The Government of the Churches of Christ, Book 5 · Chapter 12
CHAP. XII.
That though no Church or Churches have the power to Excommunicate any other Churches, yet they have Authority of declaring Non-communion with them, upon occasion of just offence given.
THE upshot of the difference, between us and our Brethren, lies in this Principle; that all Church-Government, consisting in a Spiritual Instituted Punishment, or being in order to it, which is properly called a censure and an foreign, a punishment by the Apostle, 2 Cor. 2. 6. (for that is properly Government, which hath a power inflicting of punishment as such) now Excommunication being properly a Spiritual punishment, in a strict Sense so taken; hence therefore, where that only is placed, there is the Government placed, in a strict Sense. And that which makes Excommunication, as it differs from Non-communion, to be a punishment, lies in this.
1. That it is a delivering up to Satan, which because it Superaddeth to the severing of a Person or Persons from external communion, which is common to it, with that which we call Non-communion; therefore it must be a special Institution, and cannot be founded upon a natural ground, for who hath power to give up a Person to Satan, when any Church hath thrown him out, but only Christ? And hence other Churches, after a particular Church hath Excommunicated a Man, cannot Excommunicate him further, they cannot give him up to Satan again; for that Act is already done, if he be rightly Excommunicated, and all their Act can be but a pronouncing Non-communion.
2. Excommunication and Non-communion differ thus, that in Excommunication, the Person is to look upon himself, as cast out of communion with Christ, and he hath his sins Judicially bound upon his conscience, not only in a Doctrinal way (for so his sins are bound, when a Brother reproveth him) but as by such an Ordinance, wherein Jesus Christ doth, as as a Judge from Heaven, bind his sin upon his conscience, having promised to do so, upon the Churches binding sin upon him; but declaring Non-communion, they do not a-new Judicially bind his sin.
3. In Non-communion, there is not so much an Authoritative Act over others, as an endeavour to keep themselves pure. It is indeed an Authoritative Act over others in this Sense, or the Church that doth keep another Church, or the Persons of another Church from communion with them exercise Authority in this Sense, that they having Authority from Christ positively, to partake in such and such Ordinances, and to receive Men thereunto, they receive only such and such Members (although of other Churches) and refuse others. Both these Acts are comparatively (take both positive and negative together) Acts of Authority; for they proceed by way of consequence, from the Authority they have to Administer ordinances amongst themselves: Yet the keeping out of that Person is not an Act of Jurisdiction over that Person, as the keeping out of an Heathen is not an Act of Jurisdiction over him.
4. Look what difference is between Suspension from the Sacrament and Excommunication within a particular Church; the same may serve to express the difference of Excommunication and Non-communion by other Churches. The Act of Suspension from the Sacrament is but by vertue of the Mystical communion that is between all Saints; but Excommunication is by vertue of the communion, which the Members of a particular Church, have one with another.
If it be said that they differ thus, that Suspension is but for a time; but Excommunication is a Final Sentence: The Answer is, that even Suspension is for ever, unless the Man Repents, as well as Excommunication; but they differ only in this, that the one is a withdrawing from a Brother to keep themselves, and the Ordinances pure; but the other is an Authoritative giving him up to Satan, in the Name of the Lord Jesus. Suspension therefore is after the Sin, till they try whether he will Repent or no; but Excommunication is when they have tryed, and they see he doth not Repent.
Of Non communion, there may be two grounds.
1. The one is when a Church urgeth, suppose in some one Ordinance (as kneeling at the Lord's Supper) that practice upon a Person which to him is Sin, although in all other Respects, that Church to him, is as pure a Church as any is in the World. In this case he is forced to a Non-communion, that is, to a forbearing communion with them in that practice, and in that Ordinance, wherein especially publick communion with the Saints lies: And this is done without any censuring of that Church; but only professing his not being able to see that light and ground, upon which he should have communion with them in it. Therefore those that leave other Churches upon such grounds, do not pronounce a Sentence of Non-communion with those Churches; but do it meerly and only to keep themselves pure and undefiled.
2. Another ground, or perhaps a Second kind of Non-communion is this, whereas a Church or Churches do judge another Church or Churches to be corrupt in their Doctrine, or in their countenancing such gross Sins, for which Men should be Excommunicated, and so are offended at those Churches; which being Admonished, do not Repent, but continue obstinate. Now such a kind of Non-communion in these cases, is materially for such kind of Sins, and ought not to be for such, as for which in a particular Church, Excommunication is to be Denounced against a Member or Members: And so both the one and the other do agree.
1. In the object matter of offence, for which, Men proceed to the one or the other.
2. They may agree in this, that for the external Act they are the same, and for the consequences of it too, so far as lies in their practice one toward another externally. For the outward substance of the Act, they are both a denying outward communion in Ordinances; and also for the consequent Act, they are both of them a denying communion in ordinary converse.
Then 3. They agree in the Analogy of their proceedings, that as in a particular Church, in Admonitions tending to Excommunication upon Impenitency (upon which Excommunication follows) there are these degrees of proceedings; first to take two or three privately, then to give two or three Admonitions in a publick way, e're they proceed to Excommunication: So should other Churches deal with a Sister-Church offending, e're they proceed to Non-communion.
If the question be askt, what Institution there is for Non-communion: We answer,
1. There needs no Institution for it, since it ariseth from all the former Principles, and is not an Act of censure by way of Institution; but according to the Law of Nature; And as the Saints are taught of God to love one another, so they are taught of God to withdraw, and also any Church to withdraw from those that live inordinately. As the Mystical communion runs in a natural way, by Reason of the Law of Love that is in the Hearts of all the Saints, so doth the Law of Non-communion.
2. It cannot be said that there is no Warrant: For 1. The same Precept that Warrants Suspension, Warrants this; Namely, the withdrawing from a Brother that walks inordinately, as to what is in their power to give or refuse him Fellowship in, and it is in the power of one Church, to give or refuse Fellowship to other Churches in their Ordinances. So that it cannot be alledged, that there is not a command for it, but only that there is not an Institution for it; it is a Duty, though not an Act of Authority. 2. That which Warrants any Christian not to bid an Heretick good speed, which yet is not an Act of Jurisdiction, nor to receive them into their Houses, Warrants also this. 3. That which Warranted Timothy, being a Minister to Guide and Direct the Churches, to turn away from those who had only a form of Godliness, denying the power of it (2 Tim. 3. 5.) Warrants also this Non-communion of which we are Discoursing. It was Written to him by way of Prophecy, and so to all Ministers and Churches in the latter Age, when the profession of Christianity should grow as common, and be carryed by the same grounds of common Education and Imperial Laws, as the Pagan Religion before had been. When before (all in a general implicit way, thus professing Christianity, the Churches might be in danger of being defiled, by holding communion indifferently with all, since the case is such, that many should have a Form of Godliness, and deny the power of it, although professing Religion: Therefore (saith the Apostle) from such turn away. 4. What one Apostle did to another in case of offence, the same one Church may do to another, upon the same grounds. One Apostle had not power to Excommunicate another in a way of censure; neither had Paul power to Excommunicate Peter, or Admonish him in an Authoritative way; but to Admonish him by way of that Mystical communion, which all Saints owe one to another, and so was due from one Apostle to another. Paul accordingly did Admonish Peter, and withstand him to his Face. And when in that contention between Paul and Barnabas, Barnabas was in the wrong (for he went upon a carnal ground, because Mark was his Sisters Son, and so therefore he would have him along with him, though formerly he Deserted the Service; for which Paul would not take him into Fellowship with them) they, upon this occasion, part Fellowship one from another, and Paul did justly do it from Barnabas, though he could not Excommunicate him.
If the question be, why Jesus Christ should put this Ordinance of Excommunion, and delivering up to Satan, in a particular Church, rather than in a Multitude of other Churches: I answer, although the Reason of Institutions is only the Will of Christ; yet all his constitutions are consonant to Spiritual Reasons, and the consonancy of this particular instance to Spiritual Reasons may appear in this.
1. Because in the proceeding of other Churches with another Church offending, they can have but half that power as present to concur in it, which the Ordinance of Christ hath setled Excommunication upon. For there cannot both Elders and People meet in Synods ordinarily; and yet in a Congregation, both Elders and People must concur to Excommunication, as a Judge and a Jury use to do. Now to suppose that the power of this Ordinance should be Transferred to those that have but half the interest, to a company of Elders only, where the concurrence of the People as present is wanting: To suppose that in a Congregation both these should concur, and that in a Synod which hath the greater power but one of these should concur, would not be uniform to this Ordinance. Dealings with other Churches, must be Transacted by Commissions, and by way of Representation; and the power of Excommunication is not given to a Representative company. And for these to have power to take upon them to Excommunicate not only Persons, but Churches, when yet to Excommunicate Persons in a Church, both People and Elders concur, is yet less imaginable.
2. Again this Honour God hath given to his Church of Saints, that if the Formal Authority of Jesus Christ be not placed in them; yet virtually it should be exercised as amongst them, so as the unanimous concurrence of their Spirits, as well as of the Ministers, should have an influence unto this Ordinance, or should be concomitant to this Ordinance; and that therefore the power of Jesus Christ should be put forth, 1 Cor. 5. 4. When you are gathered together, both Elders and People. As the vertue of the Load-stone is then put forth, when it is set in Steel, and as the Authoritative power of an Act of the King and State is exerted, when both Houses of Parliament are met, and in their Presence; without which it would not be an Act of Authority, to Ratifie and Establish Laws; so is here: The power of the Lord Jesus Christ, to deliver a Man up to Satan, must be in the presence of the People: And as tho' the Eye alone sees, yet, as Seated in such a Body; so suppose all the power should be in the Elders, by which a Man is delivered up to Satan, yet, in the Elders, as Seated in this Church. And therefore to take a company of Elders abstracted from their People, Jesus Christ hath not given this power unto them, as the Laws of this Kingdom hath not thought fit to give the power of condemning any Man to the Judges alone, but as concurring with the Jury.
3. The enjoyment of a constant communion, as in a Congregation formed up into a fixed Body for Worship, is only proper to a particular Congregation, and the Members thereof; therefore the throwing out of such an enjoyment, out of such a Body (having this punishment annexed to it, to be given up to Satan when he is thrown out) is most proper to it, rather than to any other Body, where a Man comes but to meet occasionally: And as it only is the Seat of fixed Worship, so it only is the Seat of throwing one out of the Seat of Worshippers, and of delivering him up to Satan. And the nature of the Ordinance is such as that it could be placed but in one Seat; and therefore that Seat which hath it first should only have it; or a Man can be delivered to Satan but once.
Now the next question will be, how far this Law of communion of Churches will draw on a Subjection of one Church to another, and will tend to order Churches? And what proceeding by vertue hereof, one Church may have toward another, and what one Church, or many Churches, is to give to any Church?
We lay this for a general ground, that as there are particular Duties, and in a manner for the external part all the same kind of Duties, which are to pass between a particular Church, and the Members thereof; therefore by Analogy, there may be the same proceedings used, and courses taken for the discharge of these Duties between Church and Church occasionally, as is amongst the others. As,
1. There is an obligation of one Church over another, by vertue of this communion; to enquire in case of Jealousie, or common Fame and Report, how it fares with them? And therefore there may be an Association of Churches, whereby (in the meetings of their Elders or others Deputed) there may be enquiries of Miscarriages, which may be equivalent to those of Annual Visitations, which have been amongst us.
2. If that Persons wronged do complain, and their complaints do arise to that Height and Appearance of Injustice, as that there is a just offence occasioned: In such cases, or in what ever other cases of Miscarriages, one Church or many Churches are bound to give an account; and in cases doubtful, to give Oaths to clear things; and to Swear Witnesses to help to find out the Truth.
3. For the Judging part, they may declare against Churches, by way of Declaration Doctrinally, that they have thus and thus Transgressed the Rule. They may condemn them as having Sinned against light, as perverters of the Faith; they may Admonish them and Threaten them in the Name of Christ; that is, for his Name (his Name is put for his Honour) and so for his Honour's sake, that is called upon them; his Name is put also for power. They may declare that they are offended as a Church, and that it is a Church Act as from them, and so deal with them, as a Church offended with a Church Delinquent; but still they act not by a power over them given by Institution from Christ: They do not Act from a power of delivering up to Satan; but only with the power of Christ's word, and Threatnings laid a-fore the offending Church.
4. When by way of Sentence, they profess to hold no communion with them; that Sentence yet is not that of Excommunication, for therein tho' they exercise Church-power over their own selves, in Relation to themselves, binding themselves as a Church, not to have communion with them; yet it is not an Act of Authority over them: As a Lord of a Mannor meddles not with anothers Mill, when he interdicts his Tenants to grind there; for it is not an Act of Jurisdiction over the other, but only over his own Tenants.
If the question be, what Fruit and effect there may be from Regulating Churches in this way? We answer,
1. That the Efficacy of all means, lies in the Blessing of Christ. Now there being two ways of Church proceedings, one by way of communion of Churches, and the Law of Nature, the other by Institution: there is to either, in their kind, a promise of Christ. The Admonition of one Saint to another, though not in Church-fellowship, as it proceedeth by vertue of the communion that is among Saints, and as a Duty of one Saint to another; so it hath a promise of Blessing answerable. The Exhortation of one Saint to another, hath a Blessing often to convert, though Preaching by Officers be the only instituted means; and so is it here. Therefore such proceedings, by way of Admonition and by way of Noncommunion, have the promise of the Blessing of Christ as well as that of Excommunication in a particular Church.
2. In a Moral way there is a great deal of Efficacy in these means, to work upon Men. 1. A convincing of a Church offending of their Sin, and of the Error of their way. 2. There is a Testimony given against them. 3. There is a shaming of them, for the design of such withdrawing is (as the Apostle saith, 2 Thes. 3. 14.) that they may be ashamed: There is 4. A Depriving them of the Priviledges of communion with all other Churches.
3. In an External way, this is like to work as much as Excommunication it self, especially, being back'd by the civil Magistrate, as Excommunication useth to be.
4. It is more suitable for Churches to deal with another Church, or with Multitudes, with Provinces, with Churches in this way, than to assume a power of delivering them up to Satan.
If it be said that Excommunication being the Highest Supream Means, if this means should not be used, there is the most Efficacious means wanting: I answer, that God doth not always Establish that means that is most Efficacious for one sort or kind of Persons, or in all cases that he doth in some, and unto some. Neither is it necessary therefore, that what is in it self to be supposed the most Efficacious means should be applied to Churches, from a greater number of Churches, as the Argument would hold forth. For according to this Reason, God should have appointed Apostles always infallibly to have Governed Churches; because that was the most Efficacious means, and was once extant in the World. And it may as well be said and objected, as it is by the Papists, that unless there be an Apostolical Seat assisted with Infallibility, there is not an Efficacious Remedy for all controversies; and that God hath not provided for his Church, in our Age, as he did for his Church in the first Age. But it suited his Wisdom to leave the Churches in after Ages to have Recourse, in respect of Government, to a means less Efficacious. The like he did with the Church of the Jews, to whom he stirred up Prophets in all Ages, till after the Captivity, but then left them to the ordinary guidance.
The Government OF THE Churches of Christ.
BOOK VI.
Of the constitution of a particular Congregational Church. The Rise, Institution, and Definition of it. A Comparison between it and the Church Universal. That Christ hath given to his Saints, a Right and Liberty of Gathering into such Holy Societies. That, in doing so, they are not Guilty of Sinful Separation or Schism. Of the Diverse kind of Officers in a Church. That there is an Institution for each sort. That the Pastor and Teacher are equal in Authority and Power. Of the Exercise of the Communion of Saints, which the Members of a Church ought to have, one with another.