profession of the gospel; and for preventing of the wrath of God, that may justly fall upon the church, if they should suffer his covenant and the seals thereof to be profaned by notorious and obstinate offenders.
2. If an offence be private, (Mat. v. 23, 24,) (one brother offending another) the offender is to go and acknowledge his repentance for it unto his offended brother, who is then to forgive him; but if the offender neglect or refuse to do it, the brother offended is to go, and convince and admonish him of it, between themselves privately: if therefore the offender be brought to repent of his offence, the admonisher has won his brother: but if the offender hear not his brother, the brother of the offended is to take with him one or two more, (verse 16,) that in the mouth of two or three witnesses every word may be established, (whether the word of admonition, if the offender receive it; or the word of complaint, if he refuse it,) for if he refuse it, (verse 17,) the offended brother is by the mouth of the elders to tell the church, and if he hear the church, and declare the same by penitent confession, he is recovered and gained: And if the church discern him to be willing to hear, yet not fully convinced of his offence, as in case of heresie, they are to dispence to him a publick admonition; which, declaring the offender to lye under the publick offence of the church, doth thereby withhold or suspend him from the holy fellowship of the Lord’s Supper, till his offence be removed by penitent confession. If he still continue obstinate, they are to cast him out by excommunication.
3. But if the offence be more publick at first, and of a more hainous and criminal nature, (1 Cor. v. 4. 8, 11,) to wit, such as are condemned by the light of nature; then the church, without such gradual proceeding, is to cast out the offender from their holy communion, for the further mortifying of his sin, and the healing of his soul in the day of the Lord Jesus.
4. In dealing with an offender, great care is to be taken that we be neither over-strict or rigorous, nor too indulgent or remiss: our proceeding herein ought to be with a spirit of meekness, considering ourselves, lest we also be tempted, (Gal. vi. 1,) and that the best of us have need of much forgiveness from the Lord. (Math. xviii. 34, 35.) Yet the winning and healing of the offender’s soul being the end of these endeavours, (Ezek. xiii. 10,) we must not daub with untempered mortar, nor heal the wounds of our brethren slightly. On some, have compassion; others, save with fear.
5. While the offender remains excommunicate, (Mat. xviii. 17,) the church is to refrain from all member-like communion with him in spiritual things, (1 Cor. v. 11,) and also from all familiar communion with him in civil things, (2 Thes. iii. 6. 14,) farther than the necessity of natural or domestical or civil relations do require; and are therefore to forbear to eat and drink with him, that he may be ashamed.
6. Excommunication being a spiritual punishment, it doth not prejudice the excommunicate in, or deprive him of his civil rights, and therefore toucheth not princes or magistrates in respect of their civil dignity or authority; (1 Cor. xiv. 24, 25,) and the excommunicate being but as a publican and a heathen, (2 Thes. iii. 14,) heathens being lawfully permitted to hear the word in church-assemblies, we acknowledge therefore the like liberty of hearing the word may be permitted to persons excommunicate that is permitted unto heathen. And because we are not without hope of his recovery, we are not to account him as an enemy, but to admonish him as a brother.
7. If the Lord sanctifie the censure to the offender, so as by the grace of Christ, he doth testifie his repentance with humble confession of his sin, and judging of himself, giving glory unto God, (2 Cor. ii. 7, 8,) the church is then to forgive him, and to comfort him, and to restore him to the wonted brotherly communion, which formerly he enjoyed with ’em.
8. The suffering of prophane or scandalous livers to continue in fellowship, and partake in the sacraments, (Rev. ii. 14, 15. 20,) is doubtless a great sin in those that have power in their hands to redress it, and do it not: Nevertheless, in so much as Christ, and his apostles in their times, and the prophets and other godly men in theirs, (Mat. xxiii. 3; Acts iii. 1,) did lawfully partake of the Lord’s commanded ordinances in the Jewish church, and neither taught nor practised separation from the same, though unworthy ones were permitted therein: and inasmuch as the faithful in the church of Corinth, wherein were many unworthy persons and practises, (1 Cor. vi. and xv. 12,) are never commanded to absent themselves from the sacraments, because of the same; therefore the godly, in like cases, are not to separate.
9. As separation from such a church wherein profane and scandalous persons are tolerated, is not presently necessary; so for the members thereof, otherwise unworthy, hereupon to abstain from communicating with such a church in the participation of the sacraments, is unlawful. (2 Chr. xxx. 18; Gen. xviii. 25.) For as it were unreasonable for an innocent person to be punished for the faults of others, wherein he hath no hand, and whereunto he gave no consent; so is it more unreasonable that a godly man should neglect duty, and punish himself, in not coming for his portion in the blessing of the seals, as he ought, because others are suffered to come that ought not; especially considering that himself doth neither consent to their sin, nor to their approaching to the ordinance in their sin, nor to the neglect of others, who should put them away, and do not, but, on the contrary, doth heartily mourn for these things, (Ezek. ix. 4,) modestly and seasonably stir up others to do their duty. If the church cannot be reformed, they may use their liberty, as is specified, Chap. XIII. Sect. 4. But this all the godly are bound unto, even every one to his endeavour, according to his power and place, that the unworthy may be duly proceeded against by the church, to whom this matter doth pertain.
CHAPTER XV
Of the Communion of Churches One with Another
1. Altho’ churches be distinct, and therefore may not be confounded one with another, and equal, and therefore have not dominion one over another; (Rev. i. 4; Cant. viii. 8; Rom. xvi. 16; 1 Cor. xvi. 19; Acts xv. 23; Rev. ii. 1,) yet all the churches ought to preserve church-communion one with another, because they are all united unto Christ, not only as a mystical, but as a political head: whence is derived a communion suitable thereunto.
2. The communion of churches is exercised several ways. (Cant. viii. 8.) 1, By way of mutual care in taking thought for one another’s welfare. 2, By way of consultation one with another, when we have occasion to require the judgment and counsel of other churches, touching any person or cause, wherewith they may be better acquainted than our selves; (Acts xv. 2,) as the church of Antioch consulted with the Apostles and elders of the church at Jerusalem, about the question of circumcision of the Gentiles, and about the false teachers that broached that doctrine. In which case, when any church wanteth light or peace among themselves, it is a way of communion of the churches, according to the word, to meet together by their elders and other messengers in a synod, (ver. 22, 23,) to consider and argue the point in doubt or difference; and, having found out the way of truth and peace, to commend the same by their letters and messengers to the churches whom the same may concern. But if a church be rent with divisions among themselves, or lye under any open scandal, and yet refuse to consult with other churches for healing or removing of the same, it is matter of just offence, both to the Lord Jesus and to other churches, (Ezek. xxxiv. 4,) as bewraying too much want of mercy and faithfulness, not to seek to bind up the breaches and wounds of the church and brethren; And therefore the state of such a church calleth aloud upon other churches to exercise a fuller act of brotherly communion, to wit, by way of admonition. 3, A way, then, of communion of churches, is by way of admonition; to wit, in case any public offence be found in a church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of. Paul had no authority over Peter, yet when he saw Peter not walking with a right foot, he publickly rebuked him before the church. (Gal. ii. 11 to 14.) Tho’ churches have no more authority one over another, than one apostle had over another, yet, as one apostle might admonish another, so may one church admonish another, and yet without usurpation. (Matth. xviii. 15, 16, 17, by proportion.) In which case, if the church that lieth under offence, do not hearken to the church that doth admonish her, the church is to acquaint other neighbour churches with that offence, which the offending church still lieth under, together with the neglect of their brotherly admonition
