Menno Simons · 64 of 73

EXPLANATION OF THE TRUE APOSTOLIC SEPARATION OR EXCOMMUNICATION. · Part 2

In the second place, it is evident that all those who are envious of us, are assiduously bent upon finding but a mote in us, because they so despitefully hate us for the truth's sake, in order that they may magnify it into a beam and defame us grossly. If we were to acknowledge such open, offensive dis­grace, and receive as brethren such God­forsaken defilers, without evident fruits of sincere repentance, on a mere promise, which is, perhaps, more the result of shame and hypocrisy, than the fear of God, and break with them the peaceable, blessed bread of the Lord's Holy Supper, and thus by actions evince that they are joint mem­bers of our church; then we would, undoubt­edly, expose the fair bride, honored in Christ, to all the ungodly as a disgrace and scoff to all our enemies. May the gracious Lord preserve us from this, that we may never think of it, much less do so. Take notice of this.

In the third place, it is evident, that with these three admonitions concerning such gross, offensive abominations, we would make many great hypocrites; for I hear that there were some within a few years, who carried on their horrible roguery and infamy in secret, till time and circumstances could no longer conceal them; yea, as I have understood, if some of them had not been detected by great wisdom, they would, I fear, have continued in their old course; but as soon as it was disclosed they began to wail and weep. Who could ever be so blind­ed, that when he has disgraced his neigh­bor's wife, daughter or maid, or robbed him of his money, and being seized, spoken to and admonished, that he would not say, I am sorry that I did so. Since then that experience teaches us the longer the more, as heard, therefore it is also proper and consistent with the Scriptures, that we should not foster and countenance such shameless defilers, much less are we to cherish them in their ungodly actions and wicked career with false prophets, but di­rect them where the Holy Spirit through the Scriptures direct and place them, namely outside of the church; so that we do not der­ogate from the Lord's sentence, pronounced in his word, against such people, that the community of grace, the unleavened lump of Christ, the anointed King and Priest of God, may continue to be agreeable and dig­nified; and also, that the transgressors may be brought sincerely to repent before God and the church, and may again present their offering and gift with a clean, pure, new conscience, as the truly sanctified saints of Christ, to the altar of reconciliation in his holy temple. Ah! reflect upon what we teach.

In the fourth place, it is evident that Paul teaches us that we are to shun a heretic, after we have admonished him twice, if he will not amend, Tit. 3:10. Since then, we are not urged by the Holy Spirit to reprove a man more than once or twice, some of whom are outwardly yet quite pious, and perhaps some of them know no better, but suppose they are in the right, why be­loved, are we then to admonish those thrice, who are not ashamed to sin against God's powerful word, but also against the law of nature? Who premeditatedly disgrace their neighbor's wife, daughter or maid? Who frequent riotous taverns and houses of ill fame? Or those who are perfidious in their dealings? In short, all those are sentenced to eternal death, by the Spirit and word of the Lord, if they will not repent as heard.

It would, according to my opinion, be very unbecoming, if we rightly reflect upon it, that we should run after those who are already condemned, to admonish them thrice before separation should take place; and though they regard not the first and second admonition, that we should still hold them as brethren in the church till the third time; and that if they would even then evince that they were sorry, they should remain brethren if not, that it should then be told them before the church, out of the word of God, that they had no more fellowship with Christ but are accursed according to the Scriptures All who are taught of God, I will let judge how such doctrine and conduct could stand the test of the justice and word of the Lord.

In the fifth place, it is evident, so far as I am able to judge, that holy Paul wrote by first epistle to the Corinthians with such a view, as related; for he says, "I have written unto you not to keep company, if any man that is called a brother be a fornicator or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat," 1 Cor. 5:11. He does not even mention one admonition, much less two or three; but he says, "A little leaven leaveneth the whole lump," which is undoubtedly true; for facts have more than satisfactorily proven how often the pious on their account, are considered rather an offensive savor, who should otherwise be a sweet savor, were it not for those shameful members.

In the sixth place, it is evident, that Paul did not only thus teach this doctrine; but also showed it by an open example to the unclean Corinthian who sat with his step­mother in a very unbecoming manner; for without any previous admonition he judged him according to his ungodly works, and excommunicated him, by the word and Spirit of the Lord, from the church, and delivered him unto satan, into whose hands he had already fallen through his unnatural, de­ testable incontinency, in order that through this severe sentence and open shame, he might mortify and bury his unclean, shame­ful flesh, with its carnal lusts, and that his soul might be saved in the day of the Lord, and was not received again before the term of a year or longer, as history informs us, till they saw that he sincerely repented, and feared lest he might be swallowed up with over much sorrow.

And it would, according to my opinion, be proper that we should not so soon again admit such carnal defilers, who have beyond measure defamed the holy word, and brought such great tribulation upon the pious with their ungodly, abominable disgrace, though they may seemingly lament and promise much; but examine more closely the fruits of their repentance for some time; for it is not always repentance, though they say, We have sinned! but repentance is a con­verted, changed, pious and new heart, a broken and contrite spirit, from which flow the tears of sincerity, a candid confession, a true departure from the evil of our ways, an earnest and sincere hatred of sin, and an unblamable, pious, christian life; this is repentance that will stand before God. I entreat you to learn rightly to know both repentance and sin. Take heed thereto.

Behold, faithful brethren, here you have my most important Scriptures, discourses and reasons which moved me more deeply to reflect upon this matter in the fear of God. I say again, as I did above, in speak­ing of the separation of husband and wife: If there is one under the canopy of heaven, let him be whomsoever he will, that can con­vince me with divine truth, that a secret or open fornicator, adulterer, drunkard, &c., is a member of the holy body of the Lord, un­til he has been admonished two or three times (observe this well); or that the sen­tence of the Holy Spirit pronounced by Paul, and through many other Scriptures, against such deadly abominations, depends upon the condition of two or three admoni­tions, or that we have no cause to fear that the pious would be exposed to ridicule and slander if we had no other evidence of re­pentance than a mere verbal promise; or that we may, by the power of keys, retain those whom God has already excluded by the word of his truth; or that it is consist­ent with the Scriptures that the church may, with the Holy Spirit and word of Christ, in such cases as mentioned, judge uncertain­ties, I mean without evident repentance, and retain and salute as brethren the hypocrites as well as the righteous; or that the church may also, truthfully, proclaim the grace, mercy and peace of God and eternal life, by the authority of the Scriptures, to those who are under his displeasure, curse, wrath and sentence of eternal death, on account of their deadly and wicked deeds; or that the abom­ination or sin which caused them to be ex­communicated, does not lead them to death; or that the Spirit of grace through a sincere faith and true repentance, which avail with God, does not assure the transgressor more of the promise than the outward associa­tion with the church; if he can convince us of all this, we desire then cordially to follow him, and change and renounce our views.

But if this cannot be done, as it never can be, I therefore entreat all who are concerned, that they would not liken themselves unto vain comforts and false prophets, who strengthen the hands of the wicked, daub the wall with untempered mortar, and teach peace, peace, where there is no peace, Ezek. 13:10, but that they would leave the sentence of the Lord which proceeded from his divine righteousness, unbroken; and tear the deceptive bolsters and pillows from under the heads of the ungodly, and keep clean and pure the holy vineyard, city, house, temple, body and church of Christ, as much as in them lies, that they may build upon a sure foundation, and direct the impenitent sinners to repentance, as heard. Deal faithfully, reflect upon these things and learn wisdom.

6. Of secret sinners, who are again in­wardly admonished of the Holy Ghost and are sincerely and truly converted. The full desire of my heart is, that each one would so fear and know God as to say in spirit and truth with David, "Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; If I make my bed in hell, behold, thou art there; If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall thy hand lead me, and thy right hand shall hold me; if I say, Surely the darkness shall cover me; even the night shall be light about me; yea, the darkness hideth not from thee; but the night shineth as the day; the darkness and the light are both alike to thee; for thou hast possessed my reins; thou hast covered me in my mother's womb," Ps. 139:7‑13. And with Isaiah, "Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? And who knoweth us?" Isa. 29:15. Observe this denunciation, "Woe unto them," &c.

Chosen brethren, take heed; none under the canopy of heaven, can so conceal him­self that he cannot be seen by the flaming eyes of the Lord, or not be found by the avenging hand of his wrath in his wicked­ness. Yea, the least thought is not con­cealed in our hearts which is not open to the eyes of the Lord. I, therefore, warn all in general, that you with all your powers watch against sin, whether secret or open; if sin is not sincerely repented of, your por­tion will be eternal death. Let all the im­penitent and heedless sinners reflect upon this.

This I write to all beloved brethren as a christian warning, that you may fear the Lord's sentence, both openly and privately, and carefully avoid sin. Though we may not be reproved or seen of men here, still we cannot escape the eyes and punishment of God! Ah! That we all understood this.

However, should it ever happen that any one should sin against God in private, from which may his power preserve us all, and should the spirit of grace, which works re­pentance, again operate upon his heart, and cause genuine repentance, of this we have not to judge; for it is a matter between him and God. For since it is evident that we do not seek our righteousness and salvation, the remission of our sins, satisfaction, rec­onciliation and eternal life in or through excommunication, but alone in the right­eousness, intercession, merits, death and blood of Christ. There are but two objects and ends why the ban is commanded in the Scriptures, which can have no reference to such an one. Because, in the first place, his sins are private; hence no offence can fol­low. And secondly, because he is in deep contrition and is penitent in life. Therefore, he has no need then of being brought to re­pentance. Nor are we any where command­ed of Christ to put him to open shame be­fore the church. Reflect upon these things.

7. What is the true sense of the passage in Matt. 18, where Christ says, "If thy brother shall trespass against thee," &c. Our only and eternal High Priest and Teacher Jesus Christ, undoubtedly knew our poor, imper­fect and feeble nature, that if we are not watchful, we would often fall into errors to­wards our neighbor, and therefore does he teach and say, "If thy brother shall tres­pass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be estab­lished; and if he shall neglect to hear them, tell it unto the church, but if he neglect to hear the church, let him be unto thee as a heathen man and a publican." Whereupon Peter asked him, "How oft shall my brother sin against me, and I forgive him? Till seven times?" Jesus saith unto him, "I say not unto thee, Until seven times; but, Until seventy times seven," Matthew 18:15‑17, 21, 22.

It is evident that these words of Christ teach, in the first place, that if any one should err or sin against his brother through negligence, infirmity, inconsiderateness, in­experience, or ignorance, that he should not, therefore, hate him in his heart; nor conceal or connive at his transgression; but out of true, brotherly love admonish and reprove him, lest his brother fall into greater errors and perish; but by this means re­claim him, and, as Moses says, not make himself guilty for his sins. It is the nature and disposition of christians not to hate any on account of his infirmities, but they seek with all their hearts how they may lead such an one in the true way of love by in­structing him; for a true christian knows nothing of hatred.

In the second place, those words teach us that he, who has transgressed, should re­ceive the admonition of his brother, in love and be again sincerely reconciled; as he teaches at an other place, and says, "There­fore, if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift be­fore the altar, and go thy way; first be rec­onciled to thy brother," Matt. 5:23, 24. Here it is also the nature and disposition of the anointed, those who are born of the holy seed of divine love, that if they tres­pass against a brother, they have neither peace nor rest of conscience till they are again fully reconciled in Christ Jesus, and that without hypocrisy. For they are a seed and generation of peace, children of love, who manifest their christianity in full power; and testify by deeds that they know God. But those who do not so, have the words of Jesus to judge them. Although the first transgression may not be of itself a sin unto death; but in the course of time, it would cause the transgressor, if he regard not love, to become estranged and carnal, therefore he should bear such severe, pun­ishment on account of his wickedness. For it is evident that he, who despises his broth­er, rejects the affectionate admonition, acts against christian charity, despises the church of God, rejects the word of the Lord, would rather continue unreproved in his transgres­sion, through his immovable stubbornness; rather walk in the crooked paths of the unrighteous; yea, sooner forsake the king­dom and people of Christ, than subdue his stubborn, proud flesh, and again be recon­ciled in love, according to the word of the Lord, with his brother against whom he transgressed. Paul rightly observes, "That to be carnally minded is death." Observe this.

In the third place, if the transgressing brother will sincerely receive, the brotherly admonition of his offended brother in love, be humbly reconciled, and afterwards ceases transgressing, then in that case he will no more remember, but sincerely forgive him, although he may have frequently sinned against him. Even as God for Jesus' sake, forgives all of our sins; so must we also forgive our neighbor all his transgressions in Christ, which he has committed against us. And we should not under any circum­stances indulge in hatred or vengeance against him, although he should never re­form. We have a true example in Christ, and Stephen, his witness. And it is also the nature and disposition of all the anoint­ed, who are born of God, that they possess their souls in peace and patience, to keep pure and uncorrupted their conscience, their prayer unhindered, their love perfect, their faith sound and true, their minds firm and unwavering, no matter how we behave to­wards them.

From all of which it is more than clear that these three several admonitions of which Christ speaks, first between him and you alone; secondly before witnesses and thirdly, before the church, do not extend to all offensive, carnal sinners, over whom the eternal sentence of death is already pronounced; but it has reference only to the shortcomings between brother and brother, and that for the following seven reasons.

First, he says, "If thy brother trespass against THEE," observe what he says, "A­GAINST THEE" not AGAINST GOD; for all the sins he commits against you, you may forgive him, so far as respects you; but not as it respects God.

Secondly, he says, "Tell him his fault be­tween thee and him alone." Observe, "be­tween thee and him alone." And I trust that all who understand the holy word will as­sent that an open transgression or sin, re­quires no private admonition, but is to be publicly reproved.

Thirdly, he says, "That in the mouth of two or three witnesses every word may be established." Observe, that he says, "Two or three." And that an open transgression requires no witness, but is itself its own ac­cuser and witness, is clear as the meridian sun.

Fourthly, he says, "Then tell it unto the church," observe, "unto the church." And for us to tell an open, well known disgrace to them, which is already known, is quite useless, to this all must assent who have understanding.

Fifthly, he also says in Luke 17, "And if he trespass against thee seven times in a day." Observe, he says, "Trespass." That now, any christian should commit a deadly sin against his brother, seven times in a day, not to say seventy times seven, is not possible; much less against God.

Sixthly, he says, "And seven times in a day turn again to thee, saying, I repent." Observe, he says, "Turn to thee seven times in a day." My opinion is that if any one were to come to us two or three times in a year, not to say daily, to pillage our chests or purses, or disgrace our wives, daughters or maids, and every time say, Ah, brother I repent, he would soon be told that he is a desperate rogue and an ungodly knave. Again, I say, Observe this.

Seventhly, he says, "Thou shalt forgive him." Observe, he says, "Thou shalt forgive him." And the Scriptures plainly teach that none can forgive sins (these are the ten thousand talents which were owing to the king), but God alone. And that we alone can pay the hundred pence that we owe our brother, as the Lord teaches in the parable with all plainness.

Behold, in this sense the Holy Scripture remains salutary unto us, and proceeds in its proper order when, where one brother trespasses against another, three admonitions are given before excommunication, Matt. 18:15‑18, to a heretic one or two, Tit. 3:10, and to an open, offensive, sensual sinner, who is already condemned by the word of God, none at all, 1 Cor. 6; 2 Cor.13.

Do impartially, and in love, reflect upon what the Scriptures say, without hypocrisy.

8. That we are not to pervert the truth with David's sin, repentance and remission; but leave to understand it rightly according to Scripture. It is evident that abominable, carnal sins, such as fornication, adultery and the like, generally arise from blindness of heart; that they are committed premeditatedly; are the result of unclean, inflamed passions and carnal lusts; notwithstanding the beginning of them may have taken their rise apparently from infirmity. Of this we have a true example in David, although he was a man after God's own heart, and by virtue of his faith slew the giant, Goliath, whom all Israel dreaded, and rescued the lamb from the jaws of lions and bears, yet he was so captivated in his flesh by the sight of his eyes that he sinned greatly; for as soon as he consented, sin was committed, and his heart, which was before a temple of the Holy Ghost, was so blinded and bewitched, that he, without any dread, fell into one deadly sin and wickedness after another; yea, as appears, he never once thought of the Lord who saved him from so many dangers, and called him to such distinguished honor, and endowed him with such a precious spirit. For when it was told him of Bath‑sheba, that she was with child to him, he sought to hide his flagrant act; he had Uriah called from the field and pretended as if he wished to consult him in relation to the war, admonished him twice, that he should go into his house; why he did so, is well understood. Afterwards he invited him to a feast, pretending as if he was sincere; so that he might make him drunk, and have him go in unto his wife and cover David's shame. But when he failed in all this, he gave this truly valiant man an ungodly, treacherous letter, that Joab should place him in such a point where the danger of being killed was greatest, so that he might be slain.

Behold, thus you see how one wicked act engendered another when he consented to the lusts of the eyes, and gave place to sin. Yea, he was blinded to such a degree in his inflamed flesh, and was so deeply involved in sin, that, according to the rigor of the law, had he not himself wielded the sceptre, he would have been two‑fold guilty of the ban or curse of death; first, because he was an adulterer; secondly, because he was guilty of innocent blood.

He boldly continued in such abominations till the prophet came to him, and through a parable, so wisely reproved him that he pronounced his own sentence as worthy of death. When he heard the word of the prophet who appealed powerfully to his heart, he was moved, sought for grace, and without delay turned to God with a broken heart, and bitterly wept over his great sin, and confessed to the Lord that he had sinned against him; prayed and sighed painfully, and said, "Have mercy upon me, O God! according to thy loving kindness, according unto the multitude of thy tender mercies blot out my transgressions; wash me thoroughly from mine iniquity, and cleanse me from my sin." "Create in me a clean heart, O God; and renew a right spirit within me; cast me not away from thy pres­ence; and take not thy Holy Spirit from me," Ps. 51:1, 2, 10, 11. On account of which he was again comforted of the proph­et, who said unto him, "The Lord also hath put away thy sin; thou shalt not die." Nev­ertheless, he had to endure a severe punish­ment on account of it, for, said Nathan, "Therefore the sword shall never depart from thine house; because thou hast despised me;" and the Lord said, "Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neigh­bor, and he shall lie with thy wives in the sight of this sun;" because thou hast de­spised me. Observe, he says, "Because thou hast despised me," 2 Sam. 12.

And behold, thus the wantonness of David resulted in greatly despising God, and it was a grievous sin unto him. True are the words of James, "Then when lust hath con­ceived, it bringeth forth sin; and sin, when it hath finished, bringeth forth death," Jas. 1:15.

Thus it is in the new state of things in Christ; for since we are not to punish the abominable, carnal transgressors with fire, stone or sword, as upright Israel did of old, but only by excommunication, as is well known to all who are taught of God; there­fore, it behooves us to consign those with their wicked deeds, where the Scriptures di­rect them, namely, into death, and to the wrath of God, as holy Nathan did blood­guilty and adulterous David. They will then, under such a dread, severe sentence, which, according to the Scripture is pro­nounced upon them by exclusion, in true love, by the grace of God, go within their hearts, and are provoked, like penitent David, to true repentance; yea, that we may evidently see by all their words, works, and whole life in truth, that the gracious Father has again received and indued them with his Spirit, and pardoned their sins; then, and not till then, understand well what I say, have we the same word of promise whereby we can again comfort them and pro­claim to them the grace of the Lord, name­ly, "The Lord also hath put away thy sin, thou shalt not die;" "thy sins are forgiven, go and sin no more;" for that a truly peni­tent person should be left unconsoled of God or man, is impossible. O, reflect on what has been quoted.

Thus it becomes us rightly to divide the Scriptures, that we do not make the sin, repentance and remission of David as an example of encouragement to the rash, blind world, that we do not receive, as brethren, the offensive, carnal sinners, name­ly, those who are banished of God, at a mere promise to reform; but they should show such repentance that the church may be satisfied of their sincerity. For we must not build upon uncertainties, and comfort in vain, but like Nathan, comfort when we see true repentance, if we would not wish to flatter sinners with lies, and derogate from the judgment of God, as heard.

9. Of the inconsiderate backsliding, and immediate recovery of Peter. Dearly beloved brethren, beware; we have shown and ex­plained to you, that the abominable, carnal sins generally arise from the sudden enkin­dling of the passions, and so it can happen that sins may be committed through infirm­ities. Of this we have a true example in Peter; for when the Lord said to him, "Si­mon, Simon, behold satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren." To which he re­plied with much assurance: "Although all shall be offended, yet will not I" "Lord, I am ready to go with thee, both into prison and to death."

Peter was for venturing all with his Mas­ter, as he said; but as soon as he stood alone, he could not endure a single question put to him by a maid; he openly denied Christ, although the evening previous he said that he would die with him. Yea, he was so alarmed and frightened that he be­gan to curse, and to swear that he did not know Christ.

O God! there lay the upright, bold Peter, the firm rock, broken. Although he had been taught of the heavenly Father and honored by Christ, the beloved Son of God, with the promise of the keys of the kingdom of heaven, nevertheless, he could not endure but such a faint blow. Behold, thus man is nothing, poor, miserable, sick and impotent,

especially in so great need, if he is not strengthened by the Spirit of God. But what was it? Peter had to learn to know what that man is, who depends upon his own strength, and not in the full fear of God, upon Christ and his grace. Besides he learn­ed how to be compassionate and merciful towards his poor, fallen brother, who would again be heartily converted and rise with­out hypocrisy from his fall.

It appears to me that this may justly be called an unexpectedly precipitate error in Peter. For he entertained not, a single thought before, that he would deny his Lord and Savior. And he also rose in the very hour, went out and wept bitterly, and on the third day he was again comforted with the gospel by the holy angels of the Lord.

Observe, brethren, how Paul teaches, "Brethren, if a man be overtaken" (observe, he says overtaken), "in a fault;, ye which are spiritual, restore such a one in the spirit of meekness; considering thyself, lest thou also be tempted," Gal. 6:3.