The Temple Measured, Part 12
Concerning Excommunication.
EXcommunication doth admit of degrees:Pro. 1. Num. 9. Lev. 13. & 15. 1. Some were ſhut up or ſuſpended, ſome were ſhut out of the Hoſt and the City: Thus it was in the Ceremonial Law, and the equity of it is perpetual. 2. There is a proportion between ſins and puniſhments, all Crimes in the Common-wealth are not capital. 3. According to the Doctrine of the New Teſtament, ſome are to be examined, ſome are to be admoniſhed, ſome are to be interdicted the Sacrament and familiar communion,1 Cor. 11. Theſe degrees were obſerved in the Primitive Church. Cyp. lib. 5. Epiſt. 7. Niddui, Cherem, Shammatha. 2 Theſ. 3. others are to be given up to Satan, 1 Cor. 5. pro modo delicti (to ſpeak the words of Calvin) In Primitive times ſome were alſo curſed with an Anathema Maranatha. The Excommunicate perſon (Mat. 16.) ſeems to be compared to an Heathen and Publican, in reſpect of his ſinful ſtate, as well as in reſpect of his excommunicated ſtate, and therefore not to be admoniſhed as a Brother, but to be dealt with as an Heathen and Publican. Rabbines of the Jews do all (for the general) conſent to this Propoſition. Draco is ſaid to have written his Laws with blood, becauſe he abſurdly made all Crimes capital.
All ſcandalous perſons are to be Excommunicated in part.Pro 2. A Sacramental holineſs conſiſts in the acting of grace, as well as in the having of grace. Union with God requireth the being of grace: Communion with God in the Sacraments requires the declaration of grace in an holy profeſſion and an adorned converſation,1 Cor. 11. Mat. 5.24. All uncleanneſs in Iſrael that was not waſhed away by the Rites of Purification, did debar from communion.
None that do expreſs repentance ought to be Excommunicated,Pro. 3. with the partial, or leſſer, or any Excommunication. 1. Penitent ſmners are preſently to be admitted to communion in their firſt converſion: The Analogy is unqueſtionable, the way mut not belong to the City of Refuge. 2.Deut. 13. Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation (Lev. 6.) none were ſhut out, rejected, but ſuch as were habitually or reſolvedly preſumptious, though an actual preſumption might incur a cutting off by God immediatly. 3. The ſupreme end of Church acts is the glory of Gods mercy and goodneſs in pardoning ſin, this is obtained in the acceptation of Repentance: other ends muſt be ſubordinate unto this. 4. The ſtatute rule of Chriſt ſuppoſed impenitency in the moſt flagitious and impious ſinner unto the total Excommunication. (If he will not hear the Church, let him be as a Publican, &c. Matth. 18. otherwiſe forgive him ſeventy times in a day, Matth. 18.22.) God ſits on a Throne of Juſtice in Magiſtracy, on a Throne of Mercy in the Church, therefore Magiſtrates muſt puniſh, when the Church muſt pardon, and yet Magiſtrates may ſomtimes pardon, together with the Church. 5. Repentance doth take off Excommunication, therefore it muſt prevent Excommunication, 2 Cor. 2. 6. The main end of this cenſure in the firſt place is Repentance; when it is an end in Excommunication, it is the main and maſter end, 1 Cor. 5.6. 2 Theſ. 3.14.
The object of total Excommunication is only a deſperate and obſtinate impenitent. 1.Pro. 4. It refers to the caſting of the Angels out of Heaven, to the cutting a man off from the Kingdom of God,Mat. 18.17. the leſſer Excommunication interrupts communion, this diſſolveth union. May we fententially declare Union to be diſſolved,Prov. 15.10. & 13.13. unleſs it appeareth to be diſſolved? 2. Such as are ſavingly penitent to us, muſt be admitted in part; therefore none but ſuch as are damnably impenitent to as, may be totally Excommunicated. In point of admiſſion we may not wholly reject a ſinner that would come in, but upon tryal of impenitency; therefore we may not reject a ſinner. In point of Excommunication, that would abide in, but upon tryal of his impenitency. 3. The leprous perſons were in ſtate, and upon tryal ſuch, and theſe are types of the Excommunicable perſons, in point of total Excommunication.Lev. 13. & 14. Many uncleanneſſes under the Law were not cenſured with any ſolemnities at all. 4. We will not cut off a Member of our natural body but in caſe of extremity: while there is hope therefore of curing a Brother by any other means, it were unnatural to proceed to this Excommunication. 5. From the nature of the Goſpel, the Goſpel in the firſt intention of it, holdeth forth mercy to all ſinners upon Repentance; therefore while there is hope we muſt proclaim the mercy of God in Chriſt, and proffer bleſſing before we curſe by cenſure. 6. The rule in Matth. 18. requireth the Church to try whether the party will hear or not. The Members of the Church are her Children (Cant. 7.) and as ſhe gladly imbraceth them, and layeth them to her breſts in point of admiſſion and education, ſo ſhe is loth to caſt them away, or to bury them out of her ſight while there is any hope of recovery. 7. It were Hypocriſie and Iniquity to cenſure men as damnable or wicked perſons, and that both habitually and actually when they are Saints in appearance, yea when they are not ſuch ſinners in credible appearance. Dr. Ames (as well as many others) doth thus ſtate the object of the greater Excommunication. I might urge the exemplary pationce and practiſe of the Apoſtles in tolerating the Corinthians, the Galatians, thoſe of Pergamos, Thyatira, Diotrephes, &c.(a)Ubi erant non tantum levia errata, ſed horrenda flagitia. Calv. Inſtit. 4.1.14. & 12.8. 8. We are to make inquiſition for Repentance, and accept after Excommunication, therefore before Excommunication. Primitive Churches have deviated from the rule of Chriſt in reſpect of ſeverity; this Calvin and others have obſerved. Cum abfuerit contumacia, & obſtinatus in malo animus, nullum vitium tantum eſt, ut Excommunicationis fulmine ſit puniendum, Nicolaus Arctander de Excom. pag. 28.
Object. There ſeemeth to be no difference, all that are Excommunicated are deprived of Communion.
Anſw. There is difference in point of ſentence: 1. One may be deprived of Communion only in way of Suſpenſion, thus one may withdraw himſelf, 1 Cor. 11. 2. One may be deprived of Communion in way of reſolution, and ſolemnities of juſt indignation, and yet not cenſured as a wicked perſon, 2 Theſ. 3. 3. A ſinner that is obſtinate in impiety, is Excommunicated as a wicked perſon, ſententially, 1 Cor. 5. There is a difference alſo in point of execution: One may be admoniſhed as a Brother, and counted a Brother in the interim of execution, 2 Theſ. 3.15. others muſt be counted Enemies, Heathens, Publicans, Wicked perſons, Matth. 18. and 1 Cor. 5. ſome learned Expoſitors have obſerved a difference between the Excommunication mentioned in 2 Theſ. 3. and that in Matth. 18. And indeed it is not poſſible to count a man as an Heathen and Publican, and to carry ones ſelf to ſuch a one as an Heathen and Publican, and yet to count him a Brother, or to admoniſh him as a Brother. Heathens and Publicans were reputed wicked perſons, and we muſt not carry our ſelves to one as an Heathen and Publican or wicked perſon, except he be like in a ſtate of ſin.
Object. The Inceſtuous perſon was not obſtinate, 1 Cor. 5.
Anſ. This perſon is judged by the Apoſtle to be a wicked perſon, therefore he was an obſtinate ſinner: for put aſide his carriage in this ſin, he was viſibly a Saint, and it was poſſible for a Saint to fall into that ſin (though not to perſiſt obſtinately therein) according to Gods ordinary providence. 2. The long continuance in ſuch open impiety, to the out-facing of the Church and the World condemning the ſame,2 Cor. 2. might be equivalent to impenitency manifeſted againſt many admonitions in a Church way. The Apoſtle was ſolicitous for the re-imbracing of him preſently upon his Repentance, therefore he expreſſed it not before the ſentence. 3. It is not probable that the Church of Corinth did wholly neglect the exerciſe of Diſcipline in ſuch a caſe: Thoſe which reported it to the Apoſtle would admoniſh the Delinquent, and excite the Elders and Brethren unto their duty in this Ordinance. Cartwright ſuppoſeth that publike admonitions were to precede the Excommunication of this perſon. 4. The Apoſtles command doth not neceſſarily import a preſent Excommunication without tryal of Repentance, Gal. 1. Thoſe (ſaith the Apoſtle) that Preach any other Goſpel, let them be accurſed; yet elſwhere he requireth precedent admonitions to ſuch a cenſure, Tit. 3.10. Sararia conceiveth, that this perſon was only admoniſhed, 2 Cor. 2.6. not Excommunicated at all: But though the Apoſtle may in ſuch ſpeeches urge the act, and ſuppoſe the circumſtances of the act, yet I rather think (as I have ſaid before) that the Apoſtle in this particular did peremptorily determine that this perſon was to be Excommunicated upon knowledge of the caſe. 5. There is ſome appearance that the Corinthians had executed ſome Diſcipline, before this determination of the Apoſtle; becauſe the Apoſtle had expreſly forbid them by writing to hold communion with Fornicators. It were ſtrange the Corinthians ſhould ſo neglect the Apoſtles injunction, as not to obſerve ſuch a Fornicator as this was; ſurely they did Diſcipline him, though they came ſhort of manifeſting juſt indignation againſt him by Excommunication.
Object. The Ceremonial Law required ſome time of cleanſing after that the Lepreſie was cured.
Anſw. The cleanſing it ſelf ſignified Repentance, therefore the Ceremonial Law doth not hold forth any time of cleanſing, after Repentance. Some are unclean until Evening, that is, until the revolution of a new day or time, to devote the renewing of themſelves by Repentance. The Lepers were unclean ſeven days, until the revolution of a new week, to devote alſo the renewing of themſelves by Repentance. The feaſts of the new Moons did reſemble the joy of Converts in their renewed eſtate. The different ſpace of time for their cleanſing doth require a proportionate Repentance. As for Miriam, ſhe did but anſwer the Law in point of cleanſing; and we are not to decide our caſe by any thing that was extraordinary in her correction: We are to take meaſure for our actions, by the ordinary meaſure of the Sanctuary.
Private Brethren may not ſeparate from Churches or Church-Ordinances,Pro. 5. which are not fundamentally defective, neither in Doctrine or Maners, in Hereſie or Prophaneneſs. 1. It is contrary to the Doctrine and Practiſe both of Chriſt and his Apoſtles. Chriſt bids his Diſciples hear the Scribes and Phariſees; he frequented the Synagogues himſelf, together with his Diſciples, yet how corrupt was the Iewiſh Church both in Doctrine and Maners, both in Officers and Adminiſtrations? In Corinth, Galatia, Thyatira, Pergamos, there is no agitation, no motion of ſeparation, of ſequeſtration, but Exhortations to Peace and Unity. It was lawful to follow the Ark when David put it in the new Cart, it was lawful to communicate with the corrupt Prieſts in the Temple, Go ſhew thy ſelf to the Prieſt, Matth. 8.4. The feaſt of Tabernacles was not celebrated exactly, Ezra 3.4. for Nehemiah 8.17. it is ſaid, That it had not been obſerved ſo exactly from the days of Joſhuah. It is likely it was obſerved in Davids time, and in the times of other good Kings, but was it unlawful for any to be preſent at the celebration of it becauſe of defects? 2. If we may ſeparate for a nonfundamental defect, if for any one, why not for every one? If from a Prayer becauſe it is read by a Miniſter in the Church, why not for any other adjunct of Error? A Prayer ſavoring of Faith and Obedience is eſſentially good. Reading, repeating, incongruous petitions in reſpect of matter or form external, are but adjuncts, or accidental to Prayer. Where ſhall we make a ſtand or ſubſiſtence, if not in Fundamental defects? What Adminiſtrations of man is free from all defects in reſpect of adjuncts or circumſtances? 3. We are not to reject in toto or in tanto, otherwiſe then Chriſt doth reject; but Chriſt doth reject none totally for circumſtantial defects. In this caſe non-communication is at leaſt a defenſive Excommunication and an exceſſive infliction of evil. 4. Order requires obſtinacy even in Fundamental defects, unto all parts of peremptory Excommunication; and an abſolute ſeparation is a part of ſuch an Excommunication, it being with reference to thoſe which are within; it is neceſſary to the Excommunication of Members in particular, much more to the Excommunication of Churches. 5. It is not allowed as an act of Authority, or of Charity. 1. Not as an act of Authority, a private perſon is ſubject, Children may not Diſcipline their Parents; but thus to ſeparate in way of Authority or Iuriſdiction, were a Diſciplining not only of the Church, but of Chriſt himſelf, who maintaineth communion with the Church while the foundation ſtandeth. 2. Not as an act of charity to the Church, becauſe it is not for edification: It is not orderly circumſtantiated, but ſo, as that it rather provokes then edifies. It is our duty to conceal our Faith when it doth not edifie, being profeſſed, Rom. 14.22. Edification is the end (in reſpect of witneſſing in the way of charity) and therefore it is a neceſſary meaſure of witneſſing in the way of charity. Miſerecorditer corripiat honeo quod poteſt, quod non poreſt patienter ferat: cum dilectione gemat at que legeat. Cyprian.
Object. It may be charity to a mans ſelf, or an act of defenſive power.
Anſ. It is loſs and not gain for a man to miſs communion with the Church and Chriſt therein. 2. It is injurious Diſciplining of a mans ſelf, not a defending of a mans ſelf from injury. 3. It is rebellion to reſiſt lawful power. Is there no place for paſſive obedience?
Object. It is a ſin to be preſent, there is pollution.
Anſ. Debile fundamentum fallit opus. Is it ſin to be preſent at every defect? then adien to all Churches in this world. 2. It is lawful to be preſent where are fundamental defects for ſome ends. Eliah may be preſent at Baals Sacrifice. Is it unlawful to attend our earthly Affairs at Markets, in Idolaters houſes, in the preſence of ſin? If we muſt not go out of the world becauſe of the preſence of ſin, while God is in the world, then ſurely not out of the Church while Chriſt is in the Church. Tis one thing to be preſent and active in ſin, another thing to be preſent and paſſive. One may be active in reſpect of the Ordinances and Bleſſings that are in the Church, and paſſive in reſpect of the ſins of the Church. Jacob (ſaith Auſtine of Labans Oath) non peccato illius, ſed pacto bono utitur in bonum. Ceremonial pollution is abrogated, Phyſical pollution is only in natural things: Moral pollution is contracted by being active, not by being paſſive, by obeying ſin, not by ſuffering ſin, when there is no remedy in our power. I count a ſtinted Lyturgy more ſutable to fill the hands of Jeroboams Prieſts, then for Miniſters of Chriſt, who ſhould not need ſuch crutches; and I count it a ſin in the Miniſters of the Goſpel to be active in reading thereof, but no ſin to be but preſent, and ſo paſſive only. David, Jonathan and Saul, do notably reſemble the Lord Chriſt, the Church and Antichriſt. Jonathan and David are wonderfully united by Love, Brotherhood and Covenant. Saul (though a father) perſecuteth both; but David ſitteth at Sauls Table, till Saul, till Antichriſt, a father in the Church caſteth his ſpear (his fulmen of Excommunication and perſecution) at him. Jonathan is ſubject after this perſecution, till his ſpear or fulmen of cenſures be caſt at himſelf; then he withdraweth himſelf from the Table, and breaketh off communion, not without compulſion. If theſe actions of Jonathan and David were typical and imitable, if the examples of of Chriſt and the Apoſtles (in communicating with the Jewiſh Church) are any thing precedential, then ſurely ſeparation from Proteſtant Churches is diſobedience both to God and the Churches. Si Miniſterium habet verbi & honorat, ſi Sacramentorum adminiſtrationem, Ecclaeſia proculdubio haberi & cenſeri meretur. Thus Calvin Inſtit. l. 4. cap. 1. §. 9, 13.