The Sum of Christian Religion 2, Part 2 · Subpart 38
OF THE KEIES OF THE KINGDOME OF HEAVEN, AND OF EXCOMMVNICATION.
SEEING it hath beene ſhewed in the treatiſe next going before, who are to bee admitted by the church vntounto the Lords Supper: very commodiouſly and fitly ſhall this doctrine follow, concerning the power of the keies, wherein beſides other things this chiefly is taught, How they who are not to be admitted, muſt bee reſtrained and excluded from the Sacraments, leaſt approching vntounto them they prophane them.
The chiefe queſtions.
1 What the power is of the keies giuen vntounto the church.
2 VntoUnto whom that power is committed.
3 Why the power of the keies is neceſſarie.
4 What that power of the keies committed vntounto the church differeth from the ciuil power.
5 What order ought to be obſerued in exerciſing the power of the keies.
1 WHAT THE POWER OF THE KEIES GIVEN VNTOUNTO THE CHVRCH IS.
THE power of the keies of the kingdome of heauen, which CHRIST gaue vntounto his church, is the office or charge impoſed on the church by Chriſt, of denouncing, by the preaching of the goſpel and church-diſcipline, Gods will; and euen of declaring the grace of God and remiſſion of ſinnes vntounto the penitent, that is, to them who liue in true faith and repentance: but of denouncing vntounto the wicked the wrath of God, and excluſion or baniſhment from the kingdome of chriſt, and of caſting ſuch out of the church as long as they ſhall ſhew themſelues in doctrine and life eſtranged from chriſt; and of receiuing them againe into the church when afterwardes they ſhall repent. Hereby it appeareth, that the chiefe and principall parts of this power of the keies giuen vntounto the Saints are, the preaching of the goſpel, or miniſterie of the word, and church-iudgement, which is called alſo ſpirituall Diſcipline or iuriſdiction. And verily, neceſſarilie is Eccleſiaſticall Diſcipline ioined and linked with the miniſterie of Gods word. Of the miniſterie of the word, there is no doubt but all the Prophets, Chriſt, and the Apoſtles hauehave preached. Of the iuriſdiction of the church likewiſe it is not to be doubted: in as much as Chriſt himſelfe and the Apoſtle hauehave both by precepts and practiſe confirmed and eſtabliſhed it. Now in both is conteined that power of ſhutting and opening, which the Lord noteth out by the name of the keies, ſaying, J will giuegive thee the keies of the kingdome of heauen; the keies, that is, the office or power of ſhutting and opening the kingdome of God. It is a Metaphour or borrowed ſpeech taken from the ſtewardes of mens houſes;2. King. 18 18. Eſai. 22.22. becauſe the ſteward of the houſe is ſaide to hauehave the keie of it to open and to ſhut it.
2 VntoUnto whom the power of the keies is committed.
VNtoUnto whom the declaration and denouncing of Gods worde is committed, to them alſo is committed the power of the keies. The denouncing and publiſhing of the anger and fauour of god, which is perfourmed in the preaching of the goſpel, is committed vntounto the Miniſters. For the preaching it ſelfe alſo of the goſpel is committed to them alone. But that denouncing which is exerciſed in church diſcipline belongeth to the whole church. For vntounto the whole church doth Diſcipline & ſpiritual iuriſdiction belong. But the denouncing and declaration which is vſed in the miniſterie of Gods word is done after another manner, than in church diſcipline Jn the miniſterie of the word, the anger of god, the word going before, is by eueryevery Paſtor alone or Miniſter of the word priuately denounced againſt al vngodly, vnbeleeuing, and vnrepenting perſons: namely that they are exiled from the kingdome of Chriſt, as long as they repent not, neither liue according to the preſcript rule of the Goſpel: And againe, if they repent, the grace and fauour of God, and remiſſion of ſinnes is by the ſame Paſtours and Miniſters ſignified and declared out of the worde of God vntounto them. Obiection. Then hauehave men power to condemne. Aunſwere. They hauehave miniſterial power, that is, the charge and-function of denouncing vntounto men, according to Gods woord, that God remitteth or not remitteth their ſinnes: and this is done two waies. Firſt, and in general, when in the preaching of the Goſpel they declare, That al beleeuers are ſaued, and that all vnbeleeuers are condemned. Secondlie, when as they exerciſe this function of declaring Gods wil priuatlie vntounto particular men, and towards euerie one in ſeuerall: as when remiſſion of ſins is promiſed to ſome certain perſon repenting, and when likewiſe the anger and diſpleaſure of God is denounced againſt any one perſon not repenting, as long as he continueth in that mind. So was it ſaid to Simon Magus; Thou haſt neither part nor fellowſhip in this buſines. The ſame is to bee ſaid in particular to euerie one, as often as neede requireth; neither muſt we doe it at our owne pleaſure, but according to the woorde of God. And this is the power of the keies graunted vntounto Paſtours, and annexed to the miniſterie of the word. But to execute this ſentence declared belongeth to God alone. Jn eccleſiaſticall iuriſdiction, or church-iudgement, the denouncing of the fauour and wrath of God is not done by any one priuately, but by the whole church, or in the name of the whole church, by ſuch as are deputed thereunto by common conſent of all. And this denouncing is vſed for ſome certaine cauſes, and towardes ſome certaine perſons, hauing alſo accompanying it a debarring & excluding from the vſe of the ſacraments, when neede requireth.
3 Why the power of the keies is neceſſarie.
THE power of the keies is neceſſary, 1. In reſpect of the commandement: If hee refuſe to heare the Church, let him bee vntounto thee as an heathen man, and a publicane. And vntounto ſuch a one the Lorde will not communicate or impart his ſacraments, which hee ordained and inſtituted for the faithfull onelyonly. 1. Cor. 5.5. Let ſuch a one be deliuered vntounto Satan, for the deſtruction of the fleſh, that the ſpirit may bee ſaued in the day of the Lord Ieſus. 1. Cor. 11.28. Let a man examine himſelfe, and ſo let him eate of this bread and drinke of this cup. And ſeeing Chriſt doth not inſtitute his ſacramentes but for the faithfull; therefore neither can wee bee partakers of the table of the Lord, and of Diuels. For what concord hath chriſt with Belial? But all thoſe that profeſſe corrupt doctrine, and perſiſt in wickedneſſe, are at the table of Diuels. Chriſt therefore willeth, Matt. 5.24. That thou leaue thine offering before the altar, and goe thy way, and firſt bee reconciled to thy brother, and then come and offer thy gift. Wherefore he will hauehave them to ſubmit them-ſelues firſt vntounto God, according to all his commandementes, before they approch to any ſacrament For by the name of Altar here are vnderſtoode any ſacraments whatſoeuer. Num. 15.31. It is ſaide: Becauſe hee hath deſpiſed the word of the Lord, and hath broken his commaundement; that perſon ſhall be vtterlie cut off. And Deut. 17.12. That man that will doe preſumptuouſlie, not hearkening vntounto the Prieſt (that ſtandeth before the Lord thy God to miniſter there) or vntounto the Iudge, that man ſhall die, and thou ſhalt take away euil from Iſrael. By theſe two places God will hauehave thoſe cut off which are rebellious againſt this law, and that euen from the ciuil ſtate and common wealth; neither doth he permit them to be anie members of his people: much leſſe then will he hauehave them to be accounted members of his viſible church. The ciuil or iudicial law indeede is taken away, as alſo are the ceremonies: but that eſpecial difference betweene the citizens of the church & others is not taken away. Wherevpon chriſt (which place wee alleaged before) wil hauehave no man to offer his gift, before he be reconciled vntounto his brother; and ſo doth hee manifeſtly declare that hee will not that they, who repent not, lay hands on thoſe ſacraments, which are appropriated to the penitent and beleeuers only: whereby withall hee putteth a great difference betweene beleeuers and vnbeleeuers, the obſtinate, and repentaunt. So Peter alſo beholding the hypocriſie and impietie of Simon the Sorcerer, dooth openly diſtinguiſh and part him from the faithful, denouncing that he hath neither part nor fellowſhip in this buſines, that is, in the doctrine of the goſpel, which Peter taught. 2. The power of the keies is neceſſarie, in reſpect of gods glorie. For God is reproched and deſpited, if without difference the wicked and blaſphemers goe in the number of his children. 3. It is neceſſarie, leaſt the ſacraments be prophaned, and that bee giuen to the wicked in the Supper, which is denied them in the word. 4. It is neceſſary, For the ſafetie of the Church, which ſhall be puniſhed if ſhee wittingly & willingly prophane Chriſts ſacraments. 5. For the ſafetie of the ſinners, that they beeing often admoniſhed may return to repentāce. 6. For auoiding of offēce in the church that others bee not corrupted. 1. Cor. 5.6. Know yee not that a litle leauē leaueneth the whole lump? 7. For auoiding of offence among thoſe that are without; leaſt they who are not as yet members of the church, come not to it. 8. That the name of God may not be blaſphemed & euil ſpoken of by others, & his couenant deſpited & reproched. 9. That frō the ſinners thēſelues puniſhment may be auerted; becauſe the wicked approching vntounto the Lords table eate their own damnation. Wherefore that this may not come to paſſe, the church is bound to prouide, that ſuch approch not hither.
10 They who denie the faith and doctrine of chriſt are to be excluded frō the church, & from the vſe of the ſacraments. For the faithful or chriſtians are not to be confounded or mingled with thoſe who are not members of the Church; as with thoſe which are profeſſed vngodly perſons, blaſphemours, reuolters to Arrianiſm, Mahumetiſme, & the like. But they that deny & refuſe to repēt, deny the faith & doctrine. Tit. 1.6. They profeſſe that they know god, but by works they deny him. And he that denieth the faith is worſe then Infidels. Therfore they who perſiſt in their wickednes, & deny to repent, are to be ſhut out of the church, neither are they to be admitted to the vſe of the ſacraments. And heere hath place that ſaying of Chriſt, Matth. 7.6. GiueGive not that which is holy to dogs. Wherfore nether to the ſacraments are dogs to be admitted, namely thoſe which perſiſt in their wickednes, and make a mocke of Gods word. For if Chriſt ſpeaketh this of his audible word, to wit, the word preached, which yet was inſtituted for the cōuerted & vnconuerted, or ſuch as were yet to be conuerted; much more ſhal this bee ſpoken of his viſible word, namely of the ſacraments, which were ordained and inſtituted for the conuerted onelyonly.
11 Open blaſphemers ought not to be baptized. For they ought not to bee baptized, who beleeue not with their whole hart. Wherefore Philip ſaith to the Eunuch, If thou beleeueſt with al thine hart, thou maieſt be baptized. So Iohn alſo Baptized none but ſuch as confeſſed their ſinnes. Now if blaſphemers and vnbeleeuers are not to be baptized, it followeth that they are to bee ſhut out of the church, & not to be admitted to the receiuing of the ſacraments They who ought not to be baptized, neither ought they to be admitted vntounto he Supper: For there is one and the ſame reaſon in …oth.
12 They who are not as yet baptized are not to be …mitted vntounto the ſupper: but to them who forſake their Baptiſm, Bap…m is no Baptiſme, according to that of the Apoſtle, … 2.25. If thou be a tranſgreſſor of the Law; thy circūciſion is made vncircumciſion. Therfore they who forſake their Baptiſm, are not to be admitted vntounto the Supper. Obiection. Then they who forſake their Baptiſm, are alſo to be baptized after their receiuing into the church. Anſwer. Their receiuing into the church by Baptiſme is firm and in force to them that repent, without any iteration of the ſigne. But ſeing Baptiſm is an entrance into the church, they who forake it, are not in the church; and therefore as long as they continue ſuch, they are not to be admitted either into the Church, or vntounto the ſupper.
13 VntoUnto whom the promiſe of grace doth not belong, vntounto thē the ſign of grace ought to be extended: otherwiſe the church ſhould deale corruptly, admitting them whom God excludeth, & ſhould be diuerſe & diſagreeing frō her ſelfe: for ſhe ſhould abſolue them by the viſible woord, whom ſhe condemned by the audible word. Wherefore whom God hath reiected, & depriued of his grace, they are not to be admitted vntounto the ſacraments, which are the ſignes of Gods grace.
14 The inſtitution of the ſacramēts, or the condition, which muſt be obſerued in comming to the ſacraments, requireth repentaunce. Therefore they who ſhew not repentance, ought not to be admitted. This argument foloweth, by a counterpoſitiō: They which hauehave repentance & faith are to be admitted: Therfore they which hauehave not repentance & faith are not to be admitted.
4 How the power of the keies differeth from the ciuil power.
1 THE power of the keies cōmitted vntounto the church, depēdeth on Gods words, the ciuill power is armed with the ſword.
2 Jn the church, iudgemēt proceedeth according to Gods lawes: in the ciuill ſtate, iudgement is exerciſed according to ciuil Lawes.
3 The church puniſheth the obſtinate with the word of God onlie; yet ſo, as that this puniſhment pierceth euen vntounto their conſciences: The ciuil ſtate puniſheth the obſtinate only with corporal puniſhment. The church puniſheth with the word when it denounceth the anger and wrath of God againſt infidels, and vnrepentant perſons.
4 Oftentimes the Diſcipline of the church hath place where there is no place for ciuil iudgement; as when the church caſteth out of her congregation the impenitent, and accounteth them no more for her members. And contrariwiſe, the ciuil gouernment oft times hath place, where there is no place left for church Diſcipline: as when the Magiſtrate puniſheth adulterers, robbers, theeues, with death, and dooth no more reckon them for members of the commō wealth, whether they repent, or continue obſtinate; whom yet the church, aſſoone as they repent and ſhee receiue them, is bound to hold for her members.
5 The iudgement of the church hath degrees of admonitions. For firſt repentance muſt be ſought for, before they come to puniſhment: But the ciuil iudgement proceedeth to puniſhment, whether he, which ſinned, promiſe repentance, or continue vnrepentant.
6 The end and purpoſe of the church is, that hee which hath offended ſhould repent, and be ſaued for euer: the end and purpoſe of the Magiſtrate is, that the offender bee puniſhed, and ſo peace and externall order and Diſcipline be maintained in the commonwealth.
7 The church is bound to reuerſe and retract her iudgement and puniſhment, if there come repentance. But the Magiſtrate is not bound to recal his iudgement and puniſhment, neither is he able ſometimes to recall it. Wherefore the difference is apparent and manifeſt of the ciuil, and Eccleſiaſticall power, or the power of the keies deliuered by chriſt vntounto the church. And this power may eaſily ſtand and conſiſt without that. For the church acknowlegeth him for her member, whom the Magiſtrate dooth not acknowledge, nor ſuffer.
5 What order is to bee obſerued in exerciſing the power of the keies.
WHen a man hath cōmitted ſome priuate treſpaſſe, he muſt firſt bee curteouſly admoniſhed by one, according to the commandement of Chriſt, Mat. 18.15. Jf thy brother treſpaſſe againſt thee, go and tel him his fault betweene thee and him alone: Jf he heare thee, thou haſt wonne thy brother, Moreouer, Jf being admoniſhed by one, he dooth not yet repent, he muſt bee againe priuately admoniſhed, by thee taking one or two with thee. And ſuch admonitions muſt be doone according to gods word, and with ſignification of good-will towardes the offender, and that not but for cauſes iuſt, weighty, & neceſſarie. And if neither ſo admoniſhed by one or two he repent; hee is to be corrected by the whole Church. Which alſo Chriſt hath commaunded. Jf hee will not vouchſafe to heare them, tell it vntounto the Church.
Nowe if a man tranſgreſſe publikely by offending of the whole Church, he muſt alſo publikely be corrected by the Church, accordong as his treſpaſſe is: if neither yet he will repent being admoniſhed and chaſtiſed by the Church; whether it be he that committed a priuate treſpaſſe, or he that cōmitted a publicke offence; at length excommunication muſt bee inflicted by the church, as the extrem… and laſt remedie to correct men obſtinate and impenitent: euen as alſo Chriſt himſelfe commaundeth in theſe woordes next following the place before alleaged. Jf he refuſe to heare the church alſo, let him be vntounto thee as an heathen man, and a publicane: In theſe wordes Chriſt expreſſely commaundeth all, whoſoeuer being after this ſort admoniſhed by the church wil not repent, to be by the common conſent of the church excommunicated, vntill they repent.
It remaineth now that we ſee, what Excommunication is. Excommunication is the baniſhing of a grieuous tranſgreſſour, or an open, vngodly and obſtinate perſon, from the fellowſhippe of the faithfull, by the iudgement of the Elders, by the conſent of the church, and by the authoritie of chriſt, and by the holy Scripture: When the Church therefore pronounceth of any, that they are not godly, they muſt be excommunicated, and not admitted vntounto the ſacrament. And whoſoeuer are excommunicated, they againe profeſſing & ſhewing in their actions amendmēt, ar altogether in like ſort receiued into the church as they were exiled frō it, namely by the iugedmēt of the Elders, by the conſent of the Church, & the autority of Chriſt and the Scripture. Furthermore the chiefe and principall part in excommunication, is denunciation, whereby is denounced, that hee which denieth faith and repentance is no member of the church, as long as hee cotinueth ſuch, how euer he make boaſt of the name of chriſtians; becauſe the Scripture dooth not acknowledge him for a chriſtian, who although he profeſſe himſelf in word to be a chriſtian, yet in deedes ſheweth the contrary. And this denunciation, whereby one is excommunicated, is not in the power of the miniſter of the Church, but in the power of the Church, and is doone in the name of the Church, becauſe this commandement was giuen by chriſt vntounto the church. For hee ſaith expreſſely, tell the Church. And verily this commaundement hee gaue vntounto the church, not for the deſtruction of the ſinner which is to be excommunicated, but for his edification o… ſaluation. Neither ought this denunciation of the church to be vſed without effect, for, (as was before ſaide) of whome the church denounceth that they are not godly, the church is bound to excommunicate them, and not admitte them to the vſe of the Sacramentes. Now who are to be excommunicated, is knowen ſufficientlie by that which hath beene ſaid before; namelie ſuch, as either deny ſome article of faith, or ſhewe that they wil not repent, or ſubmitte not them-ſelues to the will of God, according to his commandements, neither make any doubt of perſiſting ſtubbornly in manifeſt wickedneſſe. Al ſuch are not to be admitted into the Church. or, if they hauehave beene admitted into the Church in Baptiſme, yet we muſt not goe forwarde in offering them the Lordes ſacred Supper: but contrariwiſe, ſuch as profeſſe faith and repentance, the church is bound to admitte. There remaine obiections of the aduerſaries, whereunto we will in few woords make anſwere.
1 Obiection. The charge and office of the keies, is no where commaunded. Therefore is not to be ordained in the Church, & by conſequent, no man ought to be excluded from the ſacraments. Anſ. The Antecedent is falſe; becauſe frequently in Scripture manifeſt teſtimonies of this charge and commiſſion are extant, Mat. 16.19. J will giuegive vntounto thee the keies of the kingdome of heauen, and whatſoeuer thou ſhalt binde vponupon earth, ſhall be bound in heauen. Here in plaine wordes is expreſſed the power of the keies committed to all miniſters of the word.
Moreouer, what this office of charge of the keies committed to the Church is, and how the Church muſt diſcharge this charge and fun…tion, Chriſt likewiſe plainly aduertiſeth and declareth; Mat. 18.17. & 18. If he will not v…ſafe to heare them, tell it vntounto the Church: and if he efuſe to heare the Church alſo, let him bee vntounto thee as an heathen man, and a publicane, Verily J ſay vntounto you, whatſoeuer yee ſhall binde on earth, ſhall bee bound in Heauen: and whatſoeuer yee looſe on earth, ſhall bee looſed in Heauen. Theſe thinges giuen thus in precept by Chriſt Paul alſo dooth in the thing it ſelfe confirme. 1. Cor. 5.5. Let ſuch a one be deliuered vntounto Satan, for the deſtructiō of the fleſh, that the ſpirit may be ſaued in the day of the Lord Jeſus. 1. Cor. 11.20. When ye come together into one place, this is not to eate the Lords Supper▪ 2. Theſ. 3.14. Jf any man obey not our ſayings: note him by a letter, and hauehave no companie with him, that hee may bee aſhamed. 1. Tim. 1.20. Of whom is Hymenaeus, and Alexander, whom I hauehave deliuered vntounto Satan, that they might learne not to blaſpheme. In the Prophets alſo are manifeſt teſtimonies, in which this is apparent to hauehave beene commaunded by God. Iſai. 1.11. What hauehave I to doe with the multitude of your ſacrifices, ſaith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beaſtes: and I deſire not the bloud of bullockes, nor of lambs, nor of goates. Iſai. 66.3. He that killeth a bullock, is as if he ſlue a man: he that ſacrificeth a ſheepe, as if he cut off a dogs necke: hee that offereth an oblation, as if hee offered ſwines bloud: he that remembreth incenſe, as if he bleſſed an Jdoll. Ier. 7.22. J ſpake not vntounto your Fathers, nor commaunded them, when J brought them out of the land of Aegypt, concerning burnt offerings and ſacrifices. Pſal. 50.16. VntoUnto the wicked ſaid God; What haſt thou to doe, to declare mine ordinaunces, that thou ſhouldeſt take my couenant in thy mouth? Wherefore Chriſt alſo ſaith, Matt. 5.24. Leaue there thine offering before the Altar, and goe thy waie: firſt bee reconciled to thy brother, and then come and offer thy gift. There are other places alſo of Scripture beſides theſe, where it is cōmanded, that all profeſſed wicked perſons be excluded from the church & the vſe of the ſacraments: as, whereſoeuer is reprehended the vnlawfull vſe of the ſacraments: Likewiſe whereſoeuer the miniſters are commaunded to receiue only ſuch for members of the church, as profeſſe faith & repentāce. Reply. God indeed forbiddeth the vngodlie to come vntounto the ſacraments, but he willeth not that the church ſhould forbid them. Anſ. What god forbiddeth to be done in the church, that wil he hauehave to be auoided by the Diſcipline of the church: & that God hath willed the church to forbid & exclude profeſſed vngodly perſons, is manifeſtly prooued by the fore alleadged places.
2 Obiect. Men are not able to diſcerne the woorthie from the vnworthie: they cannot know, who truelie repent, & who perſiſt in impietie: neither can they caſt anie man into hell fire. Therefore that iudgement is not committed vntounto the church, whereby the godlie maie be diſtinguiſhed from the vngodlie. Aunſwere. The church doth not iudge of ſuch as are hidden or ſecrete, but of thoſe that are manifeſt, namely of thoſe, who ſhew them ſelues in outward life & profeſſion; and this ſhe doth when concerning ſuch ſhe ſubſcribeth to the iudgement of god, that is, when ſhee iudgeth of them according to the preſcript of Gods word: as when out of the woord of God ſhee pronounceth the obſtinate to be condemned, as long as they continue ſuch; & when out of the word of God ſhe abſolueth them which ſhew repentance. But to diſcerne from others ſuch as are cloſe & hidden, as the church is not able, ſo neither doth ſhe take it vponupon her.
3 Obiection. Chriſt ſaith in the Parable of the tares, let both grow together vntil the harueſt. Therefore none ought to bee excluded. Aunſwere. 1. Chriſt ſpeaketh there of hypocrits, who cannot be diſcerned alwaies from the true ſeruers of God. Therefore his meaning is, that hypocrites ought not to be cut off or ſeparated frō the church, as whom we know not to be ſuch: but that the Angels ſhall doe this at the laſt daie. 2. Chriſt diſtinguiſheth there the office of the Magiſtrate, and of miniſters, Let them grow, that is, put not to death any which are eſtrā ged from the church. For the Miniſters may not vſe corporal force againſt any man, as may the Magiſtrate. Now if this difference be put, the difference which is between the church, and the kingdome of the Diuell ſhal not be taken awaie.
4 Obiection. Men are to bee forced and compelled vntounto good workes. The vſe of the ſacraments is a good worke. Therefore they are to be forced and compelled to the vſe of the ſacraments. Aunſwere. 1. The Minor is not true, except it be vnderſtoode of that vſe, which is celebrated by the faithfull: otherwiſe, when vnbeleeuers vſe the ſacraments, their vſe is no good work. The vſe of the ſacraments is a good work, when good moral works goe before this vſe: And then is it truly called the vſe of the ſacramentes; otherwiſe it is rather an abuſe, and prophaning of the ſacramentes. For when the wicked take the ſacramentes, they abuſe them; whence it is that Chriſt expreſſely dehorteth the wicked, from this good work, when he ſaith, Leaue there thine offring before the Altar, and goe thy waie. 2. The Maior propoſition is to be diſtinguiſhed. Men are to bee compelled vntounto good woorkes, but in their order, ſo that there goe before an enforcing to moral woorks, and then follow after an enforcing to ceremoniall works: and ſo is that to bee vnderſtood, which Chriſt ſaith, Luk. 14 23. Compel them to come in.
5 Obiection. We hauehave no examples of this excluding. The Prophets, Apoſtles, and Iohn excluded none: nay Iohn Baptiſed a generation of vipers. Aunſwere. The Prophets albeit they could not exclude the wicked from the ſacrifices & ſacraments, yet they condemned that wickedneſſe of theirs in approching thither, and made oftentimes long ſermons both againſt the wicked who did approch, and againſt the Church, which admitted them vntounto the ſacrifices. But that the Apoſtles did exclude, Paul alone doth ſufficiently ſhew by his example, as we ſaw before, and John Baptiſed them onlie who promiſed faith and repentaunce: he baptized a generation of vipers, when now they did repent. Wherefore although they were a vipers broode whome Iohn baptiſed; yet were they not any longer vipers, when they were baptiſed. For Iohn baptiſed none but ſuch as confeſſed their ſinnes: As alſo he preached the Baptiſme of repentance for the remiſſion of ſinnes.
6 Obiection. Jf they are to bee admitted vntounto the ſacraments which profeſſe faith and repentance, & the vnbeleeuers and wicked are to be excluded; the ſame ſhall bee doone after the ſame manner, as it was done by Iohn. But John by himſelfe alone admitted them, who profeſſed faith and repentance, vntounto baptiſm, and he alone alſo reiected he impenitēt: Therefore it ſhall be lawful for one miniſter alone either to admit them who profeſſe the Doctrine and repentance, or to reiect the obſtinate. Aunſwere. The reaſon is not like. For Iohn was endued with a Propheticall and Apoſtolicke authoritie. Againe at that time the gathering of the new Church was reſpected, and not the excluding of them, who were in the Church, and had reuolted from it.
Certaine argumentes aſſoiled, whereby ſome hauehave endeuoured to aboliſh excommunication.
1 WHERE the woorde and Sacraments are rightly to be adminiſtred, there muſt the authorite of diſcipline be eſtabliſhed. But in the primitiue Church, and at this day in well ordered Churches the authoritie of diſcipline is not eſtabliſhed: Therefore the woord and Sacraments are not rightly there adminiſtred. But abſurd were it ſo to ſay; therefore abſurd alſo to impoſe a neceſſity of diſcipline on the Church. Aunſwere. Theſe wordes, To be rightly adminiſtred, are doubtfull and hauehave a diuerſe meaning. 1. To adminiſter rightlie, ſignifieth, ſo to adminiſter, as that the adminiſtration wholy agree with the preſcript of the Lorde. 2 It ſignifieth, to adminiſter, not according to the right, perfect and exact obſeruing of it; but ſo, that the adminiſtration be pleaſing to God, & profitable for the ſaluation of the Church. In this whole world the Sacramentes are not rightly adminiſtred according to the former ſignification: but according to the latter ſignification they are. For albeit there be ſome blemiſhes, which by reaſō of the churches weaknes & imbecillity cannot be corrected & amended on a ſodain; yet the adminiſtration may pleaſe God, and profit the Church: Albeit wee are neuertheleſſe to acknowledge & bewail the defects. For bleſſed are they which hungre and thirſt after righteouſneſſe. Except theſe thinges be graunted, there will be no pure church in the world. We may ſeeme now to hauehave ſufficiently aſſoiled this obiection; but yet furder alſo we deny the Minor. For the autority of diſcipline was, & cōtinued in the Primitiue church, & ſhal alſo continu in an il ordred church, but with great abuſe, as amongſt the Papiſts. Reply. Jn our Churches, & in the Heluetian churches Excommunication is not in force: Therfore the Minor of the former obiectiō is true. Anſ. Although in ſome Churches it be not exerciſed, yet is it not then ill exerciſed: but the Minor is neuertheleſſe infringed. Becauſe in thoſe churches the woord & the Sacraments are rightly adminiſtred, according to the other ſignification whereof we ſpake before. Chryſoſtome ſaith, If any wicked perſon come vntounto the Lords table, giuegive not vntounto him the Lordes Sacrament, the body & bloud of the Lord: if he wil not beleue, ſignifie it vntounto me: I will rather leeſe my life, than I will admitte him. Excommunication therefore was in force many yeares after Chriſt.
2 That Doctrine which hath neither Gods woorde nor examples, is not to be thruſt vponupon the church. But this doctrine hath neither of theſe. Therfore it is not to be thruſt vpō the church. Anſ. It hath the word for it. Mat. 18.17. If he refuſe to hear the church, let him be vntounto thee as a Heathen man. 1. Cor. 5. Let ſuch a one be deliuered vntounto Satan. 1. Tim. 1. Whom I hauehave deliuered vntounto Satan. Reply. Mat. 18. No mention is made of the ſeniorie or Excommunication. Therefore that doth not proue the word. Anſ. I deny the Antecedent. For although there bee not the formall words, yet the thing it ſelfe is conteined in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not al one. Therfore the word is not conteined there in words of like force. Now the Antecedent is proued thus. Let him be vntounto thee as an heathen man & a publican. There he ſpeaketh not of the iudgement of the Church. Therefore he is not to bee excommunicated by the whole Church, who is accounted for an Heathen by priuat men. Aunſ. Whom each in ſeueral account for an Heathen man, him the whole Church ſo accounteth of. Reply. But it is not ſaid there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen mā: Therfore account him not ſo according to the churches iudgement, but according to thine own iudgement. Anſwer. Therefore I account him ſo, becauſe he heareth not the Church. But, not to heare the Church, is, to be a publicane, and eſtranged from the church. Are not theſe all one? But I adde an other thing which admitteth leſſe queſtioning. Hee ſaith not only to eueryevery priuate man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Chriſt commaundeth, that I account a man for a publicane and an heathen, doth he therefore wil that the church account him for a Chriſtian? No, becauſe then he would hauehave contrarie iudgements to be giuen of the ſame man. But, to bee accounted of the Church for a publicane and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this ſtandeth ſtill, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publicane, is, ſo to bee a… counted of all. And if that denunciation ſhoulde not bee done in ſpecial and particular, no man could be accounted for a publicane. As touching the other member, which is the ſeniorie, I aunſwere, that it is doone by the church.
3 The Church is not the Seniorie: But chriſt commaundeth that ſignification be giuen to the church, and that admonition bee giuen by the church. Therefore not by the Seniorie. Aunſwere. I deny the Maior: albeit the whole reaſon notwithſtanding maie be graunted: namely, that chriſt vnderſtandeth not the Seniorie, but maketh properly the name of the Church, both of the Iewiſh before chriſt, and of the chriſtian after chriſt. But there muſt bee notwithſtanding ſome order in the iuriſdiction of the church: ſome muſt be appointed and ordeined by the church: elſe will there be a confuſion of all things. Therefore by the church is comprehended the Seniory, and by conſequent it is vnderſtood of a councell or aſſemblie of gouernours. Wee cannot obſerue that which chriſt ſaith, without defining of circumſtances. Reply. Jt is true indeed, that ſignification cannot be giuen to the whole church, but to the councell or aſſemblie of gouernours, which yet is ciuill: Tell the church, that is, the Senate of the cittie. Anſwere. Now then they confeſſe that it cannot be ſignified to the whole church, but to ſome councell or aſſembly of gouernours, which yet muſt be ciuill, not Eccleſiaſticall. The queſtion then is, whether chriſts woords are to be vnderſtoode of a ciuill councell and aſſemblie. This muſt they prooue. They prooue therefore that this councell is ciuill.
4 Chriſt commandeth that it be ſignified vntounto the councell; which councell is ciuill. This propoſition they proue. That councell which puniſheth with corporal puniſhments, is ciuil. The councell, which gaue Paul power to put Chriſtians to death, puniſheth with corporall puniſhments: Therefore it was ciuil. Aunſwere. Wee aunſwere vntounto the Maior. That councell which puniſheth ſo, according to right, is ciuil. But they, who gaue that power to Paul, did it wrongfully: becauſe they had not that right and authoritie, but vſurped it. Which alſo is to bee thought of their putting Stephen to death; becauſe it was done tumultuouſly: & further the Prieſts themſelues were conſenting vntounto it, but vniuſtly. Reply. S. Auſtine ſaith that the Iewes did lie, when they ſaid, It is not lawful for vsus to put any …en to death. Aunſwere. The wordes of Auſtine are theſe in his 114. Treatiſe, vponupon Iohn, Did they not put him to death, whome they yeelded vp to bee put to death? By reaſon of the feaſt it was not lawfull to put him to death. Reply. S. Chryſoſtome alſo. ſaith; It is not lawful for vsus, that is, becauſe of the feaſt approching. Anſwere. This is not true (with the good leaue of S. Chryſoſtome bee it ſpoken): becauſe it is witneſſed by their ſtories, that their lawes were taken from them by Herode the Greate; and Ioſephus writeth that the whole councell was put to death by him, one onelyonly excepted. Therefore the Iewes in effect ſay this: Thou haſt the power of the ſworde; it is not lawful for vsus to put any man to death. Reply, It is ſaid in the Goſpell; Take yee him and iudge him after your owne Law. Aunſwere. He meaneth the Law of Moſes: which was, That he ſhould be ſtoned to death, Pilate graunting them the libertie of vſing their owne Law. Replie. Ioſephus ſaith, That their Lawes were graunted vntounto them by Claudius. Aunſwere. Then before time they had them not. Moreouer Claudius is ſaid in this ſenſe to hauehave graunted them their Lawes, becauſe hee permitted them to obſerue their owne Lawes and rites in religion. Replie. Their councell was taken awaie by Herode the Great: Therefore before time they had ciuill iuriſdiction, and at that time, when Chriſt commaunded to ſignifie it vntounto the councel. Wherefore, by conſequent, it was to be ſignified to the ciuil ſenate: for there was no other councel but the ciuill. There were in al three councels or aſſemblies, 1. Of the whole kingdom, as the high court of parliament in England. 2. A leſſe councel, which was the ſenate of the citie of Ieruſalē; & that was both ciuil & eccleſiaſtical. 3. The Triumuiri. Al theſe were ciuil. The councel then was ciuill. Chriſt ſendeth to the councel. Therefore to the ciuil ſenate. Anſ. The councel was ciuil, but not only ciuil: for it had alſo eccleſiaſtical power, becauſe it handled & decided matters of religion: It conſiſted of Phariſees & Scribes, of Diuines & Lawyers. For they had morall & iudicial Lawes.
Now then the queſtion is, Whether Chriſt commaundeth to tel the councel, as it is ciuill: or as it is eccleſiaſtical. That hee wil hauehave it ſignified vntounto the councel, as it is Eccleſiaſtical, we proue out of the text. 1. Becauſe wee are commaunded to account the excommunicated perſon for an heathen man and Publicane, that is, for an aliene from Chriſtes kingdome. Now to pronounce a man to bee a Publicane and an aliene from Chriſtes kingdome, belongeth vntounto the Eccleſiaſtical magiſtrate, not vntounto the ciuil: becauſe a Publican and an Heathen may be a member of the cittie, but not of the church of Chriſt. 2. Chriſt addeth, Verily, verily, J ſaie vntounto you, whatſoeuer yee bind on earth, ſhal be bound in heauen. Heere Chriſt meeteth with an obiection: For the excommuned perſon may obiect; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publicane, I wil notwithſtanding in the meane ſeaſon eate and drink. Chriſt anſwereth therefore, That this iudgement ſhall not be fruſtrate or of no effect: for I may ſelfe wil be the executour of it. Before, in the 16 Chapter, he ſaid, I will giuegive thee the keies of the kingdome of heauen: but there hee ſpeaketh of the common and general authority of the miniſterie: here he ſpeaketh namely and particularly of the miniſters authority in this cauſe. To bind and looſe therefore is not belonging vntounto the Magiſtrate, but vntounto the church.
5 The wicked maie bee accounted for Heathens and Publicanes, without anie excommunication: Therefore a Publicane and an excommunicate are not alone. Aunſwere. I denie the Antecedent: becauſe to account one out of the communion of the church, & to excommunicat, are all one. Reply. But they maie account one, that is, think of one in their mind, to be ſuch a perſon. Aunſwere. If hee heare not the church, thou art to knowe, not what the church thinketh of him in minde, but what they publikely determine of him, whether thou maieſt account him for an Heathen and Publicane. And furthermore Paul elſewhere forbiddeth vsus to eate or drinke with a wicked perſon. Therefore it is not a knowledge only in the mind.
Againſt the Examples.
PAVL willeth that the inceſtuous perſon be caſt out of the Catholick church. 1. Corinth. 5.13. that is, hee will hauehave him pronounced to be no member of the Church. Therefore this eiection or caſting out is not to think only, but to pronounce alſo & excommunicate. The aduerſaries vrge the contrary to this, on this wiſe.
6 The Apoſtle expoundeth himſelf 2. Corinth. 2.6. Jt is ſufficient vntounto the ſame man, that he was rebuked of many. Therefore thoſe words, Account him for a Heathen & a Publicane, and, put him awaie from among you, ſignifie only a rebuking. Anſwere. This reaſon deceiueth by a fallacy of conſequent: becauſe a generall rule is not builded vponupon one example. For, becauſe heere was neede of rebuking onelyonly, ſeeing the partie repented: It doth not thereof follow, that alwaies the ſame onelyonly is required. Reply. What they did, that Paul commanded. But they did onlie reprehend and rebuke. Therefore Paul commaunded them onelie to reprehend him, when he commanded them to put him awaie from among them. Anſ. Paul commaunded that, but not that only: becauſe he cōmanded alſo that they ſhould reiect him, if he repēted not. But if he repēted, it ſhould be ſufficient to reprehend & rebuke him. Wherefore it doth not follow: They onelyonly reprehend him: Therefore Paul commaunded them onelyonly to reprehend him. This is a true aunſwere vntounto the former reply; but there is another alſo cleare and manifeſt.foreign. For the Greeke woorde (which the Apoſtle here vſeth) ſignifieth not onelie reprehenſion and rebuking, but alſo that excommunication, which is by words onelie. And in this ſenſe not onelie it maie, but alſo muſt bee taken: becauſe hee ſaieth, So that now contrariwiſe yee ought rather to forgiue him. Therefore he was now excommunicated, and not as yet receiued, but to be receiued: Neither was he onelyonly reprehended and rebuked, but alſo caſt out & eiected. And whē alſo he ſaith. Of many, hereby is cōfirmed, that by the name of the church, whereof Chriſt ſpeaketh, Matth. 18. is not vnderſtoode the common multitude, but the chief gouerners of the church. Againe, For this cauſe did I write (ſaith the Apoſtle) that J might know the proofe of you, whether you would bee obedient in all things. He praiſeth them therefore becauſe they obeied. Wherefore before repentance he forbiddeth, That they companie not together with the excommunicated perſon. And further alſo hee ſaith; I praie you that you would confirme your louelove towardes him. The Greeke woorde, foreign (which we interpret, to confirme) ſignifieth, by publique ſentence to ſpeake a thing. So is it taken, Gal. 3.15. a mans couenant when it is confirmed, that is, ratified by publique autoritie. The Apoſtles meaning therefore here is, that they ſhould declare their louelove towardes man by publique teſtimonie. Therefore, to forgiue, was to receiue the excommunicated erſon into fauour, and that doth hee often repete. Now, there was alſo ſome ſpace betweene the writing of the former and the latter Epiſtle to the Corinthians: Therefore hee ſtoode in the meane time excommuned. In the former Epiſtle Paul ſaith, that hee heareth that ſome wicked perſons were amongeſt the flock: Them he willeth to bee excōmuned: And it is likely that the Corinthians obeyed this his commandement in excommuning them, and ſo wrote to Paul, that they had obeyed him therein, becauſe in his 2. Epiſtle, Cap. 2. he commendeth them, and willeth them to receiue againe the inceſtuous perſon, vppon repentance.
7 Whome Paul had willed to bee noted by a letter, him hee willeth the Theſſalonians to account of, as of a brother, and therefore will not hauehave him to be excommunicated. This conſequence or ſequele is proued thus: Contraries can-not ſtand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he bee to bee accounted for a brother, hee is not to bee excommunicated. That theſe are contraries, is alſo thus proued To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore alſo to excommunicate one, and to account him for a brother, are contraries, and ſo can not ſtand together; except, not to account, and, to account for a brother, ſhoulde bee all one. Aunſwere. There is an ambiguitie and diuerſe vnderſtanding of theſe woords, to account for a brother. Wherefore the contrarietie is not here of force. For all men are brethren, both Chriſtians, and Turks. But chriſtians neuertheleſſe, although they account Turks for their brethren, and neighbours, and deſire their ſaluation: yet doe they not account them for chriſtian bretheren. If then they are to account Turks for their brethren, then much more muſt they account them, and ſeeke their ſaluation, who were before time brethren, that is, chriſtians.
8 What Paul did, that are not we to folow. Paul did excommunicate Hymenaeus and Alexander without the churches conſent, 1. Timot. 1.20. Therefore wee muſt excommunicate no man. Anſwere. The Maior propoſition is falſe, if it be generally vnderſtoode. Reply. The Maior is thus proued. What Paul did by his Apoſtolique autoritie, that are not we to follow. But hee did this by his Apoſtolique autoritie. Now this Minor is prooued by Paules words: I hauehave deliuered, ſaith he, Hymenaeus and Alexander vntounto Satan. But our Miniſters and Paſtours of churches cannot do this. Therefore it muſt needes be that Paul did it by ſpecial autoritie. Aunſwere. This whole reaſon I graunt. Wee muſt not follow his example, if he did it alone. But hereof it followeth not, Therefore we maie not excommunicate. For ſo more is in the concluſion than in the premiſſes. And againe the Minor may bee denied; becauſe in the text alleadged it is reported only, that Paul did it, not in what ſort and maner he did it.