Some Pious Treatises, Text 2
Tractatus de Clavibus Ecclesiae.
Mat. 16.19. Whatsoever thou shalt binde on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven.
HAVing spoke of the former part of this text, come we to the second part, in which two things,
1. The Churches power of censure, on earth; which reaches to whatsoever impenitent person, or whatsoever sin they shall binde.
2. Gods confirmation, shall be bound or loosed in heaven.
Oserv. The Church, consisting of Elders and Brethren, have power to binde impenitent sinners under the censures of the Church, and to binde sin upon their conscience: and in case of their repentance, to release them, of the same, Mat. 18.18. 1 Cor. 5.4, 5. 2 Cor. 2.7, 8. Psal. 149.8, 9.
Reas. Because the keys of binding and loosing are committed to them, as in the text: they are Gods deputies here upon earth; as the Magistrate is Gods deputy in civil things, so is the Church in divine.
2. It appears from the confirmation in heaven of the Churches act here on earth; onelyonly with this limitation,
1. That there be no error in the keys; for if there be, causless curses hurt not, Psal. 109.28. these curses flie over the head …ike a bird, Prov. 26.2. Gods Saints may be comforted in that, Mat. 5.11.
2. There must be an agreement in the name of Christ: where there are sidings and di…isions, those censures binde not, for the promise is onelyonly upon agreement, Mat. 18.19. and if the…e be an agreement, if it be not in Christs name, it is nothing, though a whole Church should concur in the same thing.
3. Because we finde the Elders and Churches blamed for not censuring sinners, Apoc. 2.14, 20. which they should not have been, had they not had power.
4. From examples, 1 Cor. 5.4, 5, 6. Paul in some Church or other delivered Hymeneus and Alexander to Satan, 1 Tim. 1.20. Chamier saith, part 2. pag. 524. Ambrose excommunicated Theodosius, Theodoret lib. 5. chap. 17. and Maximinus the Tyrant Sygebert anno 390. Anastasius Antiochenus did dai y pronounce Anathema against the Emperour Justinian Evager, l. 4. chap. 39. Adam and Eve were shadowes hereof, cast out of Paradise. Cain, Gen. 4. Also Myriam shut out of the campe seven daies. So in the separation of the unclean, till expiation was made. So, in that unclean person… might not eat the sacrifice of peace-offerings under pain of being cut off, Levit. 7.20.
Inform. 1. Of the great trust God hath bestowed on Churches, and therefore wi h all fidelity to di charge it: remember that the keys are not your own, & that you have not power to binde and loose at your pleasure, Luth. de clavibus, tom. 5. pag. 234. terrifies such men: their consciences will rack and torment them, by accusing them, that without the command of God, they have bound and …oosed according to their own lust; and so not onelyonly wrong…d their innocent neighbour, by depriving them of the company and communion of Saints; but also they have taken the Name of God in vain. Let such persons and Churches remem…r Balaams speech, Numb. 23.8. and the Prophets woe, Isa. 5.20.
2. Di…ection to Church…s, that they be advised in the exercise of the power of binding and loosing. Now that there may be no mistake herein, O…serve these rules:
1. Look that there be a preceding of private admonition (unless the offence be publick, for then the rule is, 1 Tim. 5.20.) this is set down, Mat. 18.17. in giving which admonition, observe these ru…es,
1. Let it be out of charity, not out of the desire of revenge.
2. Applied to the quality of the person to be admonisht; if thy inferiour, more boldly; if thy superiour, more modestly, as Nathan o David, 1 Tim. 5.1.
3. Zealous: Not as Eli to his Sons; let thy zeal be such, that the sinner may know his sin, and Gods wrath due for it.
4. Gentleness: 2 Thess. 3.15. mixt with the former zeal.
5. Patience: as soon as one is admonished, and repents not, wait a while; if he still mend not, take one or two to witness his contumacy; but if it may be, that they may be helpers of him to repent.
2. A preceding of publick admonition, If he will not hear the Church; therefore the Church must first admonish, as to admonish him of those things which have been either a cause or an occasion of falling into such a sin, as not to be seen in an Inne wich such persons whereby he hath been suspected to be drunk.
3. A proceeding to excommunication, which is called by divers names: 1. foreign, because such persons were execrable to God and men. 2. foreign, John 16.2. John 9.12. 3. foreign or foreign, a separation or shutting up: when a brother becomes stubborn, or falls into some gross scandalous sin, though not stubborn, he is to be cast out.
Defin. Excommunication is an action of the Church, made by the authority, and in the name of Christ; whereby the Church, according to the form prescribed Christ, separates a wicked brother from the fellowship of the faithful, especially in those things which concern the worship of God: and that for the salvation of the party excommunicated, and the good of the Church, and glory of God, Mat. 18.18, 19. 1 Cor. 5.4.
About which, consider two things: 1. The form of it. 2. What it contains. The form of it consists in four things.
1. In a particular declaring of the wickedness of that man that hath refused all admonitions, or committed some enormous crime.
2. In calling upon the name of Christ, i. e. the power of Christ to this action, as it's expounded, 1 Cor. 5.4.
3. In delivering the excommunicated person to Satan, i. e. declaring him to be under the wrath of God.
4. In cutting off the excommunicated person from the body of the Church, as a rotten member whom all ought to shun, 2 John 10, 11.
5. In publick prayers to confirm the excommunication, that the excommunicated person may feel the severe judgement of God in himself. And lest the Church should be fearful in proceeding, or stubborn men despise it, Christ shews, à minori, that if two of them with consent shall ask any thing of the Father, they shall obtain it, vers. 19. how much more shall the whole Church, binding and delivering an impenitent sinner? If two can obtain any thing, Mat. 7.7. John 14.13, 16, 23. much more many can obtain this thing. Nay, for further ratification, it shall notonely be established of my Father, but I, my self, will be present in the midst, as the chief Judge of the Church to ratifie the sentence, Mat. 18.20.
2. What excommunication contains.
Answ. 1. A pronouncing of an impenitent person, (whom the Church for his stubbornness deems to be separate from Communion with Christ) to be bound in the hands of Satan, and to be separate from outward Communion with the faithful. As in the Law the Priests censure of the leper, declared him to be infected.
2. It separates from inward Communion with Christ: but this it doth onelyonly on condition of final and obstinate impenitency, yea, if an elect person should be cast our, as it may so fall out, should they fall as David did; though they cannot be separate wholly from a life of grace, yet may they be separate from a life of comfort: ex gr. when the finger is by some cut separated in part from the hand, it hath some nourishment from the hand, lest it die altogether; yet not so much as before, when it was whole, joyned to the hand.
3. It contains a binding of sin upon the sinners conscience: Matth. 16.19. Whatsoever thou shalt binde on earth; not onelyonly whomsoever, but whatsoever: so that if godly, his heart is for present more void of comfort; if wicked, he becomes more hardned in sin.
3. Use Exhort. to Churches, To binde and loose onelyonly such persons whom God binds and looses in heaven.
But the Church may say, How shall we do this?
Answ. That you may do this as God would have, Look there be
1. Right ends.
2. A right ground to binde or loose.
1. Right ends; as,
1. The good of the party excommunicate; as, that the flesh may be tamed, the old man killed, and the new man quickned, and so the soul saved, 1 Cor. 5.5. in the day of the Lord Jesus, that is, at the day of judgement.
2. To bridle men that are wicked in doctrine and practice, lest they leaven the whole lump. Gal. 5.9. 1 Cor. 5.6. Augustine calls it. The separating the rotten sheep from the sound, de Correp. & Gratiâ.
3. Lest the Church should bear the punishment, for suffering one wicked person; as in Achan, Josh. 7. and in Pergamos, Apoc. 2.14. and Thyatira, vers. 20. for Jezebel. As the Physitian is not cruel, if he cut off a leg, that the whole body may be preserved; no more is the Church cruel in cutting off a rotten member for the safety of the whole Church. The Mariners were punished for not casting out Jonah, Israel for not ca…ing out Achan, the Benjamites for not punishing those that ravished the Levite's concubine.
4. That the Church may be well reported of, whiles she will not suffer such persons or sins. As the Name of God is blasphemed when we sin; so when we condemn sin, and chasten the sinner, by casting him out, God is glorified. As the Apostle speaks of Prophecie, 1 Cor. 14.24, 25. so unbelievers, when they see wicked men are not suffered in the Church, are edified.
5. That the severity of this Censure may deter men from sinning. As Moses saith, Deut. 13.11. so I. For as the master of the family puts and shuts out of doors untractable servants and children, not that they may perish with cold or hunger, but that they may be reformed in their maners, and so return in again; and other servants and children be warned by their example: so doth the Church. And truely, if the Church forbear to take it into their hands, God is wont to punish it more severely.
6. That the sinner may have an inward communion with God. This power is not given to the Church for any mans ruine, but for edification: not for to make it a money-matter, being glad when a sin is committed, that they may have a sacrifice, Hos. 4.8. but that the soul by repentance may come to have inward communion with God.
2. That Censures be administred upon a right ground.
This must be looked to,
1. In Excommunication.
2. In Absolution.
1. In Excommunication: As,
1. Living in a purpose of sin. Though this be hard to know, yet by a frequent repetition of the same sin, God may give such an intimation, that the Church may go on in censure.
2. Notorious sins are thus to be punished; as heresie, Tit. 2.10, 11.
Object. But here's nothing but reject him, after the first or second admonition.
Answ. The reason is, because the offence of Heresie is publike, and therefore there needs no private admonition. Many Copies read, After the first admonition, reject; meaning the admonition of the Church, or of the Elders therein, whereof Titus was one. Now that such Hereticks are censured, appears, because t…ey censure themselves; they are condemned of themselves: for Hereticks commonly preventing the judgement of the Church, separate themselves stubbornl… from the communion of the faithful. Others are unwillingly cast out of the Church, but Hereticks separate themselves. Excommumcation being a certain condemnation, as the Fathers call it, a certain anticipation of eternal condemnation, and the highest fore-judging of the great judgement; it follows that an Heretick separating himself thus, doth condemn himself. For those Hereticks that thus condemn themselves, there needs no further censure from others.
2. For all notorious sins, as incest, whoredom, drunkenness, idolatry, contempt of Ordinances, contentions, Rom. 16.17. in a word, for all those sins the Apostle excludes sinners out of heaven, 1 Cor. 6.10. Eph. 5.3. Col. 3.5, 6. especially see 1 Cor. 5.11. If we may not eat with such, (as some think, and I querie) much less may we eat the Lords Supper with such. 2 Cor. 6.14.
Object. But what if the sinner say he repents, and be sorry? as in case of adultery, &c.
Answ. It is not enough to say so, but there must be such a repentance as is described Joel. 2.12. by sighs, humble deportment, or tears. Paul would not have the incestuous person received, till he shewed manifest sorrow. Antichrist teaches, that it is enough to receiving into grace, if a man say he is sory for his sins, and that he will amend his life.
Yea, though there were never such an humble deportment when persons are so overtaken, the Censure of Excommunication must proceed against such; because, 1. Those tears and humiliations may come from the reproach of the Censure, not for grieving such a Father. 2. That the Church may clear their hands of the evil. 3. That they may see whether it be a true repentance, by the continuedness of it, or onelyonly but for a fit. OnelyOnly the Church must have a care that the sinner be not swallowed up of over-much sorrow.
2. The Censure of Absolution is to be administred after the sinner hath lain some convenient space of time under the Censure; as three, four, five, or six months, according as there is just occasion. Theodosius after eight months was received of Ambrose. Cyprian, l. 3. epist. 14. blames those Priests and Deacons that did receive too soon and too easily such as were fallen into grievous crimes, as denial of Christ, &c. without looking at ths fruits of their repentance: and he addes, That in less …ns, sinners made repentance a just time: (i.e. they remained in the state of exclusion from Church-communion, bringing forth the fruits of repentance for a certain time.) W…at then (saith Cyprian) should be done in more haeinous offences, as denial of the truth, partaking with idolatry? See more of thi, Epist. 16. l. 3. He blames those Priests that would communi ate with those that were fallen, and give the Sacrament to them, when they ought to come to these in order: or when in less offences which are not committed against God, repentance be made a just time, and confession be made, hi… life being look'd into that doth repent; nor can he come to the Communion, unless there be first an Imposition of hands by the Bishop and his Clergie: how much more in those most grievous offences ought all things to be observed warily and moderately, accor…ing to the discipline of the Lord? Haec ille.
Where we see the maner of the Discipline of the ancient Church, in receiving those that wee fallen, to communion.
1. The Church commanded them to remain a certain while in the state of repentance, in which they might bewail their sins, and mortifie their flesh, and be attentive to the Word preached, and be instant with God in prayer. And this was no other thing then was done with the incestuous person.
2. Their life being tried, they made a publike confession both of their life and their offence, and of their faith. Which is no other thing then ought to be done now, that persons mournfully confess their sins, and their saith in Christ for the pardon of them.
3. When their repentance was evident, the Bishop with his C…ergie, in the name of the Church, i. e. the Eldership of the same Church, of which one was chosen to be chief,) recieved them into favour by imposition of hands, and then to the Supper, and Communion …f the Church. Some small errours were in this; yet for substance it was right, viz. That the Church, neither by herself, nor by her Elders, did receive them, till their repentance was evident: which was the same thing practised by the Apostle in the incestuous person. And truely that Church or those Elders bear false witness, that absolve impenitent persons.
There was another way of receiving penitents, mentioned by Schitlerus, de potestate Clavium. Anno 265. an Order was set down, by Gregory Ponticus Bishop of Neocaesaria, and the Ecclesiastical Synod, as appears out of the history of the Synod of Antioch assembled against Samosetanus.
1. They were made to stand in black garments is signes of their gui…t, at the Temple-door, but without it, some days; and to intreat them that entred to pray for them. This was called profletus, or a fore going we…ping.
2. They were admitted to hearing within the Temple, in a certain place behinde the Catechumeni; they did not go further in, as being unworthy to be present at the prayers of the godly.
3. They came in fight of the Church, and stood among the Catechumeni, and went out with them.
4. They stood among the faithful.
5. They were admitted to the Church-communion.
We see somethings were brought in by men; yet still they held the substance, that persons cast out, 1. Should be a certain time in a state of ejection. 2. That they were not received in without humiliation.
There was a practice not much unlike, observed in the Church of Rome, Tripart. hist. l. 9. c. 35.
1. There was a certain place where they made their repentance.
2. The penitents, when the Ordinances were done, not receiving the Communion, cast themselves on the earth with weeping and mourning, with whom the Bishop and common people wept.
3. The Bishop prayed for the penitent according to the occasion, and so dismisses the Congregation.
4. The penitents of their own accord afflicted themselvs after, by fasting, or other…ise.
So that excommunicate persons, when they shew signes of their faith, repentance, and purpose of new life, and with bleeding hearts promise amendment, publikely, are to be received again into the Churches fellowship, with the greatest gentleness and good-will.
Now for the maner of receiving such a person, let the Elders in the name of the Church propose these Questions:
1. Whether he confess the crime for which he was excommunicate.
2. Whether he think himself justly punished.
3. Whether he be heartily sorry for the offence committed.
4. Whether he desire forgiveness of the Church.
5. Whether he have a purpose to mend his life, to war a good warfare, to hold the faith in a good conscience.
6. Whether he would have the Church, whom he hath offended, to pray for him.
After which, let the Pastor adde a grave Exhortation concerning Gods wrath against sin, both in punishments temporal and eternal; of the danger of Scandal; of the frailty of man's nature; of true repentance; of free pardon in Christs blood; of the loving affections God's people ought to shew with gladness to a person repenting; of the gentleness the Church ought to shew, considering they also may be tempted, Gal. 6.1. with a desire to the brethren to shew all gentleness to this poor soul, as Paul did to the Corinthians for the incestuous person.
Now the brethrens duties to a poor penitent soul, are,
1. To set him in joynt again, Gal. 6.1. foreign, which signifies, Set the member which was out of joynt, in joynt.
2. To comfort such an one, 2 Cor. 2.7.
3. To confirm their love towards him, 2 Cor. 2.8. that is, to have as firm a love towards him, as if he had not fallen.
3. The third thing to be lookt at, is, That there be a right power: for though a man deserved to be hanged, yet would persons be careful, that it be done by a due power: and this power is partly in the brethren, Gal. 5.8, 9, 10, 11, 12, 13. they had liberty to joyne with the sounder part of the Elders, to bring those teachers that troubled them with justification by works to publick censure; and the Elders both to examine the matter before, and after judicially to sentence. There is an ordinary similitude of the Jury and Judge that expresses it: when the Jury give in their verdict, yet is not the offender condemned or executed without the Judge: no more, as some think, where there are Elders, is the sinner cast out upon the discerning censure of the brethren; but upon the judicial censure of the Elders, wherein the brethren also binde and loose by consenting thereto, and after by withdrawment of Communion; but where there are no Elders, the power is in the Church. Neither is this other then was in Cyprians time, who writes to Cornelius Bishop of Rome, That he had laboured much with the common people, that peace might be given to those that were fallen: which if he could have given himself, he would not have wearied himself so in perswading the people. So Augustine against the Donatists, We must then cease from excommunication, when all the people are infected with the same fault, because, saith he, they will not agree to the excommunication, but will defend him whom thou shalt excommunicate. By which he shews, excommunication was not wont to be done without the consent of the brethren.
1. Again, those things which belong to all, ought not to be done without the consent of all, said Pope Leo. Now what more belongs to the whole Church, then to cut off a member from the body?
2. The release of this censure is ascribed in the same word of forgiveness unto the Church, as unto Paul, 2 Cor. 2.10. foreign. Now they having power in absolving, they must needs have also power in binding.
Object. But this thing belongs onelyonly to one Bishop or Surrogate.
Sol. No. 1. Because this overthrows the medicine Christ had provided for such a sore, Mat. 8. Christ would have those that would neither be healed with private admonition, nor wiTh admonition before two witnesses, to be brought to the Church. As the fault grows, so Christ would have the number of them, before whom, and of whom he is to be reproved, to grow.
2. Christ speaks in the plural number, Whatsoever sins ye binde: therefore one Bishop cannot be the person binding.
3. The censure inflicted on the incestuous, was done by more, foreign, this dishonour was inflicted by more, 2 Cor. 2.6. therefore not by one Bishop.
Object. Paul alone did excommunicate the incestuous person; therefore the Bishop may do so.
Sol. 1. It's denied the Bishop may do what the Apostle could.
2. The Apostle onelyonly as a penman of the Sccripture goes before them in his Apostolike duty, shewing them the way they should go, taking nothing from those commands, Tell the Church, and Whatsoever ye shall bind; he saith nor, I have delivered him to Satan; but, let him delivered by you to Satan, and purged out by you, and put away by you, vers. 13. If the Ministers of the Church of Corinth, with the rest of the body, had not purged him from the Church, although he had been worthy to have been call out, yet had be not been cast out.
Object. But what if the brethren will not consent, that one that is contumacious against the Church, and manifestly wicked, should be cast out?
Sol. 1. A consociation of Churches is necessary, that the brethren that stand off, may present their reasons to be scan'd; and because in multitude of Counsellors is safety in difficult cases, as in the election & ordination of Elders, excommunication of an Elder, or any other eminent person, it's good to proceed with common consultation and consent; so we see the Apostles consulting one with another, Gal. 2.1, 2, 3. And the Church of Antioch and Hierusalem, Acts 15.
4. That this binding and loosing be done in a right manner: As,
1. That there be a consultation with other Churches, in difficult & intricate cases; as a wise Chirurgion doth not proceed to the cutting off an hand or an arm, unless be have the judgement of other Chirurgions.
2. As the Chirurgion seldom proceeds to the cutting off a member, and scaring of it, before he first tries all other remedies, and oft he perceives it better not to cut it off, then thereby to hazard the health of the patient: so ought the Churches, rather to contain themselves within the bounds of admonitions, exhortations and threats, then to proceed to cutting off, if it may be.
3. If there be no remedy, but that they must proceed to cutting off, then ought they to do it with great grief and sympathy, as if they were going to cut off one of their own members, Rom. 12.15. 1 Cor. 5.2. Tiberius Caesar, when he was to subscribe to the death of any condemned person, was wont to say, Utinam literas nescirem! I would I were ignorant of letters! If these dispositions were in men, they would be more careful in denouncing this sentence. A certain foolish Suffragan (as Peter Martyr relates the story) did degrade a certain Priest who was to be burned because he had preached Gods truth. The Suffragan said he would separate the Martyr both from the Militant and Triumphant Church of Christ. To whom the Martyr wisely and constantly answered, Why dost thou say thou wilt separate me from the militant and triumphant Church of Christ? There's no creature can pull me from thence; and thou dost in vain endeavour to cut me off from the body of Christ.
4. That you withdraw your company and communion from such a person so cut off: let him be an heathen, with whom the Jews had no religious communion; or as a Publicane, with whom the Jews had no civil communion, as some think.
Yet in case they be persons to whom we are bound by the law of Nature, as wives to husbands, children to parents, though excommunicate, we may converse with them in civil, though not in religious communion: onelyonly take heed, lest in conversing with them ye bolster them up in any sinful practice. For others, where there is no such relation, some think we are not to eat with them, nor bid them God-speed. Yet must we not cease to reach and admonish them, yea, if in want, to relieve them, because Excommunication mu… not be extended further then Charity. Nor is the hatred of the person excommunicate to be feared: for if he justly weigh what is done against him, he may see it proceeds from charity.
5. That when such a sinner repents, you be not so severe against him for his sin, that you suffer him to be swallowed up of too much sorrow, (as it seems the Corinthians were too eager against the incestuous, that the Apostle was fain to write to them to receive him) but use all gentleness towards him, and shew all gladness for his recovery. Shall there be joy among the Angels for the repentance of sinners, and shall not we be glad hereat?
2 Exhort. To such sinners as are bound under the Censure of the Church, That they shew their unfeigned repentance, that the Church may release them from that severe Censure.
1. It should be a great grief to a holy heart, to have Gods people to think ill, much more to separate them from their communion in a Church-way: it so afflicted the incestuous, that he could never have peace till he was taken in. Augustine saith, Excommunication is a greater punishment, then if a man were executed by sword, fire, and wilde beasts. A man is more pitifully bound with the Churches keys, then with iron or adamantine manacles. Cart. annot. Rhem. Test. in Matth. 18.17.
2. If in case of private wrongs we are bound to give satisfaction, Mat. 5.24. how much more when a Church is offended? O despise not the Church! 1 Cor. 11.22. What they binde on earth, is bound in heaven, Mat. 18.18. It is a most sad punishment, for any person to go out of the world, & to have the just censure of a Church lying upon him. Thou canst have no assurance of the pardon of thy sins, till thou hast repented, Acts 5.31. Now thy repentance, if it be right, it must be for publike sins publikely.
3. When thou hast been justly censured, and hast not made thy peace with the Church, thou art, for any thing we know, in no better case then under Satan's clutches, 1 Cor. 5.5.
Object. But to deliver men to Satan, is nothing but to deliver men to be tormented of Satan: therefore no Church-censure is meant in that place.
Answ. It is one thing to deliver to Satan, another thing that which followed this delivery.
1. To deliver to Satan, is to declare a man, whom the Church deems to be a slave of Satan, for his impenitencie, to be no more a member of the Church, but a slave of Satan.
2. That which followed this delivery to Satan, was, to be afflicted with diseases; as Miriam, when she was put out of the Camp for slandering Moses, was smitten with leprosie, Numb. 12.10. and Uzziah, 2 Chron. 26.16. Sometimes the excommunicate person was tormented by Satan: so when Ambrose had excommunicated the Scribe of the Emp. Stilicon by name, God delivered over the Scribe to the spirit of Satan to vex him. Sometimes they have horrour of conscience, whereby God declares the establishment of that in heaven, which is done upon earth.
4. So far as man can judge, thou art no better then an Heathen or a Publicane, Matth. 18.17. Thou tremblest to be in such a condition, yet doth the Church of Christ look on thee in no better condition; yea, if it be possible, in a worse, because thou sinst against the light they never had.
Object. I would make my peace with the Church, but onelyonly for shame.
Answ. It's a great sin in those that shall deride any that shall be humbled in this case, 1 Cor. 5.2. Further: it's no shame: for hereby thou publishest not thy sin, which is the onelyonly true cause of shame; but thy repentance, which is honorable. All Saints will bless God for thy repentance, though some leud persons should scoff. See Gal. 1.24. 2. Who thinks worse of Myriam, of the incestuous person? He that thus humbles himself, shall be exalted, Matth. 23.12. 3. Suppose hereby thou shouldst lose thy credit for ever, yet art thou bound to prefer thy duty before thy credit. See Joh. 12.42, 43. The parents of the blinde man would not do their duty in confession of Christ, for fear of being cast out of the Synagogue, Joh. 9.21, 22. but the blinde man would follow the dictate of his own conscience, though he were cast out, Joh. 9.32, 33.
5. What Censure the Church executes upon thee justly, God establishes the same in heaven, Mat. 18.18. and what they loose, is loosed in heaven. This should stir thee up to make thy peace. Which promise was so prevalent with the an…ient Christians, that their repentance was always publike; not onelyonly when a man was accused for some crime, but when any man would freely have the remission of the Church for secret sins, he confest his sins publikely, and so was excommunicate, and placed among the penitents: then his repentance being done, he was reconciled. The matter that moved them to this, was the certainty of the promise, Whosoever sins you remit, they are remitted. Spalat. l. 5. c. 7. num. 26. & 37. Dido… lev. p. 248.
3 Exhort. To members, to be careful that they come not under the Censures of the Church. Means hereto,
1. Commit no such sins whereby the Name of God may be blasphemed. 1 Tim. 1. Whom I have delivered unto Satan, that they may learn not to blaspheme. If thou hast no care of God's glory, the Church must have no …are of thy credit.
2. Be not obstinate in defending evils for the which thou art reproved: for that makes way for private evils to be brought to the Church.
3. Hear and amend those things which a brother reproves thee of.
4. Take heed of gross enormous faults, which Gods children, though they ha…e been guilty of in times past, yet after God calls them home, are seldome overtaken in, 1 Cor. 6.9, 10, 11. Tit. 3.3. 1 Pet. 4.3, 4.
5. Make conscience of sinning in secret. For not making conscience herein, God gives persons up to sins whereby they become notoriously infamous. Judas made no conscience of covetousness, and God ga…e him up to murder Christ, and himself. So Anan…as and Sapph…ra their h pocrisie was secret, God gave them up …o a sin that after became …isible. Many person… take exceeding liberty in sin, when they are alone. Say, a… Gen. 39.10. How can I do this, and sin!
6. Make no factions nor breaches in Churches: Gal. 5.12. that is a sin that cannot be put up in a Church, because it causes the Name of God to be blasphemed, Rom. 2.24. First you must proceed orderly, and bring things to the Church; and if the Church bolster up sin, then you may have some colour to withdraw, and yet not a full ground, I suppose, so long as you protest against such an act, or shew your dislike herein. But making a breach before you bring matters to the Church, I know not how you can in justice escape admonition; and, if you be obstinate, excommunication.
7. Those sins which exclude out of Heaven, ought to exclude out of the Church. Now we see what sins exclude out of heaven, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Eph. 5.5, 6. Col. 3.5, 6. O then take heed of such sins! 1 Cor. 5.11. If I must not eat with them, then surely they must not remain in communion.
8. Judge thy self heartily before the Lord in se…ret, for thy e…ils thou commitst, 1 Cor. 11.31. Persons not judging themselves, God d…th not onelyonly jud e them at the day of Judgement, but causes the Church to fore-judge.
Quest. But what need of excommunication, where there are Christian Magistrates?
Answ. There is great need.
1. Because the doctrine appointed for eternal life, ought to ha…e continual use in the Church; but the doctrine of admoni…ion is such, as appears, In this thou hast gained thy brother; and so the doctrine of excommunication, as ap…ears, In that the incestuous person was …elivered to Satan, that his flesh might be destroyed, and his spirit saved.
2. Works of charity are of perpetual use; but such is excommunication.
Object. But where is charity seen?
Answ. In hindering a person from such an action, whereby he bring judgement to himself, as unworthy receiving is.
3. The offi…e of a Magi…rate is to punish sinners, whether they repent or not; but the censures of the Church are to punish onelyonly the impenitent.
4. T…ere are many sins which the Magistrate is not bound to punish, as malice, pride, hypocrisie, denial of the truth, which do not disturb the publick peace; but these by Christs institution must not be suffered in the Church.
Quest. Whether is a person excommunicate, upon his saying he repents, to be admitted into the Church?
Answ. No: John Baptist would not admit to his baptism, unless whom he was perswaded had repented, Mat. 3.6, 7. If persons do not shew fruits of repentance, it appears they have not repented, though they say they have repented. The incestuous person was not received in, till he shewed manifest signes of repentance.
Quest. What are the publick signes of repentance, wherewith the Church may rest satisfied?
Answ. 1. An holy shunning of all sins, by an unspotted life, and in particular the sin for which he was cast out.
2. A desire of reconciliation with the Church, with a trembling to remain out of Communion.
3. A sorrowful bewailing for all his sins: in particular, for the sins for which he was cast out, accompanied at least with a dejected countenance, if not with tears, with a promise of humble obedience; aggravation of sin, & self-condemnation being joyned herewith. We read not that the incestuous person shed a tear, but yet he was full of sorrow; but to weep for other things, and not to weep for so great an evil, doth not declare a good pulse of soul.
Quest. Whether is it in the power of the Church to receive a penitent into their Communion, which been justly cast out of another Church?
Answ. Yes: 1. For such a person is in the condition of an Heathen and a Publican. Now may not any Church receive an Heathen, in case he repent of his his heathenism, and embrace the faith of Christ? It is the power of such an heathen to chuse to what congregation he will joyne; provided he can orderly reside with them.
2. Divers mischiefs would follow, if one Church might not absolve those another Church casts out.
1. For then if a Church should dissolve after they had cast out a sinner, (as among all Judgements, both of Presbyterian, Independent and Baptist, it sometimes falls out) the sinner should never be absolved.
2. If the Church should remove a thousand miles from the penitent, or he from them, he must be forced to take that pilgrimage, or else he must not be released, and so be still in scruple of conscience of being bound in heaven.
3. Or in case the Elders should pro…eed maliciously or proudly, (as Diotrephes did, who cast out the Saints for doing their duty) there would be no way to right them. 3 Joh. 10. he would not scruple a jot, to recei e those Saints into communion. When the Jews cast out the blinde man, Christ never sent him to that Church to be absolved, but Christ freely received him.
But forasmuch as God is a God of order, and not of confusion, therefore, where it may with conveniencie, by the rule of Order, those that have cast out, are to receive in, and no other Church: provided there hath been a just proceeding by the Church or Elders; for else there may happen to be confusion and emulation, in stead of consociation and union among Churches.
FINIS.
End of the text · Christopher Blackwood, Some Pious Treatises (1654)