The Government of the Churches of Christ, Book 1 · Chapter 6
CHAP. VI.
That by Excommunication more is meant than bare casting out of the Church. That it is an Ordinance of Christ, to deliver the Excommunicate Person to Satan in his Name and Power. The Rules which Christ hath given for Church Admonitions and Censures.
THO' this Ordinance of Excommunication be described many ways, As 1. Let him be to the as an Heathen and a Publican, Mat. 18. 17. And 2. With such an one no not to eat, 1 Cor. 5. 11. And 3. It is expressed as a Casting out of the Church, John Epist. 3. ver. 10. yet over and above all this, it is called a delivering unto Satan, 1 Cor. 5. 5. And now that by this phrase more is intended than simply an ejection out of the Church, these following Arguments evince.
1. That word of delivering to Satan, imports something positive, distinct from, and including more in it than Ejection out of the Church. It imports a giving up a Person to receive a positive punishment from Satan; therefore is more than a casting out of the Church. This is apparent, for as the Sentence of a Judge (tho' it doth not pitch upon the consequent of the punishment of Death, viz. the sending a Man to Hell, nor doth he express the Sentence he judgeth him to by that) imports more than a mere casting the condemned Man out of the World, for the Sentence directly expresseth that punishment which the Judge hath power to inflict, viz. The carrying of the Man back to the Gaol from whence he came, and from thence to the place of Execution, and that there he should be hang'd (tho' he doth not put it into the Sentence, in the Name of the King to deliver this Man to the Devil to be Damn'd) so in the Sentence of Excommunication, there is more implied than a casting of the Person out of the Society of Christians; for the Judgment, the Sentence, and that in the Name and Power of Christ is to deliver unto Satan. It is not to leave the Man unto Satan only, but it is to deliver unto Satan, which is an Act of Authority, to give him up unto him, as to give a Man up to the Jaylor or to the Tormentor. Thus when God speaks to Satan of Job, he is in thine hand (saith he) I have given him up unto thee, Job 1. 12. and ch. 2. 6.
But you will say, the bare casting of a Person out of the Church still imports but the consequent of it, viz. A delivering him up to Satan, as to deprive of Light is to give up to Darkness. But unto that it's answered, that what the formal Sentence of Excommunication pitches upon, is more than a mere consequent of the Person's being cast out, or is more than accidental: For what the very formal Sentence of Excommunication pitches upon, and which is in the power of Christ, is not barely leaving the Man unto Satan, but a delivering of him unto Satan. Yea this is in the very definition of Excommunication, and therefore is not to be omitted. For that which is the positive form of the Sentence, and by which Excommunication is expressed, containeth the essential terminative object or matter of it; that a Man is so delivered up to the Devil, as in the Name, so in the Power of the Lord Jesus; now this, viz. The delivering of a Person to Satan in the Name of Christ, is a distinct character of Excommunication, as that is of Baptism, I Baptize thee in the Name of the Father, of the Son, and of the Holy Ghost. As in the act of Ordination, when you say, I Ordain thee a Minister or a Pastor, it imports truly what is said, and not only in a Metaphor, but a reality; so in this Act of Excommunication, it is with the Power of the Lord Jesus to deliver such an one unto Satan, therefore when Christ doth give Commission to the Church to do it, in his Name and Power, this being the formal Sentence, his Power concurreth to it. Now this is more than to throw out of the Church, for if there was only a Power to throw the Man out of the Church in the Name of Christ, without a Power to deliver unto Satan, the Church would have no more Prerogative than what is a common thing to all Societies. But now when the Church can give Satan Power over a Man, this is an act of the Power of Jesus Christ indeed, peculiar to a Church of his.
2. Again, If Excommunication puts a Man into a different state than merely that of being again thrown into the World under Satan, as the World is, that never profest Christ, then it imports some distinct thing from casting out of the Church. But a Person's being Excommunicated, is a differing thing from being in the World or under Satan, as the World is: And it is so not only in this respect, that they that are in the World, and never were of any Church, are so in the World as withal they never were of any Church, as this Man hath been, but it is also different in respect of some special Power that Satan should have over this Excommunicated Person. Which is evident by this, because that Power which Satan hath over a Man Unregenerate in the World, is to carry him on to Sin, to work effectually in the Children of Disobedience, Eph. 2. 2. therefore we are said, Col. 1. 13. to be Translated out of the Kingdom of Darkness, that is, of Satan, who, as the Strong Man, keepeth all in Peace. But so to be delivered to Satan cannot be the meaning of Excommunicating a Man, for the intent of this is to destroy the flesh, and to save his Spirit, therefore it is not to deliver a Man unto Satan, so as to be a Man of the World out of the Church. Again the difference is evident by this, that this Man's punishment is in other respects, greater than that of a Man Unregenerate in the World, for as the Apostle saith, the Saints may eat with them of the World, but with such a one as is Excommunicate, are not to eat, 1 Cor. 5. 11.
3. Excommunication imports a positive punishment, for it is a spiritual Revenge. The Negative throwing out of the Church is but that which is common to all Societies; But the Weapons of our Warfare (says the Apostle) are mighty through God, having in a readiness to revenge all Disobedience, 2 Cor. 10. 4, 3, 6. As will be evident, if we do but lay all these following things together. 1. That Satan is ready to punish the Man in his Spirit by Terrors,, and to fet on his sins with horrors, if he have leave from Christ. 2. This Man is by the Power of Christ given up and not left only to him. 3. He is given up to Satan to punish and correct him, 1 Tim. 1. 20. Whom I have delivered to Satan that they may learn not to blaspheme, that is, that they may learn how horrid a sin it is to blaspheme, by what Satan inflicts, the word translated to Learn is in the Greek foreign which is, to be disciplined as a Child is, to learn by Rods, so that being delivered unto Satan to learn how dreadful it is to blaspheme, implies that Satan is to whip them, that they may learn by a suitable punishment what it is to blaspheme, by Satan's casting Hellish Terrors into their Mind.
4. And the Analogy of a Man's sin when he deserveth Excommunication, and the punishment it self seem to be suitable, and that the sin deserves it in a way of proportion. For when a man is obstinate, the frame of his Spirit is such, that he doth not regard the Ordinances, therefore to be cast out of the Communion of Saints would not be a sore punishment to him, neither would that be enough to bring him in, and therefore the only way to bring this man in is, to have Satan set on his back with terrors, as in the work of humiliation at first.
5. Then again, such a man hath grieved the Holy Ghost the Comforter, and therefore he is suitably given up unto Satan as an Accuser and Tormentor: And so the phrase of delivering unto Satan seems to mean a Spiritual punishment opposite unto joy in the Holy Ghost, which is the fruit of obedience; that as the Kingdom of God is Joy and Righteousness, and Peace, Rom. 14. 17. The Peace of God shall guard your hearts through the working of the Holy Ghost, Phil. 4. 7. So that estate this Man is given up to, is an estate of terror and darkness; it is not to be an Unregenerate Man; but it is to be under the bondage of Satan.
6. And then again, Excommunication is called the retaining of Sin, and binding of Sin, a binding of Sin upon the Conscience: Now the question is, Quo efficiente, by whom this should be done? This sentence of delivering him unto Satan, implies, that Satan hath power given him to set his Sin on upon his Conscience, and that he is able to set Sin on upon the Conscience is evident from other Scriptures.
7. Again we do find by experience, that where Excommunication is not Administred rightly, there the Saints oftentimes are given up to very great terrors of Conscience, and that from Satan, and left to great Temptations; the Lord sometime working without the Ordinance, that which he doth work by the Ordinance of Excommunication, when it is rightly administred.
8. This fruit doth seem to have been in that Corinthian, 2 Cor. 2. for the Apostle desires them to forgive him, lest he should be swallowed up with over much sorrow, ver. 7. It seems to be more than an humane sorrow, or more than a sorrow which would have been from the Holy Ghost's working, for that would not have swallowed a Man up, It implies therefore that he was in Satan's Power, We art not ignorant (saith he) of his devices, ver. 11. and that his devices were to keep this poor man in his clutches. And the phrase there, swallowed up, answereth to what is said of Satan in other cases, He goeth up and down seeking whom he may devour, 1 Pet. 5. 8. Whom he may drink up, so the word signifieth, foreign.
9. And again, Excommunication may seem to be more than meerly a throwing out of the Church, by that parallel of a greater Excommunication than what is ordinary, that Anathema Maranatha, 1 Cor. 16. 22. Which was not only to give a Man up to Satan for a time, but to give him up into an eternal curse, when they saw that a Man which had been a Professor, loved not the Lord Jesus Christ, that is, hated him, as sinning against the Holy Ghost. Now if the Church in that case hath power more than to eject, viz. To eject with an eternal curse, never to receive a Man more, which God ratifieth in Heaven, then in the ordinary casting a Man out of the Church, tho' there be hope that he may be recalled again, the way of doing it, is not merely a private punishment, or a throwing him out of the Church, which should work upon him, in a moral way of a sorrowful thought, and sense, that he is cast out from among the People of God, but it is a giving him up to Satan to terrifie him, God sanctifying that, as he doth other Afflictions to bring him in.
10. If Excommunication were nothing else, but a seclusion from the Church, then for the substance of the Act it would be no more than a continued suspension; for if the substance of the act be the same, they do not differ, tho' the one be done out of an Act of Authority, the other not. They will admit him again upon Repentance, if he be Excommunicated, as well as when Suspended, and if he do not Repent, they will not admit him, no more than when he is Excommunicated. And when he is Excommunicated he needs not a new admission, as when he is Suspended and Repents he doth not. So that for the extrinsecal act, they are all one. But Excommunication hath a Spiritual punishment attending it; and therefore answerably when that Corinthian was to be received again, 2 Cor. 2. They are not simply to pass an Act of Forgiveness, and to Receive him again, but to comfort him also.
If it be Objected, that we do not always see this effect, of a Spiritual punishment following Excommunication.
1. We Reply First; That there have been very few Excommunications in the World, that have been from those that have had the right power of doing of it, And those Excommunications which have been Administred by the Rightful Persons, yet have not been due, because proceeding on too flight Occasions, and such as have not deserved Excommunication.
2. They have, in their Excommunication, trusted more to the power of the Magistrate, when it should have come to a Writ, de Excommunicato capiendo, or to horning of a Man as in Scotland, Banishing him, or depriving him of his Estate, &c. they have confided, I say, in the Magistrate's power, and in his punishment, more than in Excommunication, or else why have they Recourse to it, to make a Man Repent? Whereas if they would wholy leave it unto God, to inflict that which he hath ordained to be the punishment, and that sufficient too, (for all his means are sufficient, as the Apostle say's, the Weapons of our Warfare, are mighty through God to Revenge all Disobedience,) 2 Cor. 10. 4. It would prove Efficacious enough to all ends and purposes, and sufficient, for such a Man, would that punishment be. But because they put confidence in an Arm of Flesh to bring him in, as if that were more an effectual means, than the power of God; therefore God makes his Ordinance to be but as an Arm of Flesh, and to have no other effect or fruit, than what the Magistrates punishment hath.
3. It is with this, as with all other Ordinances, which do not alway's attain their end, which they are principally ordained for, because that God works freely by them. Preaching is ordained to Convert, yet there are Millions of Men, to whom the word is preached, upon whom it hath not this effect; for although they have all heard, yet they have not all believed, Rom. 10. 18. It is enough, that God hath ordained it to such an end, and it takes place in some, as the Apostle speaks; and so also hath this very Ordinance wrought in that very way, as divers Instances might be shewn.
4. Jesus Christ always fulfils what he hath promised, Mat. 18. 20. I will be with you, and in the midst of you, either to bless this my Ordinance, by giving Repentance, or giving up to a Reprobate Sense. So as Excommunication hath usually its Parkerus De polit. Eccles. lib. cap. 5.effect one way or other, the Man is given up unto Satan, and if it have not that direct effect of Terrifying of him, so as to bring him to Repentance, he is given up to a Reprobate Sense, Satan entring into him, as into Judas, so that he turneth a Persecutor, as was frequent in the primitive times, that Men once Excommunicated turned Persecutors. They forsook the Assemblies of the Saints, which was a step to the sin against the Holy Ghost, Heb. 10. 25, 26, 27. When they were thrown out, they could come at them no more, and so were given up unto Satan for ever.
Object. In Matth. 18. 17. all that is said is only, let him be to thee, as an Heatben and a Publican.
Answ. 1. There he speaks in the Language of the Jews, and so expresseth Excommunication only, by what casting out of the Synagogues was amongst them as elsewhere, Christ expresseth the Ordinances of the Gospel, under the Jewish Phrase, leave thy Gift at the Altar, Matt. 5. 24. Now the Jews did not know what it was to be delivered unto Satan, and therefore no wonder if Christ did not expresly speak of it in that place of Matth. 18. 17.
But 2. One place expounds another, and that which he calleth there, Matth. 18. 17. Let him be to thee an Heathen and a Publican, is in 1 Cor. 5. called a delivering unto Satan.
Then 3. This delivering unto Satan, was exemplified in the punishment of Judas, for after he was gone out, (as it is judged by Piscator and others, he did not receive the Lords Supper, but was sent out) presently the Devil entred into him; he was a Branch cast out, John 15. 6.
4. Though our Saviour Christ expresseth it to them in the Jewish Language, in Mat. 18. 17. Yet to the same Apostles, when this Ordinance of Excommunication came to be exercised in a Church, his Spirit expresseth more fully what was the intent of that Ordinance, not simply to throw a Man out, to avoid outward couverse with him, and in that Sense to be as an Heathen and a Publican, but to be a delivering unto Satan. So that as the Church of the Gospel in the priviledges of it, exceedeth that of the Law, and that priviledge they had in the Synagogues, so the dispriviledging of a Man from the Communion of the Saints under the Gospel, hath an higher punishment, than the Synagogues knew.
5. When Christ said, let him be to thee as an Heathen and a Publican, he expresseth there not so much what the Churche's Censure pitcheth upon, but what the consequent is, viz. the manner of their converse afterwards towards, him, therefore he saith, Let him be to thee, he saith, not only let him be to the Church, but to thee. He expresseth it by what is the consequent, but in 1 Cor. 5. 5. He expresseth the formal Sentence, when the Apostle saith, no not with such an one to eat, he expresseth there indeed the consequent of the Sentence, but delivering unto Satan, is put into the Sentence it self.
I shall urge one Argument more, to prove that Excommunication is not meerly an Humane Ejection out of a Society, but an Ordinance in the Church Established by Christ's Institution, because Christ hath given us express Rules by Church Admonitions, and censures; we find as direct Rules chalked out, for the Series and Order of proceedings therein, as any State can take for ordering proceedings in Civil Causes.
1. For the matter of Christ's Censures, what we are to convert in Men, and how we must apply those Censures, we have our Limits and Rules in the word, so as we need no Orders or Canons to be made to make new matter, or the chief matter of Church Censures. For plainly it is told us, that Sin only is the Subject of Church-Cognisance, that it is a Transgression of some Law of God, Them that sin, (say's Paul to Timothy, 1 Tim. 5. 20.) Rebuke; Now what is sin, and not sin, the word is the sole Judge of, and a perfect Rule of.
And 2. It is Scandalous sin that is the matter of Censure, sin judged so by common light, and received Principles; sin that goes afore to Judgment, that you may read afar off, 1 Tim. 24. Doubtless Dispensations and sins controverted, are not to be made the Subject of Church Censures; for if the weak are not to be received to such, then neither are they to be cast out for such. Instruction may be used to consciences ignorant, as the phrase is, 1 Tim. 25. but Admonition only for sins taken for granted, and professed to be sins by the light of Nature, and the common light of Saints, 1 Cor. 5. 1, 8, 3. For how also shall all fear? 1 Tim. 5. 20.
2. For the ways of dealing with such sinners, we have Admonition, Excommunication, and Rejection prescribed.
1. Admonition, Them that sin Rebuke, 1 Tim. 5. 20. and that not privately, (if the sin be open) but publickly afar off; to the end others may fear.
2. For Excommunication, we have Warrant after Admonition, Tit. 3. 10. After the first and second Admonition Reject, which in 1 Cor. 5. 5. called delivering unto Satan, &c.
3. We have Order given, for the Degrees of proceedings in these, as orderly as any Law can make provision for the Indemnity of Men Innocent and Just, proceeding in any Civil Court in order to amend Men.
1. If the sin be private, so as thou alone knowest it, that thy Brother sin against thee, Mat. 11. 15. Go and tell him his fault, between him and thee alone, if he hear and Repent, (as 'tis, Luke 17. 3.) thou shalt forgive him, and it shall go no further. This provision hath Christ took, to prevent the Reputation of Persons, so to mend them, as not to blaze their faults; and this not for one so sining, but if seven times, that is, never so oft, Luke 17. 4.
If 2. He neglect to hear thee, that is, Repents not, then take two or three and tell him of it afore them, and if he denies not the Fact, and yet Repents not, then thou hast two or three Witnesses of his not denying the Fact, and yet of his Obstinacy and Hardness in not Relenting, and of his Impenitency so it follows; That in the Mouth of two or three Witnesses, every word may be established, that is brought into publick.
Therefore 3. Now the matter though but private at first, is ripened for Church-cognisance, If he neglect to hear them, tell it to the Church. But if it were a sin that is publick, that it is though, privately committed, yet made known, commonly Reproved, and so commonly known, as it is, 1 Cor. 5. 1. Then the Church is to take immediate notice of it publickly, without telling it in private; and those that can accuse, should impeach, as 1 Cor. 5. he shews, and also 1 Tim. 5. 20.
But 4. If it be a sin that is suspected, and cannot be proved, (whether commonly reported or private) and that by two or three Witnesses, the Officers are to cast it out of the Church proceeding, and not to receive it, Receive not an Accusation, so as to proceed in it, unless it appears evident by two or three Witnesses, This Rule is given about Admonishing Officers, 2 Tim. 5. 19: But it regards also every Man else, Matth. 18. 16. Then, when any sin is thus made of publick Cognisance, 1. They are to Admonish. 2. To Excommunicate in case of Obstinacy and Impenitence.
To conclude all in a word, if Christ had not setled by his Institution the Order, Discipline and Government of his Churches, if he had not given Established Rules for Church Censures, Admonitions and Excommunication: If a certain Platform of Church-Government, had not been fixed by him, we should have no Warrant to endeavour a Reformation, when the Order and Discipline of the Churches of Christ is impaired, and almost lost. For there would be no Rule to go by in, such a Reformation. And without a Rule of Divine Institution, there could be no setting things right, when amiss, no foreign, as the Apostle calls it, Heb. 9. 10. Nor could we produce any Warrant to Advance the Spiritual Scepter and Kingdom of our Lord Christ, if we did not know, by the Rules and Laws of his own Institution, what it is.
The Government OF THE Churches of Christ.
BOOK. II.
Of the Divine Institution of a Congregational Church. That it is not Secondary, or Consequent upon a Charter given to the Church Universal, as virtually included therein, but is immediate and proper to it. That Christ Instituted such a Church, in Mat. 18. and gave the Power of the Key's to it. That such Congregational Churches were Primitive and Apostolical, proved from the Instances of Churches planted by the Apostles. That the Constitution and Order of such Churches, is most fitly suited to the Edification of the Saints, and most exactly accommodated to their various Conditions. That Christ hath not only Instituted a Congregational Church, but hath appointed what the Extent and Limits of it should be.