The Sum of Christian Religion, Catechism · Part 2 · Section · Question 85
Queſt. 85. How is the Kingdom of heaven opened and ſhut by Eccleſiaſticall diſcipline?
Anſ. When, according to the commandement of Chriſt, they who in name are Chriſtians, but in their doctrine and life ſhew themſelves aliens from ChriſtbRom. 11.7, 8, 9. 1 Cor. 12.28., after they have been ſome time admoniſhed, will not depart from their errours or wickedneſſe, are made knowne unto the Church, or to them that are appointed for that matter and purpoſe, of the Church; and if neither then they obey their admonition, are of the ſame men by interdiction from the Sacraments ſhut out from the Congregation of the Church, and by God himſelfe, out of the Kingdome of heaven. And againe, if they profeſſe, and indeed declare amendment of life, are received as members of Chriſt, and his ChurchcMat. 18.15, 16, 17. 1 Cor. 5.3, 4, 5. 2 Theſ. 3.14, 15. 2 John 10.11. 2 Cor. 2.6, 7, 10, 11. 1 Tim. 5.17..
The Explication.
SEeing it hath bin ſhewed in the Treatiſe next going before who are to be admitted by the Church unto the Lords Supper; very commodiouſly and fitly ſhall this doctrine follow, concerning the power of the keyes: wherein, beſides other things, this chiefly is taught; How they who are not to be admitted, muſt be reſtrained and excluded from the Sacraments leſt, approaching unto them, they profane them.
The chiefe queſtions are:
1. What the power of the keyes given unto the Church is, and what are the parts thereof.
2. Whether Eccleſiaſticall diſcipline and excommunication be neceſſary.
3. To whom that power is committed: againſt whom, and in what order to be uſed.
4. To what ends it is to be directed, and what abuſes therein are to be avoided.
5. What that power of the keyes committed unto the Church differeth from the Civill power.
1. What the power of the keyes given to the Church is, and what are the parts thereof.
THe power of the keyes of the Kingdome of heaven, which Chriſt gave to his Church, is the preaching of the Goſpell, and Eccleſiaſticall diſcipline, whereby heaven is opened to the beleeving, and ſhut up againſt the unbeleeving and unfaithfull. Or it is, the office or charge impoſed on the Church by Christ, of denouncing, by the preaching of the Goſpell and Church diſcipline, Gods will; and even of declaring the grace of God, and remiſsion of ſins unto the penitent, that is, to them who live in true faith, and repentance: but of denouncing unto 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 themſelves in doctrine and life eſtranged from Chriſt: and of receiving them againe into the Church, when afterwards they ſhall repent. It is called the power of the keyes by a Metaphor or borrowed ſpeech, taken from the Stewards of mens houſes,Why this power is called the keys. to whom the keyes are delivererd in charge: and the keyes import a Steward-ſhip by a Metonymy or change of names between the ſigne and the thing ſignified thereby; as we uſe to ſay, The Scepter or Crowne of any Countrey, when wee intimate and ſignifie thereby the Kingdome of that Countrey: Wherefore Paul ſaith,1 Tim. 3.15. 1 Cor. 4.1. The Church is the houſe of the living God. The Miniſters of the Church are Gods Stewards. For look what a faithfull Steward is in his Maſters houſe, ordering all things at his Maſters beck; the ſame a faithfull Miniſter is in Gods Church. Wherefore the denouncing of Gods will in his Church, is executed by the Miniſters, as the Stewards in his name. God himſelf is authour of this Miniſtry, who gave this power and priviledge to his Church, and intituled it by the name of the Keys, ſaying unto Peter; I will give unto thee the Keys of the Kingdom of heaven: that is, the office or power of ſhutting and opening the Kingdome of God: and unto all his Diſciples, Whatſoever yee binde on earth ſhall be bound in heaven, Mat. 18.18.and whatſoever yee looſe on earth ſhall be looſed in heaven. So then the Keyes are that power of opening and ſhutting, binding and looſing; and are called Keyes from the efficacy of this power. For the Church verily by the Word of God in Chriſts name (whoſe place the Miniſters ſupply) doth open and ſhut heaven, binde and looſe men; and the holy Ghoſt workes powerfully by the Word,John 20.23. as Chriſt promiſed: Whoſeſoever ſins ye remit, they are remitted unto them; and whoſeſoever ſins ye retain, they are retained.
Now the chiefe and principall parts of this power of the Keyes are two: The preaching of the Goſpel, Two parts of the power of the Keyes.or Miniſtery of the Word; and Church judgement, which is called alſo ſpirituall Diſcipline or Juriſdiction, whereunto Excommunication belongeth. With either of theſe two parts the Church ſhutteth and openeth, bindeth and looſeth. By the preaching of the Word it ſhutteth and bindeth, when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation, untill they repent: and it openeth and looſeth, when it preacheth to the faithfull and penitent remiſſion of ſinnes and Gods favour through Chriſt. By Eccleſiasticall judgement it ſhutteth and bindeth, when it excommunicateth outragious and refractary, or ſtubborne perſons; that is, excludeth them from the communion of the Sacraments, the Church and Kingdom of God: Againe, it openeth and looſeth thereby, when it receiveth the ſame perſons, upon their repentance, as members of Chriſt and his Church.
Here we are to obſerve a difference in the order of theſe two parts: For in the preaching of the Goſpel the Keyes doe firſt looſe and afterwards binde: but in Eccleſiaſticall diſcipline they first binde, and afterwards looſe. Againe, in the former they bind and looſe the ſame or divers parties; in the latter they binde and looſe the ſame perſons only Now,What Excommunication is. Excommunication is the baniſhing of a grievous tranſgreſſour, or an open ungodly & obſtinate perſon from the fellowſhip of the faithfull, by the judgement of the Elders or Chief men, and by the conſent of the whole Church, exerciſed and executed in the name and authority of Christ, and of the holy Ghost, to the end that the offender, being put to ſhame, may repent, and ſcandals in the Church may be prevented. This excluſion or exile is not only from the Sacraments, but even from the whole communion of the faithfull, whereunto the obſtinate pertain not at all.Two ſorts of Excommunication. It is two-fold; Internall, which concerneth God only: and Externall, which belongeth to the Church. The internall excommunication is manifeſted to men on earth by the externall; and the externall is ratified in heaven by the internall, according to Chriſts promiſe: Whatſoever ye bind on earth, Mat. 18.18.ſhall be bound in heaven.
2. Whether Eccleſiasticall Diſcipline and Excommunication be neceſſary in the Church.
COncerning the Miniſtery of the Word, there is no doubt but all the Prophets, Chriſt, and the Apoſtles have preached: and whereas Eccleſiaſticall Juriſdiction hath a neceſſary co-herence with the Miniſtery of Gods Word, it is not to be doubted thereof, inaſmuch as God himſelf, and Chriſt, and the Apoſtle Paul, have both by precepts and practice confirmed and eſtabliſhed it.Mat. 18, 15. 2 Theſ. 3.14. 1 Cor. 5.1. 1 Tim. 1.20. And verily, if no Territory, no City can ſtand without diſcipline, lawes, and puniſhment; the Church alſo, which is the Houſe of the living God, hath need of ſome ſpirituall policy and diſcipline, though it much differ from civill Juriſdiction. Church-diſcipline therefore is neceſſary: 1. In reſpect of Gods generall commandement, of preventing the profanation of his Sacraments, both in the Old and New Teſtament. In the Old Teſtament God would not that the rebellious ſhould be reputed ſo much as members of his people, but would have them cut off: much leſſe would he indure, that they ſhould be admitted to his Sacraments.Num. 15.30, 31. The perſon that dothought preſumptuouſly, whether born in the land, or a stranger, the ſame blaſphemeth the Lord: Therefore that perſon ſhall be cut off from among his people. Becauſe hee hath deſpiſed the Word of the Lord, and hath broken his commandement, that perſon ſhall be utterly cut off. God would that all ſhould come unto the Paſſeover, that is, all the members of his people: but the rebellious and obſtinate breakers of his Covenant he utterly diſclaimed and renounced from being members of his people: therefore hee permitted them not to come thereunto. That man that will doe preſumptuouſly, Deut. 17.11.not harkening unto the Prieſt (that ſtandeth before the Lord thy God to minister there) or unto the Judge, that man ſhall dye, and thou ſhalt take away evill from Iſrael. By theſe two places God will have thoſe cut off, which are rebellious againſt his law, and that even from the civill ſtate and Common-wealth: neither doth he permit them to be any members of his people: much leſſe then will he have them to be accounted members of his viſible Church, and admitted to the Sacraments. The civill or judiciall law indeed is taken away, as alſo are the ceremonies: but that eſpeciall difference between the Citizens of the Church and others, is not taken away. In the firſt of Eſay is a whole Sermon againſt the wicked, which offered ſacrifices unto God, and there God will not that they ſhould ſacrifice unto him: therefore now alſo he will not that ſuch men be admitted to the Sacraments. Bring no more oblations (ſaith God) in vaine. Object. God will that all ſhould celebrate the Paſſeover: Therefore here-hence hee excluded not the wicked. Anſ. God will that all celebrate his Paſſeover; that is, all ſuch as he will have accounted for members of his Church and people: not the obſtinate, whom hee commanded to be ſequeſtred from his congregation. Againe, Eſay 66. he deteſteth ſuch as perſiſt in their wickedneſſe; and yet offer ſacrifices unto him: Hee that killeth a bullocks, is as if he ſlew a man: hee that ſacrificeth a ſheep, Eſay 66.3.as if he cut off a dogges necke: hee that offereth an oblation, as if hee offered ſwines bloud: hee that remembreth incenſe, as if hee bleſſed an Idoll. Jerem. 6.20.In the ſixth of Jeremy he ſharply reproveth thoſe, who, being defiled with their abominations, yet durſt appeare in his Temple. Ezekiel the 20. he threatneth that he will not anſwer,Ezck. 20.31. when he is asked by them who goe after other gods, and then preſent themſelves in Gods Temple, when they are polluted. In the ſame Chapter he ſaith,verſe 24. that they profane his Sabbaths, and pollute his Sanctuary, who, when they have gone a whoring after Idols, appeare in his Temple. Amos the fifth,Amos 5.21. hee rejecteth the ſacrifices and worſhip of tranſgreſſors: I hate and abhorre your feaſt-dayes, and will not ſmell in your ſolemne aſſemblies. Haggai the ſecond, he prohibiteth the uncleane in ſoule once to touch holy things, where he ſpeaketh of morall and ceremoniall uncleaneneſſe.Prov. 15.8. The ſacrifice of the wicked is abomination to the Lord. In the New Teſtament John admitteth them only to baptiſem, who confeſſed their ſins, and repented: Bring forth fruits worthy amendement of life. Leave thine offering before the Altar, and goe thy way; Mat. 3.6.firſt be reconciled to thy brother, and then come and offer thy gift: Therefore whoſoever reconcileth not firſt himſelf unto his brother, hee is to be debarred the Sacraments. For Chriſt will that all ſubmit themſelves firſt unto God, according to all his commandements, before they approach to any Sacrament: For by the name of Altar, here are underſtood any Sacraments whatſoever. Amend your lives, Acts 2.38. & 8.37. 1 Cor. 10.20, 21. & 11.27.and be baptiſed every one of you. If thou beleeveſt with all thine heart, thou mayeſt be baptiſed: Therefore, if thou beleeveſt not, thou mayeſt not. The things which the Gentiles ſacrifice, they ſacrifice to divels, and not unto God. Yee cannot be partakers of the Lords Table, and of the Table of Divels. Whoſoever eateth unworthily, is guilty of the Lords body: But the wicked, eating without faith and repentance, eate unworthily: Therefore they are guilty. We ought not to partake in other mens ſins: and we ought not to wink at any mans deſtruction: therefore wee may not admit the wicked to the Sacrament, leſt they eat unto themſelves damnation.
2. In reſpect of Chriſt and his Apoſtles ſpeciall commandement: If thy brother treſpaſſe against thee, goe and tell him his fault between him and thee alone: Mat. 18.15, 16, 17, 18.if hee heare thee, thou haſt wonne thy brother. But if he heare thee not, take yet with thee one or two, that by the mouth of two or three witneſſes every word may be confirmed. And if he will not vouchſafe to heare them, tell it unto the Church: and if he refuſe to heare the Church alſo, let him be unto thee as an Heathen man, and a Publican. Verily I ſay unto you, Whatſoever yee bind on earth ſhall be bound in heaven; and whatſoever ye looſe on earth, ſhall be looſed in heaven. But Chriſt will not that his Sacraments, which he inſtituted for the faithfull alone, be made common with Pagans and Publicans. And leſt this Mandate might be underſtood of ſome private and ſpeciall judgement, it is expreſly added: Whatſoever yee ſhall bind, &c. which words cannot be otherwiſe underſtood, but of the publike power of the Keys. I verily, as abſent in body, but preſent in ſpirit, 1 Cor. 5.3, 4, 5.have determined already, as though I were preſent, that hee that hath done this thing, when ye are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt, that ſuch one, I ſay, by the power of our Lord Jeſus Christ, be delivered unto Sathan, for the deſtruction of the fleſh, Ibid. ver. 11, 13.that the ſpirit may be ſaved in the day of our Lord Jeſus. And againe: With ſuch a one eate not. Put away therefore from your ſelves that wicked man. For what concord hath Christ with Belial? 2 Theſ. 3.6, 14.or what part hath the Beleever with the Infidels? We command you, brethren, in the name of our Lord Jeſus Chriſt, that yee, withdraw your ſelves from every brother that walketh inordinately, and not after the inſtruction which yee received of us. If any man obey not our ſayings, note him by a letter, and have no company with him, that hee may be aſhamed. 2 John ver. 10.If there come any unto you, and bring not this doctrine, receive him not to houſe, neither bid him, God ſpeed: for, he that biddeth him God ſpeed, is partaker of his evill deeds.
3. The power of the Keyes is neceſſary in reſpect of Gods glory. For God is reproached and deſpited, if without difference wicked blaſphemers goe in the number of his Children, and his Kingdom, and the divels be confounded.
4. Leſt the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word.
5. That the purity of Gods doctrine and worſhip be preſerved.
6. For the ſafety of the Church, which ſhall be puniſhed, if ſhe wittingly and willingly profane Chriſts Sacraments, or ſuffer them to be profaned.
7. For the ſafety of the ſinners, that they, being often admoniſhed and put to ſhame, may returne to repentance.
8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evill example.4.1 Cor. 5.6. Know ye not that a little leaven leaveneth the whole lump?
9. For avoiding of offence among thoſe that are without, lest they, who are not as yet members of the Church, come not to it.
10. That the name of God might not be blaſphemed, and evill ſpoken of by others, and his Covenant deſpited and reproached.
11. That from the ſinners themſelves puniſhment may be averted, becauſe the wicked, approaching unto the Lords Table, eate their owne damnation. Wherefore, that this may not come to paſſe, the Church is bound to provide, that ſuch approach not thither.
12. They who deny the faith and doctrine of Christ, are to be excluded from the Church, and from the uſe of the Sacraments: For the Faithfull, or Chriſtians are not to be confounded, or mingled with thoſe, who are not members of the Church, or with thoſe, who are profeſſed ungodly perſons, blaſphemers, revolters to Arrianiſme, Mahumetaniſme, and the like. But they that deny, and refuſe to repent, deny the faith and doctrine; They profeſſe that they know God, but by workes they deny him. And he that denieth the faith,Tims 1.16. is worſe than Infidels: Therefore they who perſiſt in their wickednes, and deny to repent, are to be ſhut out of the Church; neither are they to be admitted to the uſe of the Sacraments.
13. And here hath place that ſaying of Chriſt, Give not that which is holy to dogges. Wherefore, neither to the Sacraments are dogges to be admitted, namely, thoſe which perſiſt in their wickedneſſe, 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 converted and unconverted, or ſuch as were yet to be converted; much more ſhall this likewiſe be ſpoken of his viſible Word, namely, of the Sacraments, which were ordained and inſtituted for the converted only.
14. Open Infidels, wicked ones, and blaſphemers, ought not to be baptiſed: For they ought not to be baptiſed, who beleeve not with their whole heart. Wherefore, Philip ſaith to the Eunuch, If thou beleeveſt with all thine heart, thou mayest be baptiſed. Acts 8.37. Mat. 3.….So John alſo baptiſed none but ſuch as confeſſed their ſins. Now if blaſphemers and unbeleevers are not to be baptiſed, it followeth that they are to be ſhut out of the Church, and not to be admitted to the receiving of the Sacraments. They who ought not to be baptiſed, neither ought they to be admitted unto the Supper: for there is one and the ſame reaſon in both.
15. They who are not as yet baptiſed are not to be admitted unto the Supper: but to them who forſake their Baptiſme, Baptiſme is no Baptiſme; according to that of the Apoſtle: If thou be a tranſgreſſor of the law, thy circumciſion is made uncircumciſion; Rom. 1.25.that is, if thou perſevere in thy tranſgreſſion without repentance: Therefore they who forſake their Baptiſme, are not to be admitted unto the Supper. Obj. Then they who forſake their baptiſme, are alſo to be baptiſed after their receiving into the Church. Anſ. Their receiving into the Church by baptiſme is firme, and in force to them that repent, without any iteration of the ſigne. But ſeeing baptiſme is an entrance into the Church, they who forſake 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 unto the Supper.
16. Ʋnto whom the promiſe of grace doth not belong, unto them the ſigne of grace ought not to be extended: otherwiſe the Church ſhould deale corruptly, admitting them whom God excludeth, and ſhould be diverſe and diſagreeing from her ſelfe: for ſhe ſhould abſolve them by the viſible word, whom ſhe condemned by the audible word. Wherefore the wicked and blaſphemous, whom God hath rejected, and deprived of his grace, are not to be admitted unto the Sacraments, which are the ſignes of Gods grace.
17. The inſtitution of the Sacraments, or the condition, which muſt be obſerved in coming to the Sacraments, requireth faith and repentance: Therefore they who ſhew not repentance, ought not to be admitted. This argument followeth by a counterpoſition; They which have repentance and faith are to be admitted: Therefore they, which have not repentance and faith are not to be admitted.
3. To whom the power of the Keyes is committed, against whom, and in what order to be uſed.
UNto whom the declaration and denouncing of Gods Word is committed, to them alſo is committed the power of the Keyes. The denouncing and publiſhing the anger and favour of God, which is performed in the preaching of the Goſpel, is committed unto the Miniſters: For the preaching of the Goſpel is committed to them alone. But that denouncing, which is exerciſed in Church diſcipline, belongeth to the whole Church: For unto the whole Church doth diſcipline and ſpirituall juriſdiction belong. Now the denouncing and declaration which is uſed in the miniſtery of Gods word, is done after another manner than in the Church diſcipline. In the ministery of the word, the anger of God the word going before, is by every Paſtour alone or Miniſter of the word privately denounced againſt all ungodly, unbeleeving, and unrepenting perſons: namely, that they are exiled from the Kingdome of Chriſt, as long as they repent not, neither live according to the preſcript rule of the Goſpel. And againe, if they repent, the grace and favour of God, and remiſſion of ſinnes, is by the ſame Paſtours and Miniſters ſignified and declared out of the Word of God unto them.
How the Miniſters of the word doe abſolve and condemne.Object. Then have men power to condemne. Anſ. They have ministeriall power; that is, the charge and function of denouncing unto men, according to Gods Word, that God remitteth or not remitteth their ſins. And this is done two waies: Firſt, and in generall, when in the preaching of the Goſpel they declare, That all beleevers are ſaved, and that all unbeleevers are condemned. Secondly, when as they exerciſe this function of declaring Gods will privately unto particular men, and towards every one in ſeverall: and 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 minde. So Peter ſaid to Simon Magus, Acts 8.23.Thou haſt neither part nor fellowſhip in this buſineſſe. The ſame is to be ſaid in particular to every one, as often as need requireth: neither muſt we do it at our own pleaſure, but according to the word of God. And this is the power of the Keyes granted unto the Paſtours, and annexed unto the Miniſtery of the word. But to execute this ſentence declared, belongeth to God alone. In Eccleſiaſticall juriſdiction, or Church-judgement, the denouncing of the favour and wrath of God, is not done by any privately, but by the whole Church, or in the name of the whole Church, by ſuch as are deputed thereunto by the common conſent of all. And this denouncing is uſed for ſome certain cauſes, and towards ſome certain perſons, having alſo companying it a debarring and excluding from the uſe of the Sacraments, when need requireth.
The perſons who are to be excommunicated.Now, Who are to be excommunicated, is known ſufficiently by that which hath been ſaid before; namely, ſuch as either deny ſome Article of faith, or ſhew that they will not repent, or ſubmit not themſelves to the will of God, according to his commandements, neither make any doubt of perſiſting ſtubbornly in manifeſt wickedneſſe. All ſuch are not to be admitted into the Church: or, if they have been admitted into the Church in baptiſme▪ yet wee muſt not goe forward in offering them the Lords Supper.
The order how they are to be excommunicated.That Order is to be obſerved in executing the office of the Keyes which Chriſt himſelfe, Matth. 18. hath ſet downe. When a man hath committed ſome private treſpaſſe, he muſt firſt be courteouſly admoniſhed by one, according to the commandement of Chriſt:Mat. 18.15. If thy brother treſpaſſe againſt thee, goe and tell him his fault between him and thee alone: if hee heare thee, thou haſt wonne thy brother. Moreover, if being admoniſhed by one, he doth not yet repent, he muſt be againe privately admoniſhed by thee, taking one or two with thee. And ſuch admonitions muſt be done according to Gods word, and with ſignification of good will towards the offender; and that not but for cauſes juſt, weighty, and neceſſary. And if neither ſo admoniſhed by one or two hee repent, hee is to be corrected by the whole Church. Which alſo Chriſt hath commanded. If hee will not vouchſafe to heare them, tell it unto the Church. Now, if a man tranſgreſs publikely by offending of the whole Church, he muſt alſo publikely be corrected by the Church, according as his treſpaſſe is. If neither yet he will repent, being admoniſhed and chaſtiſed by the Church, whether it be he that committed a private treſpaſſe, or he that committed a publick offence, at length excommunication muſt be inflicted by the Church, as the extreme and laſt remedy to correct men obſtinate and impenitent: even as alſo Chriſt himſelf commandeth in theſe words next following the place before alledged, If he refuſe to heare the Church alſo, let him be unto thee as an Heathen man, and a Publican. In theſe words Chriſt expreſly commandeth all, whoſoever, being after this ſort admoniſhed by the Church, will not repent, to be by the common conſent of the Church excommunicated, untill they repent. This then is the lawfull courſe of reclaiming ſuch as goe aſide, and refractary perſons in Chriſts Church, if the degrees preſcribed be obſerved in the execution. The degrees preſcribed are foure: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The publike deceee and ſentence of the Church. The firſt and ſecond degree take place in private offences; the third, in notorious and grievous publike crimes or ſcandals; the fourth, in a caſe of contumacy, in which only the Church proceedeth to excommunication, reputing the obſtinate party for an Heathen and Publican; that is, for an aliant and ſtranger from the Church and Kingdom of God, untill he repent. Wherefore neceſſarily before excommunication firſt goeth a knowledge of ſome ſlip or errour, and a knowledge of obſtinacy or ſtubborneſſe. If then any man become a Papiſt, or an Arrian, or a Davidian, or an Apoſtata in any other kind, he muſt not be reputed a member of the Church, though himſelfe profeſſe that hee is, and deſire to continue therein, unleſſe he abjure and deteſt his errour, and live according to the doctrine of the Goſpel. The reaſon is, becauſe God will have his Church ſeparated from all other Sects and limbes of the Divell: but they, who reverſe their oath made in Baptiſme, are limbes of the Divell: Therefore they are to be exiled the Church; yea, though they profeſſe themſelves Christians. For, in deeds they deny what they profeſſe in words: and therefore it is evident, that they lye and diſſemble; ſeeing faith and a Chriſtian life cannot be diſ-joyned; and they who ſeparate them, mocke God and his Church. Now, an Apoſtata is not ſuch an one as ſometimes,Who is an Apoſtata. or oftentimes offendeth in life and doctrine, and repenteth againe; but ſuch an one, as who being apparently convicted of open errours and out-rages, refuſeth to deſiſt from them. Howbeit, if any profeſſe repentance, and make outward ſhew thereof, though inwardly he be an hypocrite, the Church is bound to admit ſuch an one, untill he bewray himſelf. For the Church may not judge of things ſecret and hidden.
3. What are the ends of the Eccleſiaſticall diſcipline, and what abuſes are therein to be avoided.
CHriſt hath given to his Church the power of Excommunication, not for the deſtruction of the ſinner which is to be excommunicated, but for his edification and ſalvation. Wherefore the end of this diſcipline is not to eſtabliſh the ſoveraignty and tyranny of the Miniſters: The Kings of the Gentiles reign over them; Luke 22.25.but ye ſhall not be ſo. The Miniſters themſelves muſt moſt of all be ſubject to this diſcipline, and with this bridle they are ſpecially contained within the bounds of their vocation; becauſe the Keyes belong not to Miniſters alone, but to the whole Church. Much leſſe is this the end of Eccleſiaſticall diſcipline, that wretched ſinners ſhould be vexed, oppreſſed,The ends and uſes of Excommunication. and driven to deſperation (theſe are the ſlanders of the enemies of this diſcipline) but the true ends are thoſe which the Apoſtle delivereth and ſheweth: 1. That the rebellious, by this means diſgraced and terrified, may bethinke themſelves and repent, Let ſuch a man be delivered unto Sathan,1 Cor. 5.5. for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus. 2. Leſt other Chriſtians, by the example and converſation of wicked ones, ſhould be corrupted. For, one ſcabbed ſheep, unleſſe he be cured or excluded, may infect the whole flock; and a litle leaven leaveneth the whole lump. Your rejoycing is not good: 1 Cor. 5.6.know ye not that a little leaven leaveneth the whole lump? 3. That others may be put in feare of offending; Them that ſin, rebuke openly, that the reſt may feare. 1 Tim. 1.20.4. That the Church be not defaced with ſcandals, and to avoid the profanation of the Sacraments, and Gods anger conſequent thereon: Purge out therefore the old leaven,1 Cor. 5.7. that yee may be a new lump, as yee are unleavened: For Chriſt our Paſſeover is ſacrificed for us. Theſe then are the ends and uſes of Eccleſiaſticall diſcipline or excommunication.
The abuſes that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,The abuſes of it. and that we begin not prepoſterouſly from the laſt, but from the firſt. Firſt therefore let private admonition take place, and let him be gently and courteouſly admoniſhed, which hath offended; and let the admonition be a detecting and reproofe of his errour out of Gods Word, and an exhortation to amendment. 2. Let it be done in ſuch ſort as it ought; that is, according to Gods Word, with ſignification of our brotherly love, and deſire of ſuccouring them that erre, and that to their ſalvation. For, God will not execute anothers ſentence, but his owne: Therefore our offending brother muſt not preſently be reckoned for an enemy, or aliant from the Church, but be admoniſhed as a brother; according to that of the Apoſtle: Yet count him not as an enemy, 2 Theſ. 3.15.but admoniſh him as a brother. 3. Let it be done on juſt, weighty, and neceſſary cauſes, and not on wrong, doubtfull, and cauſes of no importance. Wee may not proceed on every ſuſpicion to Excommunication, but upon urgent neceſſity, as Phyſicians, who come not to lancing, untill meere neceſſity inforce them. Now, this neceſſity is then, when errours againſt the foundation of faith, and open out rages are obſtinately maintained, and the whole congregation, or ſome parties thereof are indangered. 4. The cauſe muſt with circumſpection be weighed by all the Elders, the deciſion and judgement approved of the whole Church; it may not be managed by any ſeverall mans private authority, or ſwayed by the Miniſter alone. For this power is not appropriated by Chriſt to ſome few, or to the Miniſters onelyonly (howſoever the execution be devolved by the Church to a few, or to the Miniſter alone) but to the whole Church, If hee will not vouchſafe to heare them and others tell it unto the Church. Mat. 18.17. Luke 22.25, 26.The Kings of the Gentiles reign over them; but ye ſhall not be ſo. Wherefore the conſent and decree of the Church is to be expected; 1. Becauſe of Gods expreſſe commandement to this purpoſe. 2. That no man be injured. 3. That the proceſſe may be better authoriſed. 4. That the Miniſtery of the Church grow not unto an Oligarchy, or a Papiſticall ſoveraignity of ſome few perſons. 5. That the condemnation of the rebellious may be the more juſt. The laſt abuſe to be prevented by Excommunication is, 5. That we kindle no ſchiſmes, not give occaſion of ſcandall and offence in the Church, whilſt good men ſee many at variance between themſelves, that grievous evils follow one another on the head, and that the Church is divided: Theſe evils, if the Miniſters ſee, or feare, they may not proceed, but warne and exhort both privately and publikely. If they profit nothing hereby, they are held excuſed: Bleſſed are they which hunger and thirſt after righteouſneſſe; Mat. 5.6.for they ſhall be filled: Others ſhall give an account of their obſtinacy.
5. How the power of the Keyes committed to the Church, differeth from the Civill power.
THe differences are many and manifeſt: 1. Eccleſiaſticall diſcipline is executed by the Church: the civill power by the Judge or Magiſtrate. 2. In the civill ſtate judgement is exerciſed according to civill and poſitive lawes: in the Church, judgement proceedeth according to Gods Lawes and Word. 3. The power of the Keyes, committed unto the Church, dependeth on Gods Word; and the Church exerciſeth her authority by the Word, when it denounceth the anger and wrath of God againſt Infidels and unrepentant perſons, and puniſheth the obſtinate with the Word only; yet ſo, as that this puniſhment pierceth even unto their conſciences: the civill power is armed with the Sword, and puniſheth the obſtinate with corporall puniſhments only. 4. The judgement of the Church hath degrees of admonition; and if repentance interpoſe it ſelfe, it proceedeth not to puniſhment: the civill judgement and the Magiſtrate proceeds to puniſhment, though the offender repent. 5. The end and purpoſe of the Church is, that hee which hath offended ſhould repent, and be ſaved for ever: the end and purpoſe of the Magiſtrate is, that the offender be puniſhed; and ſo peace and externall order and diſcipline be maintained in the Common-wealth. 6. As the Church proceedeth againſt refractary and obſtinate perſons only; ſo it is bound to reverſe and retract her judgement and puniſhment, if there come repentance: but the Magiſtrate, when he hath once puniſhed, is not bound to recall his judgment and puniſhment, neither is hee able ſometimes to revoke and repeale it. The Thiefe repenteth on the Croſſe, and is received of Chriſt into Paradiſe: nevertheleſſe, the Magiſtrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the diſcipline of the Church hath place, where there is no place for civill judgement; as when the Church caſteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithſtanding the civill Magiſtrate tolerateth. And contrariwiſe, the civill government oft-times exileth thoſe, whom the Church receiveth; as when the Magiſtrate puniſheth Adulterers, Robbers, Theeves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obſtinate; whom yet the Church (if they repent) abandoneth not, but receiveth. Wherefore the difference of the Eccleſiaſticall and civill power is apparent and manifeſt. There remaine objections of the Adverſaries of Eccleſiaſticall Diſcipline, whereunto wee will in few words make anſwer.
Object. 1. The charge and office of the Keyes is no where commanded: Therefore it is not to be ordained in the Church; and by conſequent, no man ought to be excluded from the Sacrament.
Anſ. The Antecedenc is falſe; becauſe frequently in Scripture manifeſt teſtimonies of this charge and commiſſion are extant:Matth. 16.19. I will give unto thee the keyes of the kingdome of heaven, and whatſoever thou ſhalt bind upon earth ſhall be bound in heaven. Here in plain words is expreſſed the power of the keyes committed to all miniſters of the word. Moreover, what this office or charge of the keyes committed to the Church is, and how the Church muſt diſcharge this charge and function, Chriſt likewiſe plainly advertiſeth and declareth: If he will not vouchſafe to hear them, tell it to the Church: Mat. 18.17, 1….and if he refuſe to hear the Church alſo let him be unto thee as an heathen man, and a publican. Verily, I ſay unto you, Whatſoever ye bind on earth, ſhall be bound in heaven; and whatſoever ye looſe on earth, ſhall be looſed in heaven. Theſe things given thus in precept by Chriſt, Paul alſo doth in the thing it ſelfe confirm:1 Cor. 5.1, 5. & 11.20. Let ſuch a one be delivered unto Sathan for the deſtruction of the fleſh that the ſpirit may be ſaved in the day of the Lord Jeſus. When yee come together into one place, this is not to eat the Lords Supper. 2 Theſ. 3.14.If any man obey not your ſavings, note him by a letter, and have no company with him that he may be aſhamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Sathan, 1 Tim. 1.20.that they may learn not to blaſpheme. In the Prophets alſo are manifeſt teſtimonies, in which this is apparent to have been commanded by God:Iſa. 1.11. What have I to do with the multitude of your ſacrifices, ſaith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I deſire not the bloud of bullocks, nor of lambs, nor of goats. Iſa. 66.3.Hee that killeth a bullocke, is as if he ſlew a man: he that ſacrificeth a ſheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered ſwines blond: he that remembreth incenſe, as if he bleſſed an idol. I ſpake not unto your fathers, nor commanded them, Jerem. 7.22.when I brought them out of the land of Egypt, concerning burnt-offerings and ſacrifices. Pſal. 30.16.Unto the wicked ſaid God; What haſt thou to doe to declare mine ordinances, that thou ſhouldſt take my covenant in thy mouth? Wherefore Chriſt alſo ſaith,Matth. 5.24. Leave there thine offering before the Altar, and goe thy way; firſt be reconciled to thy brother, and then come and offer thy gift. There are other places alſo of Scripture beſides theſe, where it is commanded, that all profeſſed wicked perſons be excluded from the Church, and the uſe of the ſacraments: as, whereſoever is reprehended the unlawfull uſe of the ſacraments: Likewiſe, whereſoever the Miniſters are commanded to receive only ſuch for members of the Church as profeſſe faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church ſhould forbid them. Anſ. What God forbiddeth to have done in the Church, that will he have to be avoided by the diſcipline of the Church: and that God hath willed the Church to forbid and exclude profeſſed ungodly perſons, is manifeſtly proved by the fore-alledged places.
Obj. 2. Men are not able to diſcern the worthy from the unworthy, they cannot know who truly repent, and who perſist in pietie; neither can they caſt a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be diſtinguiſhed from the ungodly. Anſ. The Church doth not judge of ſuch as are hidden or ſecret, but of thoſe that are manifeſt; namely, of thoſe who ſhew themſelves in outward life and profeſſion: and this ſhe doth, when concerning ſuch, ſhe ſubſcribeth to the judgement of God; that is, when ſhe judgeth of them according to the preſcript of Gods word: as, when out of the word of God ſhe pronounceth the obſtinate to be condemned, as long as they continue ſuch; and when out of the word of God ſhe abſolveth them which ſhew repentance. But to diſcern from others ſuch as are cloſe and hidden, as the Church is not able, ſo neither doth ſhe take it upon her.
Object. 3. Chriſt ſaith in the parable of tares, Let both grow together untill the harveſt: Matth. 13.30.Therefore none ought to be excluded. Anſ. 1. Chriſt ſpeaketh there of hypocrites, who cannot be diſcerned alwayes from the true ſervers of God. Therefore his meaning is, that hypocrites ought not to be cut off or ſeparated from the Church, as whom wee know not to be ſuch: but that the Angels ſhall do this at the laſt day. 2. Christ diſtinguiſheth there the office of the Magiſtrate, and of Miniſters: Let them grow; that is, put not to death any which are eſtranged from the Church. For, the Miniſters may not uſe corporall 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 divell ſhall not be taken away.
Object. 4. Men are to be forced and compelled unto good works: The uſe of the Sacraments is a good work: Therefore they are to be forced and compelled to the uſe of the Sacraments. Anſ. 1. The Minor is not true, except it be underſtood of that uſe which is celebrated by the faithfull: otherwiſe, when unbeleevers uſe the Sacraments, their uſe is no good work. The uſe of the Sacraments is a good work, when good morall works go before this uſe: and then is it truly called the uſe of the Sacraments, otherwiſe it is rather an abuſe and profaning of the Sacraments. For, when the wicked take the Sacraments, they abuſe them; whence it is that Chriſt expreſly dehorteth the wicked from this good work, when as he ſaith, Leave there thine offering before the Altar, and goe thy way. 2. The Major propoſition is to be diſtinguiſhed. Men are to be compelled unto good works, but in their order, ſo that there goe before an enforcing to morall works, and then follow after an enforcing to ceremoniall works:Luke 14.23. and ſo is that to be underſtood which Chriſt ſaith, Compell them to come in. It they thus urge the argument: Good works are not to be forbidden: The uſe of the Sacrament is a good work: Therefore not to be forbidden. If (I ſay) they thus argue, we grant them their Concluſion: fo we forbid not the uſe, but the abuſe. Rep. 1. God would that all ſhould celebrate the paſſeover. numb. 15.30.Anſ. All? Not not orious wicked ones, but ſuch as were members of his people, and ought to be tolerated in a civill ſociety: but concerning obſtinate perſons, there was a commandement that they ſhould be taken from amidſt the congregation. Rep. 2. Yet nevertheleſſe many evils accompany this uſe, and are therein committed. Anſ. Theſe evils are done by them that hinder, and will not follow this good uſe, not by them that exhort thereunto: yet, Bleſſed are they that hunger and thirſt after righteouſneſſe; Mat. 5.6.that is, which deſire the performance of that which is good: which, if it be not practiſed, it is not their fault. And we may not doe evill, or omit thoſe good things which God commandeth, that good may come thereof: only let us do our duty, and leave the event unto God. If that which is good be not put in practice by others, yet our conſcience is cleer, and we have diſcharged our ſelves.
Object. 5. We have not examples of this exeluding: The Prophets, Apoſtles and John excluded none; nay, John baptiſed a generation of vipers: Therefore our Miniſters may not exclude any from the ſacraments. Anſ. The Prophets, albeit they could not exclude the wicked from the ſacrifices and ſacraments; yet they condemned that wickedneſſe of theirs in approaching thither, and made oftentimes long ſermons, bot againſt the wicked, who did approach; and againſt the Church, which admitted them unto the ſacrifices: But that the Apoſtles did exclude, Paul alone doth ſufficiently ſhew by his example, as we ſaw before, in that he commanded the inceſtuous perſon to be delivered unto Sathan,Mark 1.3. Luke ….3. and to be caſt out of the Church: and John baptiſed them only who promiſed faith and repentance: he baptiſed a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptiſed; yet were they not any longer vipers when they were baptiſed: for John baptiſed none but ſuch as confeſſed their ſins; as alſo he preached the baptiſme of repentance for the remiſsion of ſins: and required of them whom he baptiſed, that they ſhould bring forth fruits worthy amendment of life.
Object. 6. If they are to be admitted unto the ſacraments which profeſſe faith and repentance, and the unbeleevers and wicked are to be excluded; the ſame ſhall be done after the ſame manner as it was done by John: But John by himſelf alone admitted them who profeſſed faith and repentance unto baptiſm, and he alone alſo rejected the impenitent: Therefore it ſhall be lawfull for one Minister alone, either to admit them who profeſſe the doctrine and repentance, or to reject the obſtinate. Anſ. The reaſon is not alike: For John was endued with a propheticall and apoſtolick authority, which our Miniſters have not. Again▪ at that time the gathering of the new Church was reſpected, and not the excluding of them who were in the Church, and had revolted from it.
Certain Arguments aſſoyled, whereby ſome, in a publick diſputation held in Heidelberge, An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers Engliſh-man, the Reſpondent) endeavoured to aboliſh Eccleſiaſticall Diſcipline: which Arguments, with their Solutions, were taken word by word from the mouth of D. Urſine, at the repetition of this diſputation, the next day privately made in Colleg. Sapient.
The THESES propoſed concerning Church Diſcipline were theſe two:
1. To the ſincere preaching of the word and lawfull administration of the Sacraments is required an office or power of Government in the Church.
2. This office I thus interpret; That the Miniſters, with the Seniory, ſhould have, and ſhould exerciſe a power of convicting, reproving, excommunicating, and executing any other point of Eccleſiasticall diſcipline on any offenders whatſoever, even on Princes themſelves.
1. WHere the Word and Sacraments are rightly to be adminiſtred, there muſt the authority of diſcipline be eſtabliſhed: But in the Primitive Church, and at this day in well ordered Churches, the authority of diſcipline is not eſtabliſhed: Therefore the Word and Sacraments are not rightly there adminiſtred. But abſurd were it ſo to ſay: Therefore abjurd alſo to impoſe a neceſsity of diſcipline on the Church. Anſ. Theſe words, To be rightly adminiſtred, are doubtfull, and have a diverſe meaning. 1. To administer rightly, ſignifieth, ſo to adminiſter, as that the adminiſtration wholly agree with the preſcript of the Lord. 2. It ſignifieth, To adminiſter (not according to the right, perfect, and exact obſerving of it; but) ſo that the adminiſtration be pleaſing to God, and profitable for the ſalvation of the Church. In this whole world the Sacraments are not rightly adminiſtred according to the former ſignification: but according to the later ſignification they are. For, albeit ſome blemiſhes, by reaſon of the Churches weakneſſe and imbecillity, cannot be corrected and amended on a ſudden; yet the adminiſtration may pleaſe God, and profit the Church: albeit we are nevertheleſſe to acknowledge and bewail the defects: for,Mat. 5.6. Bleſſed are they that hunger and thirst after righteouſneſſe. Except theſe things be granted, there will be no pure Church in the world. We may ſeem now to have ſufficiently aſſoyled this objection: but yet further alſo we deny the Minor: For the authority of diſcipline was, and continued in the Primitive Church, and ſhall alſo continue in an ill ordered Church, but with great abuſe, as amongſt the Papiſts. Repl. In our Churches, and in the Helvetian Churches, excommunication is not in force: Therefore the Minor of the former objection is true. Anſ. Although in ſome Churches it be not exerciſed, yet is it not then ill exerciſed: but the Minor is nevertheleſſe infringed; becauſe in thoſe Churches the Word and the Sacraments are rightly adminiſtred, according to the other ſignification, whereof we ſpake before. Here Urſine alledged a ſaying out of Chryſoſtome; Chryſostome ſaith, If any wicked perſon come unto the Lords Table, give not unto him the Lords Sacrament, the body and bloud of the Lord: if he will not beleeve, ſignifie it unto me: I will rather loſe my life, then I will admit him. Excommunication therefore was in force, and was exerciſed in the Church many hundred yeers after Chriſt.
Object. 2. That doctrine which hath neither Gods word nor approved examples, Mat. 18.17.is not to be thruſt upon the Church: But this doctrine hath neither of theſe: 1 Cor. 5.5. 1 Tim. 1, 20.Therefore it is not to be thruſt upon the Church. Anſ. It hath the word for it: If he refuſe to hear the Church, let him be unto thee as an heathen man. It hath approved examples: Let ſuch a one be delivered unto Sathan. And, Whom I have delivered unto Sathan.
Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication.
REpl. No mention is made of the Seniory, or of Excommunication in the place, Mat. 18. Therefore this Scripture proveth nothing. Anſ. I deny the Antecedent: For, although there be not the formall words, yet the thing it ſelf is contained in them. For the Seniory is intimated in theſe words, Tell it to the Church: and Excommunication in theſe, Let him be unto thee as an heathen or publican. Rep. 2. The Church is not the Seniory: That by the name of the Church is meant the Seniorie.But Chriſt commandeth that ſignification be given to the Church; and that admonition be given by the Church: therefore not by the Seniory. Anſ. I deny the Major: albeit the whole reaſon notwithſtanding may be granted: namely, that Chriſt underſtandeth not the Seniory, but taketh properly the name of the Church, both of the Jewiſh before Chriſt, and of the Chriſtian after Chriſt. But there muſt be notwithſtanding ſome order of the jurisdiction of the Church: ſome muſt be appointed and ordained by the Church to overſee and direct mens actions, elſe will there be a confuſion of all things. We cannot obſerve that which Chriſt ſaith, without defining of circumſtances: Therefore by the Church is comprehended the Seniory, and by conſequent it is underſtood of a Councell or aſſembly of Governours.
Repl. 3. It is true indeed, that ſignification cannot be given to the whole Church, but to the Councell, or aſſembly of Governours: which yet is civill: ſo that the meaning is; Tell the Church, that is, the Senate of the City. Anſ. Now then they confeſſe, that it cannot be ſignified to the whole Church, but to ſome Councell, or aſſembly of Governours, which yet muſt be civill, not eccleſiaſticall. The queſtion then is, whether Chriſts words are to be underſtood of a civill Councell and aſſembly. They prove therefore that this Councel is civill, thus; That Councell which puniſheth with corporall puniſhment, is civill: The Councell which gave Paul power to put Christians to death, puniſheth with corporall puniſhment: Therefore it was civill. Anſ. That Councell which puniſheth ſo according to right, is civill; but they who gave that power to Paul, did it wrongfully, becauſe they had not that right and authority, but uſurped it: Which alſo is to be thought of their putting Stephen to death, becauſe it was done tumultuouſly: and further, the Prieſts themſelves were conſenting to it, but unjuſtly. Rep. 4. S. Auſtin ſaith, John 18.31. Tract. 114. in Joh.that the Jewes did lie, when they ſaid, It is not lawfull for us to put any man to death. Anſ. The words of Auſtin are theſe: Did they not put him to death, whom they yeelded up to be put to death? But we must understand, that they meant, they might not put any to death, becauſe of the ſolemnity of the day which they began now to celebrate. Ye falſe Iſraelites, are ye ſo hard hearted? Have ye ſo loſt all ſenſe through your over-much malice, that you think your ſelves undefiled from the bloud of the innocent, becauſe ye delivered him to another to be ſlain? Therefore Auſtin ſaith not that they lied; but only ſaith, that they did that nevertheleſſe, which they ſaid was not lawfull for them to doe. Rep. 5. S. Chryſostome alſo ſaith,In Mat. Hom. 83. It is not lawfull for us; that is, becauſe of the feaſt approaching. Anſ. This is not true, (with the good leave of S. Chryſostome be it ſpoken) becauſe it is witneſſed by their ſtories, that their civill juriſdiction and lawes were taken from them by Herod the Great:Lib. 4. Antiq. c. 8. and Joſephus writeth, that the whole Councell was put to death by him and Hyrcanus, one Sameas only excepted. Therefore the Jews in effect ſay this unto Pilate, Thou haſt the power of the ſword, it is not lawfull for us to put any man to death: which thing Pilate alſo himſelf confirmeth, ſaying,Joh. 19.10. Knoweſt thou not, that I have power to crucifie thee, and have power to looſe thee? Repl. 6. It is ſaid in the Goſpel, Take ye him, and judge him after your own law. Anſ. He meaneth the law of Moſes: as if he ſhould ſay; If he be a blaſphemer, ſtone him to death, you have my good leave and warrant.
Repl. 7. Joſephus ſaith, That their lawes were granted unto them by Claudius. Anſ. Then before-time they had them not. Moreover, Claudius is ſaid in this ſenſe to have granted them their lawes, becauſe hee permitted them to obſerve their own lawes and rites in religion.Joſeph. lib. 19. Antiq. cap. 5. I will (ſaith Claudius the Emperour) that their lawes be no longer infringed through my predeceſſour Caius his folly, but by the publication of this my Edict, that other of Caius be repealed, and they have free liberty to perſiſt in the ancient religion of their Fathers. Repl. 8. Their Councell was taken away by Herod the Great: Therefore before time they had civill juriſdiction, and at that time, when Chriſt commanded to ſignifie it unto the Councell, they had none but the civill. Wherefore, by conſequent, it was to be ſignified to the civill Senate: for that there was no councell but the Civill. For, in all, there were three councels or aſſemblies: 1. Of the whole kingdome, as the high courts of Parliament in England. 2. A leſſe councell, which was the Senate of the city of Jeruſalem: and that was civill and eccleſiaſticall. 3. The Triumviri. All theſe were civill. The Councell then was civill. Chriſt ſendeth to the councell. Therefore to the civill Senate. Anſ. 1. By retortion. If the Jews loſt their civill Juriſdiction under Herod the Great, then they had it not in Chriſts time: for it is cleere that Herod the Great died before Chriſt began to teach. Anſ. 2. The councell was civill, but not only civill: for it had alſo Eccleſiaſticall power, becauſe it handled and decided matters of religion. It conſiſted of Phariſees and Scribes, of Divines and Lawyers: For they had morall and judiciall lawes. The leſſe Councell therefore, whereof Chriſt ſpeaketh, was not meerely Civill, but Eccleſiaſticall alſo. Now then the queſtion is. Whether Chriſt commanded to tell the Councell, as it is Civill, or as it is Eccleſiaſticall? That he will have it ſignified unto the Councell, as it is Eccleſiaſticall, we prove out of the text: 1. Becauſe we are commanded to account the excommunicated perſon for an heathen and publican, that is, for an alien from Chriſts Kingdome. Now to pronounce a man to be a Publican and an alien from Chriſts kingdome, belongeth unto the Eccleſiaſticall Magiſtrate, not unto the Civill: becauſe a publican, and an heathen may be a member of the City, but not of the Church of Chriſt. 2. Chriſt addeth, Verily, verily, I ſay unto you, whatſoever ye bind on earth, ſhall be bound in heaven. Here Chriſt meeteth with an objection: For the excommunicated perſon may object; what doth this touch me? Although the Church account me for an Infidell, for a Heathen man, and publican, I wil notwithſtanding in the mean ſeaſon ear and drink. Chriſt anſwereth therefore, that this judgement ſhall not be fruſtrate or of no effect: for I my ſelfe will be the executor of it. Before, he ſaid, I will give thee the keyes of the Kingdome of heaven: Chap. 16.but there he ſpeaketh of the common and generall authority of the Miniſtery: here he ſpeaketh namely and particularly of the Miniſters authority in this caſe. To bind & looſe therefore is not belonging unto the Civill Magiſtrate, but unto the Church.
Thus farre concerning the firſt member, That in the name of the Church mention is made of the Seniory. Now as touching the other member, that there is mention of Excommunication in thoſe words, Let him be unto thee as an heathen or publican.
The excommunication is contained in the place of Scripture before alledged.Repl. 1. To be accounted for an Heathen man▪ and, To be excommunicated are not all one. Therefore the word Excommunication is not contained here in words of like force. Now the Antecedent is proved thus: Let him be unto thee as an heathen man, and a publican: There he ſpeakes not of the publique judgement of the Church, but of the private judgement of each man. Therefore he is not preſently excommunicated by the whole Church, who is accounted for an heathen by private men. Anſ. Whom each in ſeverall account for an heathen man, him the whole Church ſo accounteth of. Therefore he ſpeaketh of the judgement of the Church. Rep. 2. But it is not ſaid there in the text, whom the whole Church accounteth for an heathen man; but, He that heareth not the Church, account him for a heathen man. Therefore thou accounteſt him not ſo according to the Churches judgement, but according to thine owne judgement. Anſw. Well; I account him ſo, becauſe he heareth not the Church. But, Not to heare the Church, and, To be a publican and eſtranged from the Church, are not theſe all one? But I adde another thing which admitteth leſſe queſtioning. He ſaith not onelyonly to every private man, but the whole Church: For, To thee, and, To the Church, are of like force. For, when Chriſt commandeth that I account a man for a publican and a Heathen, doth he in the meane time will that the Church account him for a Chriſtian? No: becauſe then he would have contrary judgements to be at once given of the ſame man. Wherefore, to be accounted of one for a publican, is, ſo to be accounted of all, even of the whole Church: and if that denunciation ſhould not be done in ſpeciall and particular, no man ſhould be accounted for a Publican. But, To be accounted of the Church for a publican and an heathen, is to be excommunicated, and to be out of the communion of the Church: wherefore this later member ſtandeth ſtill, that in the Scripture alledged mention is made of Excommunication, and that it is committed to the Church.
Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication: Therefore a publican and an excommunicate are not all one. Anſ. I deny the Antecedent: becauſe, To account one out of the communion of the Church, and, To excommunicate, are all one. Rep. 4. But we may account one, that is, think one in mind to be ſuch a perſon. Anſ. If he hear not the Church, thou art to know, not what the Church thinketh of him in mind, but what they publikly determine of him, whether thou maieſt account him for an heathen and publican. And furthermore, Paul elſe-where forbids us to eat and drink with a wicked perſon:1 Cor. 5.11. but converſing with a wicked man cannot be avoided on the ſecret cogitation, but on the publick determination of the Church: therefore it is not a knowledge only in the mind. Thirdly, in the ſame place he ſaith, Put away from among your ſelves that wicked man; that is, proclaim and declare him to be no member of the Church: Therefore, To account one for a publican, is not only to think in mind, but alſo to pronounce him an aliant from the Church, and to excommunicate him.
Objections againſt the example of the Apoſtles excommunicating, alledged, 1 Cor. 5. 2 Cor. 8.5. 2 Theſſ. 3. 1 Tim. 1. &c.
THey who at this day diſallow the Diſcipline of the Church, elude the example of S. Paul two wayes: Some ſimply deny, that the Apoſtle ſpeaketh of Excommunication, when he ſaith, He that hath thus done, let him be delivered unto Sathan: For, ſay they, to deliver unto Sathan, is not to excommunicate, but by ſome miraculous puniſhment through Sathans means to cut off, or at leaſt, curſe and banne him, and deliver him to Sathan to be tortured; yet ſo, that hee continue a member of the Church notwithſtanding. Others grant, that Paul ſpeaketh of Excommunication; but they deny, that the example pertaineth to us: becauſe now there are Chriſtian Magiſtrates, maintainers of diſcipline, of which Magiſtrates the Church was deſtitute in the Apoſtles time. Anſ. But againſt the former of theſe make the Apoſtles words,To deliver up to Sathan, &, To put from the Church, is to excommunicate. 1 Cor. 5.2. Put away from your ſelves that wicked man: and, With ſuch a one eat not. Theſe cannot be underſtood of a miraculous puniſhment by death, ſuch as Ananias and Sapphira ſuffered; but they ſignifie the ordinary authority and judgement of the Church: 1. Becauſe he ſaith, Put ye away; and reprehendeth them, becauſe they have not yet abandoned him. And, Yee are puffed up, and have not rather ſorrowed, that he which hath done this deed might be put from among you. Now all theſe had not the gift which Peter had: Therefore hee ſhould wrongfully reprove them for not ſhewing ſome miracle. 2. Becauſe he requireth the conſent of the Church: When ye are gathered together, 1 Cor. 5.4.and my ſpirit: But there was no need of ſuch a concourſe or an aſſembly for manifeſtation of a miracle. 3. Becauſe hee will, that the inceſtuous perſon be delivered unto Sathan for the destruction of the fleſh, 1 Cor. 5.5.that the ſpirit may be ſaved in the day of the Lord Jeſus: that is, he will have him ſo dealt withall, that notwithſtanding he might live and repent, that his fleſh might be tamed with true contrition, that the old man might be mortified, and the new man quickned. Wherefore the Apoſtle would not that he ſhould be ſlain. 4. He ſpeaketh of the ſeparating and exiling him from the Church, when he ſaith, Purge out the old leaven. Company not together with fornicators. With ſuch a one eat not. All theſe ſpeeches intimate a ſeparation, not any mortall puniſhment. 5. The conference of places of Scripture teacheth, that they who either in word or in life deny the Chriſtian faith, are not to be reputed Chriſtians. Ambroſe ſaith, that this inceſtuous perſon, when his offence was once known, was to be baniſhed from the company of the brotherhood; that is, from the Church. Now they who are caſt out of the Church, are worthily ſaid to be delivered up to Sathan; becauſe they are converſant and reſident in his kingdome, as long as they repent not.
Three cauſes why Paul commanded the inceſtuous perſon to be excommunicated.They who maintaine the later opinion, alledge a falſe cauſe, when they ſay, that Paul therefore would have the inceſtuous perſon excommunicated, becauſe then there was no Chriſtian Magiſtrate. For Paul rendreth farre different reaſons hereof, which continue in force unto this day: 1. The Commandement of Chriſt, When yee are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt; that is, by that authority and warrant of Chriſt, Tell it unto the Church: Let him be unto thee as an Heathen, or a Publican. 2. That the excommunicated perſon might repent, and be ſaved: Let him be delivered unto Sathan, for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of our Lord Jeſus. 3. Leſt others ſhould be tainted and infected with the ſame fore; Know ye not, that a little leaven leaveneth the whole lumpe? For, Chriſt our Paſſeover is ſacrificed for us, that we ſhould live with the unleavened bread of ſincerity and truth, and become a new ſprinkling, and caſt out the old leaven of maliciouſneſſe and wickedneſſe; or at leaſt, if we cannot caſt it all out, yet that we profeſſe not the toleration thereof. Theſe are the cauſes why Paul commanded, that the inceſtuous perſon ſhould be excommunicated out of the Church: but we no where reade, that the Church did therefore excommunicate wicked perſons, becauſe it wanted a Chriſtian Magiſtrate. For the duties of the Church and of the Magiſtrate alwayes were, and yet remaine diſtinct. It is certaine then, that the Apoſtle ſpeaketh of Excommunication, when he ſaith: Deliver him unto Sathan. Put away the wicked man from among you: and that he treateth of the ordinary power of the Church againſt malefactors; whether any miracle then betide or no.
Object. 1. Nathan excommunicated not David an adulterer: Therefore Paul excommunicated not the inceſtuous perſon. Anſw. David repented after the firſt warning; therefore he ought not to be excommunicated. Paul alſo ſpeaketh with condition of repentance: Put him away; to wit, if he repent not, or hath not already repented; on which repentance he commandeth that he be received againe. This condition we muſt neceſſarily underſtand; becauſe that Chriſt would, that certaine degrees of admonition ſhould firſt be practiſed, and God at any time receiveth the penitent into favour. The Theefe on the Croſſe is not excommunicated, but upon his repentance, received of Chriſt.Mat. 18.28. If thy brother ſhall ſin againſt thee untill ſeventy times ſeven times, thou ſhalt forgive him. Wherefore not offenders, but obſtinate perſons, of which ſort David was none, are to be excommunicated.
Object. 2. Chriſt excommunicated none: Therefore Paul did it not, neither ought the Church to excommunicate any. Anſ. The conſequence is not good, to argue from the deniall of the fact, to the deniall of the right and lawfulneſſe of the fact. The argument is no better than this: Chriſt baptiſed none: Therefore Paul might not, and the Church may not baptiſe any. For Chriſt indeed baptiſed none, but he commanded his Apoſtles to baptiſe all Nations. So likewiſe he excommunicated none, but he commanded the Church to excommunicate the rebellious and obſtinate.Mat. 18.17. & 5.24. Acts 8.36. Let him be unto thee as an Heathen. Leave thy gift at the Altar, &c. Philip ſaid to the Eunuch, Thou maiſt be baptiſed, if thou beleeveſt with all thine heart: Therefore he had not baptiſed him, if he had not beleeved.
Object. 3, Paul ſaith, Ye have not *foreign.ſorrowed, that he which hath done this deed, 1 Cor. 5.25.might be put from among you: Therefore they ſhould have prayed, that God would miraculouſly take him away by the Devill. Anſw. Yee have not ſorrowed, ſignifieth, ye have not been earneſt in taking away that ſcandall, which ſhould be removed from you: from you, I ſay; becauſe in the end Paul ſaith, Put away from your ſelves that wicked man. Therefore theſe words, That he might be put from among you, ſignifie, that he was to be cut off, not by Sathan, but by the Church.
Repl. Paul uſeth the ſame word of himſelfe: 2 Cor. 12.21.I ſhall *foreign.bewaile many of them which have ſinned already, and have not repented, &c. Here, to bewaile, ſignifieth not to be carefull of removing a ſcandall from the Church: Therefore neither in the former place. Anſw. We anſwer out of the text: In that place he ſaith, If I come againe, I will not ſpare: 2 Cor. 13.1.Where he noteth the cauſe of this his griefe, in that he is conſtrained to puniſh ſeverely the obſtinate; that is, in the end to excommunicate them out of the Church.
Object. 4. The Apoſtle expoundeth himſelfe, that he did not enjoyne the Corinthians to excommunicate the inceſtuous perſon, when he ſaith: 2 Cor. 2.6.It is ſufficient unto the ſame man, that he was rebuked of many: Therefore thoſe words; Account him for a Heathen and a Publican: and, Put him away from among you▪ ſignifie onelyonly a rebuking. Anſw. This reaſon deceiveth by a fallacy of conſequent; becauſe a generall rule is not builded upon an example. For becauſe here was need of rebuking only, ſeeing the party repented; it doth not therefore follow, that alwaies the ſame only is required. Repl. What they did, that Paul commanded: But they did only reprehend and rebuke: Therefore Paul commanded them onelyonly to reprehend him, when he commanded them to put him away from among them, and to deliver him up to Sathan. Anſ. Paul commanded, that they ſhould reprehend him, but not that only; becauſe he commanded alſo that they ſhould reject him, if he repented not. But if he repented, it ſhould be ſufficient to reprehend and rebuke him. Wherefore it doth not follow, They only reprehended him: Therefore Paul commanded them only to reprehend him. This is a true anſwer unto the former reply: but there is another alſo cleere and manifeſt. For the Greek word (which the Apoſtle here uſeth) ſignifieth not only reprehenſion and rebuking,foreign but alſo that excommunication, which is by words only. And in this ſenſe not onelyonly it may, but alſo muſt be taken: becauſe he ſaith; So that now contrariwiſe yee ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received. Neither was he only reprehended and rebuked, but alſo caſt out and rejected.Matth. 18. And when alſo he ſaith, Of many, hereby is confirmed, that by the name of the Church, whereof Chriſt ſpeaketh, is not underſtood the common multitude, but the chiefe Governours of the Church. Againe, For this cauſe did I write (ſaith the Apoſtle) that I might know the proofe of you, whether you would be obedient in all things. He praiſeth them therefore, becauſe they obeyed. Wherefore, before repentance, he forbiddeth, That they company not together with the excommunicated perſon. And further, he alſo ſaith: I pray you, that you would confirme your love towards him. The Greek word, foreign, (which we interpret to confirme) ſignifieth, by publike ſentence to ſpeake a thing. So it is taken, Galat. 5.15. A mans covenant, when it is confirmed; that is, ratified by publike authority. The Apoſtles meaning therefore here is, that they ſhould declare their love towards that man by publike teſtimony. Therefore, to forgive, is to receive the excommunicated perſon into favour, and that doth he often repeat. Now there was alſo ſome ſpace betweene the writing of the former and the later Epiſtle to the Corinthians: Therefore he ſtood in the meane time excommunicated. In the former Epiſtle Paul ſaith, That he heareth, that ſome wicked perſons were among the flocke. Them he willeth to be excommunicated. And it is likely, that the Corinthians obeyed this his commandment in excommunicating them, and ſo wrote to Paul, that they had obeyed him therein, becauſe in his ſecond Epiſtle, Chap. 2. he commendeth them, and willeth them to receive againe the inceſtuous perſon, upon repentance.
Object. 5. Excommunication needeth no excuſe; but Paul excuſeth himſelfe, for that he had commanded him to be delivered up to Sathan: Therefore he commanded not that he ſhould be excommunicated, but enjoyned ſome more grievous penance. Anſw. The Major is falſe: becauſe excommunication from the Church and Kingdome of Chriſt, whereas it is a moſt grievous puniſhment, it requireth a farre greater excuſe, than any bodily puniſhment.
Object. 6. The Miniſters cannot ſhut men out of the Kingdome of God: Therefore Paul commandeth them no ſuch matter. Anſ. To the Antecedent we anſwer, that they indeed cannot by their owne authority; but they can in Chriſts name, according to the Apoſtles direction: When ye are gathered together, and my ſpirit, in the name of our Lord Jeſus Chriſt. Againe, they cannot caſt men out of Gods Kingdome: but they both can and ought to denounce rejection unto ſuch as God profeſſeth in his word that he doth reject. For, to excommunicate, is nothing elſe, but by denouncing to obſtinate offenders their rejection from God, to ſubſcribe unto Gods divine cenſure. Now this the Church not onelyonly can, but ought alſo to doe. Therefore Paul reprehended the Corinthians, becauſe they excommunicated not the inceſtuous adulterer, but expected untill they were admoniſhed hereof. Therefore he reprehendeth them, becauſe they had ſwerved from the common rule, that is, performed not the known and ordinary office of the Church, that, according to the commandement, they ſhould account of him as of an heathen or publican.
Obj. 7. Paul commandeth, that he ſhould be delivered to Sathan for the destruction of the fleſh: But the word foreign, importing deſtruction, ſignifieth every-where in Scripture violent death: Therefore here in this place alſo is inſinuated a miraculous ſlaying of the body by Sathan, that the ſoule might be ſaved. Anſ. It appeareth out of the circumſtances, that destruction here ſignifieth the mortifying of the old man: for the oppoſition of the fleſh and the ſpirit, and the very phraſe is moſt uſuall with Paul in this ſenſe. The whole ſcope alſo of the matter ratifieth the ſame; for he will, that he ſhould be delivered unto Sathan, that the fleſh may be mortified, and the ſpirit ſaved: that is, that he may be converted in this life, and ſaved in the life to come. Therefore his meaning is not, that he ſhould be miraculouſly deſtroyed, and deprived of life. Rep. But no man can be delivered unto Sathan for his converſion, or the mortification of the old man in him. Anſ. It is true, that this delivery and giving over to Sathan, of it ſelfe, worketh no ſuch effect, but by accident; that is, it is of Gods mercy that the elect are reformed by chaſtiſements. And in the ſame ſenſe wherewith they preſſe this reply, may we overthrow their own interpretation: becauſe Sathan alſo ſlayeth no man, that his ſoule might be ſaved.
Obj. 8. If he would have had him excommunicated, he would have expreſſed his intent more plainly. Anſ. We are not to reſpect only the plainneſſe of any ſpeech, but the purpoſe, force, and vigour thereof. Here greater perſpicuity needs not, becauſe the Corinthians underſtood what he meant, elſe had he unjuſt reproved them.
Object. 9. Whom Paul had willed to be noted by a letter, 2 Theſſ. 3.15.him he willeth the Theſſalonians to account of as of a brother; and therefore will not have him to be excommunicated. This conſequence or ſequele is proved thus; Contraries cannot ſtand together: But to excommunicate one and account him for a brother, are contraries: Therefore if he be to be accounted for a brother, he is not to be excommunicated. That theſe are contraries is alſo thus proved: 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 account him for a brother, are contraries, and ſo cannot ſtand together; except, Not to account, and, To account for a brother ſhould be all one. Anſ. There is an ambiguity and diverſe underſtanding of theſe words, To account for a brother: ſeeing there are degrees of brother-hood. Wherefore the contrariety is not here of force; for all men are brethren, both Chriſtians and Turks: But Chriſtians nevertheleſſe, though they account Turks for their brethren and neighbours, and deſire their ſalvation, yet do they not account them for Chriſtian brethren. If then they are to account Turks for their brethren, then much more muſt they account them, and ſeek their ſalvation, who were before-time brethren, that is, Chriſtians. 2. It is a fallacy of taking that ſimply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, deſire, and hope of ſaving him, but not in reckoning him amongſt the ſons of God, and members of the Church, until he repent. 3. He ſaith not,*Habete. Account him for a brother; but,*Monete. Admoniſh him as a brother: that is, as him who ſometimes was a brother; and who, if he repent, muſt again be reputed a brother. For they are not altogether deprived of all hope of ſalvation, who are excommunicated, but that they may return again by repentance, and be included under the ſame hope. Now Paul uſeth this phraſe, becauſe he would that love and hope of amendment ſhould be the rule of reproofe. For a brother admoniſheth a brother friendly, and to a good end.
Object. 10. What Paul did, that are not we to follow: 1 Tim. 1.20.Paul did excommunicate Hymenaeus and Alexander without the Churches conſent: Therefore wee muſt excommunicate no man. Anſ. The Major propoſition is falſe, if it be generally underſtood. Repl. The Major is thus proved: What Paul did by his Apoſtolick authority, that are not we to follow: But he did this by his Apoſtolick authority. Now the Minor is proved by Pauls words: I have delivered, ſaith he, Hymenaeus and Alexander unto Sathan: But our Miniſters and Paſtours of Churches cannot do this: Therefore it muſt needs be, that Paul did it of ſpeciall authority. Anſ. This whole reaſon I grant. We muſt not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate: for ſo, more is in the concluſion then in the premiſſes. And again, the Minor may be denied; becauſe in the text alledged, it is reported only that Paul did it, not in what ſort and what manner he did it, whether alone, or with others.