Chapter 3 of 3

10Neither let them eat. It is not a general precept or rule, that every man should live by his handiwork, as the Anabaptists argue falsely against Gentlemen, and the Calvinists apply it perversely against the vacant life of the Clergy, specially of Monks and other Religious men. But it is a natural admonition only, given to such as had not wherewith to live of their own, or any right or good cause why to challenge their finding of others, and to such as under the colour of Christian liberty did pass their time idly, curiously, unprofitably, and scandalously, refusing to do such works as were agreeable to their former calling and bringing up. Such as these, were not tolerable, specially there and then, when the Apostle and others (that might lawfully have lived of the altar and their preaching) yet to disburden their hearers, and for the better advancement of the Gospel, wrought for their living: professing nevertheless continually, that they might have done otherwise, as well as St. Peter and the rest did, who wrought not, but were found otherwise justly and lawfully, as all sorts of the Clergy preaching or serving the Church and the altar, be and ought to be, by the law of God and nature. Whose spiritual labours far pass all bodily travails, where the duties and functions of that vocation be done accordingly: as St. Augustine affirmeth of his own extraordinary pains incident to the Ecclesiastical affairs and regiment: in stead of which, if the use of the Church and his infirmity would have permitted it, he wisheth he might have laboured with his hands some hours of the day. as some of the Clergy did ever voluntarily occupy themselves in teaching, writing, graving, painting, planting, sowing, embroidering, or such like seemly and innocent labours. See St. Jerome ep. 114, seu praef. in Job, and in vit. Hilario. And Monks for the most part in the primitive Church (few of them being Priests, and many taken from servile works and handicrafts, yea often times professed of bondmen, made free by their masters to enter into religion) were appointed by their Superiors to work certain hours of the day, to supply the lacks of their Monasteries: as yet the Religious do (women specially) in many places, which standeth well with their profession. And St. Augustine writeth a whole book (de opere Monachorum to. 3.) against the error of certain disordered Monks that abused these words, (Nolite esse soliciti, be not careful &c. and Respicite volatilia caeli, behold the fowls of the air &c.) to prove that they should not labour at all, but pray only and commit their finding to God: not only so excusing their idleness, but preferring themselves in holiness above other their fellows that did work, and erroneously expounding the said Scriptures for their defence: as they did other Scriptures, to prove they should not be shaven after the manner of Monks. Which letting their heads to grow he much blameth also in them. See li. 1 Retract. c. 21, & de op. Monach. c. 31. and St. Jerome ep. 48, to. 3. of Nuns cutting their hair. Whereby the way you see that the Religious were shaven even in St. Augustine's time, who reproacheth them for their hair, calling them Crinitos, Hairelings, as the Heretics now contrariwise deride them by the word Rasos, Shavelings. So that there is a great difference between the ancient Fathers and the new Protestants. And as for hand labours, as St. Augustine in the book alleged, would not have Religious folk to refuse them, where necessity, bodily strength, and the order of the Church or Monastery permit or require them: so he expressly writeth, that all can not nor are not bound to work, and that whosoever preacheth or ministereth the Sacraments to the people or serveth the altar (as all Religious men commonly now do) may challenge their living of them whom they serve, and are not bound to work, no nor such neither as have been brought up before in state of Gentlemen, and have given away their lands or goods, and made themselves poor for Christ's sake. Which is to be noted, because the Heretics affirm the said Scripture and St. Augustine to condemn all such for idle persons.Neither let them eate. It is not a general precept or rule, that euery man should liue by his handyvvorke, as the Anabaptistes argue falsely against Gentlemen, and the Caluinistes applie it peruersely against the vacant life of the Clergie, specially of Monkes and other Religious men. But it is a natural admonitiō onely, giuen to such as had not vvherevvith to liue of their ovvne, or any right or good cause vvhy to challenge their finding of others, and to such as vnder the colour of Christian libertie did passe their time idly, curiously, vnprofitably, and scandalously, refusing to do such vvorkes as vvere agreable to their former calling and bringing vp. Such as these, vvere not tolerable, specially there and then, vvhen the Apostle and others (that might lavvfully haue liued of the altar and their preaching) yet to disburden their hearers, and for the better aduancement of the Gospel, vvrought for their liuing: professing neuertheles continually, that they might haue done othervvise, as vvel as S. Peter and the rest did, vvho vvrought not, but vvere found othervvise iustly and lavvfully, as al sortes of the Clergie preaching or seruing the Church and the altar, be and ought to be, † by the lavv of God and nature. VVhose spiritual labours far passe al bodily trauailes, vvhere the dueties and functions of that vocation be done accordingly: as S. Augustine affirmeth of his ovvne extraordinarie paines incident to the Ecclesiastical affaires and regiment: in stede of vvhich, if the vse of the Church and his infirmitie vvould haue permitted it, he vvisheth he might haue laboured vvith his handes some houres of the day. as some of the Clergie did euer voluntarily occupie them selues in teaching, vvriting, grauing, painting, planting, sovving, embrodering, or such like seemely and innocent labours. See S. Hierom ep. 114. seu praef. in Iob. and in vit. Hilario. And Monkes for the most part in the primitiue Church (fevv of them being Priestes, and many taken from seruile vvorkes and handicraftes, yea often times professed of bondmen, made free by their maisters to enter into religiō) vvere appointed by their Superiors to vvorke certaine houres of the day, to supply the lackes of their Monasteries: as yet the Religious do (vvomen specially) in many places, vvhich standeth vvel vvith their profession. And S. Augustine vvriteth a vvhole booke (de opere Monachorum to. 3.) against the errour of certaine disordered Monkes that abused these vvordes, (Nolite esse soliciti, be not careful &c. and Respicite volatilia caeli, behold the foules of the aire &c.) to proue that they should not labour at al, but pray only and commit their finding to God: not only so excusing their idlenes, but preferring them selues in holines aboue other their fellovves that did vvorke, and erroneously expounding the said Scriptures for their defence: as they did other Scriptures, to proue they should not be shauen after the maner of Monkes. VVhich letting their heads to grovv he much blameth also in them. See li. 1. Retract. c. 21. & de op. Monach. c. 31. and S. Hierom ep. 48. to. 3. of Nonnes cutting their heare. VVhere by the vvay you see that the Religious vvere shauen euen in S. Augustines time, vvho reprocheth them for their heare, calling them Crinitos, Hairelings, as the Heretikes novv contrarievvise deride them by the vvord Rasos, Shauelings. So that there is a great difference betvvene the auncient Fathers and the nevv Protestants. And as for hand labours, as S. Augustine in the booke alleaged, vvould not haue Religious folke to refuse them, vvhere necessitie, bodily strength, and the order of the Church or Monasterie permit or require them: so he expresly vvriteth, that al can not nor are not bound to vvorke, and that vvho so euer preacheth or ministreth the Sacraments to the people or serueth the altar (as al Religious men commonly novv do) may chalenge their liuing of them vvhom they serue, and are not bound to vvorke, no nor such neither as haue been brought vp before in state of Gentlemen, and haue giuen avvay their lands or goods, and made them selues poore for Christes sake. Vvhich is to be noted, because the Heretikes affirme the said Scripture and S. Augustine to condemne al such for idle persons.

14Obey him. Our Pastors must be obeyed, and not only secular Princes: and such as will not be obedient to their spiritual governors, the Apostle (as St. Augustine saith) giveth order and commandment that they be corrected by correption or admonition, by degradation, excommunication, and other lawful kinds of punishments. Cont. Donatist. post collat. c. 4. 20. Read also this holy father's answer to such as said, Let our Prelates command us only what we ought to do, and pray for us that we may do it: but let them not correct us. Where he proveth that Prelates must not only command and pray, but punish also if that be not done which is commanded. Li. de correp. & grat. c. 3.Obey him. Our Pastors must be obeied, and not onely secular Princes: and such as vvill not be obedient to their spiritual gouernours, the Apostle (as S. Augustine saith) giueth order and commaundement that they be corrected by correption or admonition, by degradation, excommunication, and other lavvful kindes of punishments. Cont. Donatist. post collat. c. 4. 20. Read also this holy fathers ansvver to such as said, Let our Prelates command vs onely vvhat vve ought to do, and pray for vs that vve may do it: but let them not correct vs. VVhere he proueth that Prelates must not onely command and pray, but punish also if that be not done vvhich is commaunded. Li. de correp. & grat. c. 3.

14Note him. Disobedient persons to be excommunicated, and the excommunicated to be separated from the company of other Christians, and the faithful not to keep any company or have conversation with excommunicated persons, neither to be partaker with them in the fault for which they are excommunicated, nor in any other act of religion or office of life, except cases of mere necessity and other prescribed and permitted by the law: all this is here insinuated, and that all the Church's censures be grounded in Scriptures and the examples of the Apostles.Note him. Disobedient persons to be excommunicated, and the excommunicated to be separated from the companie of other Christians, and the faithful not to keepe any companie or haue conuersation vvith excommunicated persons, neither to be partaker vvith them in the fault for vvhich they are excommunicated, nor in any other act of religion or office of life, except cases of mere necessitie and other prescribed and permitted by the lavv: al this is here insinuated, and that al the Churches censures be grounded in Scriptures and the examples of the Apostles.