣pentaunce: but the Church cannot recon∣cile vnlesse they be such as be penitent. Wherefore let not iurisdictions be confoun∣ded. Let one be ciuill and an other Ecclesi∣asticall. Yet doe we not denie, but that prin∣ces 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: And if so be that the ministers of the Church behaue not thēselues well he correcteth them, as Dauid, Ioas, Ezechi∣as, and Iosias reformed the religion and Priestes.

12 Now let vs sée, when excommunica∣tion 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 excom∣munication. On the otherside Augustine ob∣iected Cyprian, who in his Sermon de lapsis, complaineth, that certaine bishoppes of his time were greatlie corrupted, who notwith∣standing the poore did starue, they would pos∣sesse 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 Cy∣prian did not seperate himselfe: and yet ne∣uerthelesse 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 brin∣geth the parable of the tares, 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, who forbare Iudas whom he knewe to be a thiefe, and did communicate with him in the institution of the supper. Let vs excōmunicate (saith he) the faults: the which séeing no man dare defend, we shall runne into no danger. Let vs also excōmunicate mē when we perceiue it may bée doone. But and if we shall perceiue that the greater part of the Church is infected with one and the same vyce, it remaineth that we sorrow & lament. And he maketh mention of the 9. Chap. of Ezechiel, where it is read: They which in the middest of the people did lament the ini∣quities of the people, were noted with a signe in their foreheades, and so they escaped from the distroyers. So (sayeth he) it will some∣tymes without separatiō be enough, among the middest of wicked men, to lament and be∣wayle the iniquities which are committed. And where as the Apostle sayth: Take ye a∣waie the euil from among you, he sometimes meaneth that each one shoulde driue a∣waie sinne from himselfe. And because that Paul (as we haue noted) speaketh of the ta∣king 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 Corinthi∣ans: 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 wanton∣nesse: I will not spare you. Behold saith Au∣gustine, séeing manie were infected Paul saith, that there remained nothing ouer and aboue vnto him, except wéeping and mour∣ning. 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 whole∣some admonishments heard, when we be vexed with scourges and afflictions. Wher∣fore 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 bles∣sed Martyr cited the sentence of Dauid: 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 corrup∣ted, to the chastising of God: and whatsoe∣uer separation from them thou shouldest at∣tempt, it would be vaine and vnprofitable.

13 But this feare of Augustine séemeth to be ouermuch, 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 cōmit the euents vnto his prouidence. 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 e∣uil men whom he with so great patience sée∣meth to suffer among the Saintes. And hée declareth that he suffereth this, for the com∣moditie of them that be perfect, to the in∣tent that they should want no exercise, and matter vnto vertues. 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 be∣nefites 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 iniu∣ries. 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, his sinne was not knowen and manifest, nor yet conuicted by anie iudgement. The verie which thing per∣happes maie be saide of the euill Bishoppes, whō Cyprian doth so describe: 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 grée∣uous, Councels and Synods could not easi∣lie be had, by which those corrupt Bishops might be excommunicate and deposed. Fur∣ther, admit that Cyprian bare with them, we must sée whether he did it wel. No mans example must lead vs to be against the com∣maundements

of God. And that interpreta∣tion of Paul, 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: 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 in∣ward man, neither is it required of vs, that we should be separated from them. But from brothers that be infected and corrup∣ted, the Apostle requireth that wee shoulde be diuided both in minde and in famili∣aritie. Neither are those interpretati∣ons verie likelie to be true: If anie man be∣ing 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, &c. Because séeing he saith: I wil not spare: it might aswel haue respect to the iudgement of excommu∣nication, 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. But if this be left vnto euerie mans owne wil, that he maie haue the power of departing and se∣parating 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 pol∣luted 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, 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 Sy∣node of Nice assuredlie had no respect vnto these things, 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 trou∣bles followed in the Church, in such sort as welnéere the whole world was shaken. Nei∣ther did the Lord, when (manie were of∣fended because he spake hard things, and dif∣ficult to be vnderstood) desist therefore from preachers of the trueth, but turning to the twelue, said: Will ye also goe awaie? They saie that we set foorth things vnpossible, be∣cause 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. Neither commeth it otherwise that in so populous a Church the multitude should be corrupted, but because they inter∣mitted 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 per∣ceiued to be past amendement, the whole Church should not so welnéere wholie haue béene defiled.

15 And when they demaund: What shall be doone if it happen not that excommu∣nication 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 Sacra∣ments vnto them that be condemned & con∣uicted of manifest crimes. 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. And it will (as saith Au∣gustine) be a most fit time to obtrude the same, when the Church is afflicted with ca∣lamities: for then the mindes of the people are more readie to receiue sounde doc∣trine. 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 a∣gainst the Donatistes. 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 condem∣ned 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 Gildo∣nians, and the Primians. In fine, they were not able to conuince those whom they had ac∣cused of betraying the holie bookes as Caeci∣lianus

and others of like sort: & in the Acts be∣fore Constantine the great they did nothing.

16 Nowe must we intreate to what end excommunication must be vsed. 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: 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 pu∣nishments: but if that they cease, God pro∣sequuteth his iniuries. And excommunica∣tion was chiefelie inuented, for the resto∣ring of his principall and inwarde commu∣nion with God. And we ought alwaies to re∣member with our selues, that authoritie is giuen, not to destruction but to edification of the Church. They are enuious to these graue and lawfull causes, 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 pu∣nishment. 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, drun∣kards, backbiters, and other such like wicked persons. Besides forth, because many being paide, they absolue from excommunication, whē as they haue had no triall of repentance or chāge of life. The sword must not be draw∣en 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 cen∣sure must be great.

17 But of what affection they ought to be which doe excommunicate, 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, 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 a∣waie from the rest of the bodie? When Ti∣berius should subscribe to the death of anie condemned person, he was woont to saie, 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, and as manie as followed him, to bee cast foorth of the Synagogue. But excommuni∣cations of this kinde, 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 them∣selues: and at length so farre as in them ly∣eth, they murder the little flocke of Christ. For although God be present with him that is vniustlie excommunicated, yet the au∣thors of this vnrighteousnesse for their part driue him out of the Church being op∣pressed 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, 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, 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 answe∣red: What shewest thou me of the trium∣phant and militant Church of Christ? No creature can plucke me from thence. 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, which is already excommunicate. The fami∣liar conuersation which is doone for affecti∣on sake must be withdrawne from him, yet so, as children, wife, and subiects, be not ex∣empted from their due obedience towardes the Magistrat, least al things be confounded.

But in the meane time let héed be takē least in this conuersatiō they giue assent vnto the same crime. But as to others let the excom∣municates be auoided, let not meat be eaten with them, let it not be said vnto them, God spéede, but let them be accounted as Eth∣nicks and Publicans. Yet must we not cease from admonishing, teaching, and reproouing, neither from giuing meat and drinke, if ne∣cessitie shall vrge. Because excommunicati∣on can no further be extended, than charitie and other holie commaundements of God will suffer. We néede not to feare the hatred of him that is excommunicate. For if he wil iustlie weigh what is doone towards him, he shall perceiue that the faithfull are stirred vp against him, not through enuie, but through charitie. Theodosius 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 sepa∣rated from the Church let him be reconciled, as Paul exhorteth in the seconde Epistle to the Corinthians: which thing should be doone mildlie with great good will and chari∣tie. 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 of∣tentimes 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.

Notes

• In 1. Cor. 5 at the end.
• Rom. 9. 3.
• A definition of excom∣munication.
• An order of y^e Treatise.
• How neces∣sarie a thing excommu∣nication is. Mat. 18. 17
• Ibid. ver. 18
• Verse. 5. Ier. 51. 6.
• Esa. 52. 11.
• Leui. 13. 46
• Gen. 3. 23.
• Gen. 4. 14.
• 1. Cor. 5. 3. 2. Thes. 3. 14
• Irenaeus. 2. Ioh. ver. 10. The second Epistle of Iohn whose it is.
• Ephe. 5. 11.
• Correction goeth before excommu∣nication. Mat. 10. 15.
• What ma∣ner of cor∣rections ought to be.
• Gal. 6. 1.
• Who is to be excom∣municated.
• 1. Cor. 5. 11
• Tit. 1. 16. Augustine
• How priuat sins become publike.
• Ro. 16. 17.
• Gal. 1. 8.
• Tit. 3. 10.
• 2. Ioh. v. 10
• 1. Cor. 6. 10
• Ephe. 5. 3. Col. 3. 5.
• 2. Thess. 3. ver. 10 & 11
• Howe one must not be excommu∣nicated for an other.
• Augustine.
• Gal. 6. 5.
• From what things the partie excō∣municated is excluded.
• Cōm•…•…al distingui∣shed.
• Excommu∣nicatiō doth not separ••te vs from God, but declareth vs to be separate.
• 1. Cor. 5. 10
• Excommu∣nication ta∣keth not a∣way all fel∣lowship.
• Sinne a∣gainst the holie ghost.
• The gift of tryall of spirits sea∣led in the Church.
• The dutie of the Church towards the excom∣municate.
• The causes of excom∣munication
• Abstinents
• Chrysostom of a man accursed.
• That the dead stand now at the tribunall seate.
• Gal. 1. 8.
• In the Sy∣node of Nice. Hearers.
• Men pro∣strated.
• Suppliāts.
• Excommu∣nicants.
• To men fal∣len into I∣dolatrie no peace giuen but at the houre of death.
• Adulterers. Libellates what they were.
• Who shold vse the sen∣tence of ex∣communi∣cation.
• Esa. 59. 2.
• Rom. 8. 35. & 39.
• Apostasie is a falling away from him that we professe.
• Excommu∣nication is no certaine token of the separation from God.
• A similitude
• Mat. 16. 18
• Howe God worketh to∣gether with the iudge∣ment of the Church.
• Ambrose.
• What ma∣ner of socie∣tie y^e Church is of.
• How it is a monarchie. Act. 20. 28.
• How it is an Aristo∣cracie. 1. Co. 12. 28 Ephe. 4. 11.
• How it is a Democracy
• Acts. 1. 15. Acts. 6. 2.
• No man can be ex∣communi∣cated with∣out the con∣sent of the Church. The Ro∣mane com∣mon weale.
• Cyprian.
• Augustine
• Excommu∣nicatiō must not be com∣mitted to one Byshop or Pope.
• A proofe y^t the Pope is excomu∣nicated frō the Church Gal. 1. 8.
• The Coun∣cell of A∣fricke.
• Tertullian
• The opini∣on of them which say that excom∣munication is not need∣full.
• The diffe∣rence be∣tweene ciuil power and ecclesiasti∣cal power in reconciling.
• 1. Chro. 15 & 25. &c. 2. kings. 12. 2. king. 18. 4 2. kings. 22. &c.
• When excō∣munication must be v∣sed.

  Augustine The Dona∣tists.
• Cyprian.
• Mat. 13. 29. The para∣ble of the tares.
• Iohn. 12. 6. Mat. 26. 21 Iudas com∣municated with the Lord.
• Verse. 4.
• 1. Cor. 5. 13
• 2. Co. 12. 21
• Augustine.
• Cyprian.
• Psal. 89. 32.
• Augustine feared too much tou∣ching the parable of the tares.
• Mat. 13. 29.
• We are not to imitate God in all things. Matt. 5. 45.
• Of the sinne of Iudas.
• Of euil By∣shops in the time of Cyprian.
• We must not for anie mans exā∣ple breake the cōmaun∣dement of God.
• 1. Cor. 5. 13.
• Two kinds of euil men.
• 1. Cor. 5. 11.
• 2. Co. 12. 21
• 1. Co. 15. 33
• No man of his owne authoritie must sepa∣rate him∣selfe from his neigh∣bour.

  It is better to haue smal Chur∣ches than great Chur∣ches pollu∣ted.
• The church cannot be wel gouer∣ned without troubles & disquietnes
• An exam∣ple of the Synode of Nice.
• Iohn. 6. 16.
• Ibid. ver. 67
• Whereof comes so great a cor∣rupting in the Church
• What is to be done if the people consent not vnto excom∣munication.
• Chrysost. That sacra∣ments must not be im∣parted comē polluted.
• Augustine. The best time to ex∣cōmunicate.
• The heresie of the Do∣natists.
• Vnto what end excom∣munication is vsed.
• A similitude
• 2. Cor. 10. 8
• Against thē which excō∣municate for monie.
• We must not excom∣municate for light causes. Irenaeus reprooueth Victor.
• Of what af∣fection they ought to be which do ex¦communicate
• A similitude
• Tiberius Caesar.
• Iohn 9. 21.
• Vniust ex∣cōmunicati¦ons are no harme to innocents.
• Mat. 10. 28
• An exāple.
• Rom. 8. 37.
• Howe we ought to be∣haue our selues to∣wards an excommu∣nicate.
• Theodo∣sius.
• 1. Cor. 2. 8.