Menno Simons · 65 of 73

EXPLANATION OF THE TRUE APOSTOLIC SEPARATION OR EXCOMMUNICATION. · Part 3

Chosen brethren in the Lord, I would then most affectionately entreat you by the words of Paul and the fall of Peter, and admonish you faithfully in Christ Jesus, that you would by all means, discriminate, by the spirit of wisdom, between backsliding and remaining in that condition. For if any one continues in a sin, upon which eternal death depends, he is already condemned by the Scriptures. But if any one falls into it unwarily, of him the prophet says, "Shall they fall and not arise?" And as Paul says, "Restore such a one." It is, therefore, just and right that we be truly circumspect; that we do not depress too much a poor, broken­hearted sinner, who would willingly be re­stored and rescued from his deplorable con­dition; but we must, in christian meekness, tender him the hand of charity, lift him up and help him to bear his burden as much as we can, and as far as our consciences and the word of God permit. Ah! Take heed, be not too rash in such a case, lest you may also be tempted or overcome, as Paul says. Let holy Peter be an admonition to you, in or­der that you will not lose yourselves in your proud minds. " For if a man think himself to be something, when he is nothing, he de­ceiveth himself," Gal. 6:3. In short, "Let him that thinketh he standeth, take heed lest he fall," 1 Cor. 10:12. For the snares are more numerous than we are aware; those who would wish to escape them must be dead to sin, regenerated and true chris­tians, be constant in prayer, be circumspect, watch assiduously, and must be led and in­fluenced by the Holy Ghost, else they are al­ready in the snare of death. Ah! Let us re­flect upon this.

Let every one examine himself fully, whether he has not sinned before God since his conversion, and became a faulty vessel. He that may think he is free, let him cast the first stone. But he that does not find himself altogether free, let him, with Peter, strengthen his weak brother, who, perhaps, has not sinned half so heinously.

Since then, it is manifest, that to fall, and to remain in that condition, and presumptu­ously to sin, are different; therefore, will I leave such sins, on account of which the people of the Lord are grieved, if such should be the case, to the spirit, unction, deliberation, fear of God and love of the church, to look into with wisdom and un­derstanding. If they deem it deserving ex­communication, let them judge as the Script­ures teach. If they consider it not in that light, but only as a sin, unwarily commit­ted, that they then restore the sinner or transgressor, with a spirit of meekness and love. This is my admonition with the faith­ful apostle, father, teacher and predecessor, the apostle Paul, to all the pious. These words are full of power and spirit, "Consid­ering thyself, lest thou also be tempted."

10. How we should understand, according to the Scriptures, the saying of James, "If any of you do err from the truth," &c., Jas. 5:19. In the first place, the rational law of nature teaches us, that if one sees the house or goods of his neighbor on fire, or sees his neighbor sick, or his body, his wife, his children or his cattle needing assistance, he must willingly render him aid, and extend his hand to his neighbor, in time of need.

Again, Moses says, "Thou shalt not see thy brother's ox or his sheep go astray, and hide thyself from them; thou shalt in any case bring them unto thy brother," Deut. 22:1.

Thirdly, Christ says, "What man of you, having a hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost until he find it," Luke 15:4.

Observe then, how the law of nature, of Moses and of Christ, teaches us such great love and discretion, not towards men alone, but towards our temporal goods, and to our creatures, so it is proper that we, who are born of the holy seed of love, should seek for the soul of our neighbor, whose feet we see upon the way of sin, which leads to death. Thus James says, "Brethren, if any of you do err from the truth, and one con­vert him, let him know that he which con­verteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins," James 5:19, 20.

Here we would entreat all pious hearts, for Jesus' sake, that they would make a dis­tinction between those who ignorantly err, and those who willingly go in the way of death, in order that the word of James be not construed so as to become a false com­fort and support, to wanton and benighted sinners; for it is clear, that they are already condemned to death by the Scriptures, as we frequently have observed; but when any of our Father's little ones, Christ's sheep err, and begin to turn their ears to false doctrine, which is adorned with fair words, who suf­fer themselves, through their lusts, to be led from the truth, and begin to set their feet upon the broad way, and bow their hearts, again to covetousness, pride, haughtiness, &c., entertain inordinate desires for the property, wives, daughters, maids or the ungodly, vain company of their neighbors, become old and weak in their faith, dislike the truth and err grievously, and yet sup­pose that they go upon the right way, such erring ones, we should not suffer to be lost, but should seek them with all our power and might, not with one or two admonitions only, as is done with heretics, Tit. 3, nor but three times, as is the case in a dissension between brother and brother, Matt. 18, but as often as the Lord gives spirit and grace, till they again conform in all things to the truth, depart from their errors, and enter upon the right way, or till they become as ravening, biting dogs or unclean swine. Yes, my brethren, whoever can, with the truth, reclaim such a poor, erring sinner, lead him from the way of error, and bring him back to the fold of Christ, rescues his soul from death, and covers a multitude of sins, with which, alas, he was already too much stain­ed. From whom? From men, or from God? Not from men, but from God; for it is im­possible to hide from men that which they see, and which happens before them; as adultery, fornication, murder, open idolatry, drunkenness, &c. The idolatry of Aaron, with the golden calf, the misconduct of David with Uriah and Bathsheba, and the denial of Peter are examples. For although they repented, and their sins were covered from the sight of God, yet were they manifest to the whole world as admonitions and warn­ings, and as examples of his grace over all who truly repent; of this covering of sin, David spake, "Blessed is he whose trans­gression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord im­puteth not iniquity," Ps. 32:1, 2.

I will now leave to the godly for reflection, whether these words of James as here ex­pounded, are not salutary; for those worthy of exclusion would be excluded, the erring be sought, love would exert its full power, the penitent would be rescued from death. Both their open and secret sins would be covered before God, and all would proceed according to the Scriptures. In true love observe what is the mind of the holy word.

11. How the latter part of the twelfth, and the beginning of the thirteenth chapter of the second epistle to the Corinthians, are to be understood. We find by Paul's epistle to the Corinthians, that there were many par­ties and sects among that people. Some boasted that they were of Cephas, others of Paul, and others again, of Apollo. On this account, Paul reproved them in love, and admonished them to be one in Christ. He writes also in the eleventh chapter of the same epistle, "When ye come together in the church, I hear that there be divisions among you, and I partly believe it, for there must be also heresies among you, that they which are approved may be made manifest among you." There were also some among them who said there was no resurrection, 1 Cor. 11:18, 19; 15:12; therefore, he also feared that when he came, he would not find them as he desired, nor that they would find him as they desired; lest more dissension than union, more malice than love, more wrath than meekness, more strife than peace, more whispering than rebuking of wickedness, more pride than humility, more tumult than quiet, should be found among many. Such is commonly the condition where the high and proud of heart, who neither know nor love the peaceful, humble Spirit of Christ, are highly esteemed, and have attained authority over the plain, simple people. Who regard the adornment of words more than spirit and power. This I write in upright, undissembled love, with­out regard to party. God grant us grace to enable us to perceive it.

Again, we find that there were some im­penitent amongst them such as selfish, cov­etous, contentious, fornicators, incontinent and unchaste. Therefore he feared that when he came, he would have great sorrow on account of those who had already sinned be­fore, and not repented of their lewdness and unchastity. For it is manifest that lewdness at that time was so prevalent among the gentiles, that the holy apostles admonished and counseled the brethren among the hea­then, in a common council, as may be seen from Acts 15; Rom. 1; 1 Cor. 5, 6, 7.

It is evident, that, at that time, some were very little concerned about the lewdness and dissensions, which were so prevalent, that the apostolic excommunication was not very rigidly enforced. This may be seen from Paul's own words, and reproving, to wit, "Ye are puffed up," &c., 1 Cor. 6:2.

Through their heedless disobedience, they permitted the good and evil to exist among them, so that the faithful man of God up­braided them sharply, saying, "This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. I told you before, and foretell you, as if I were present, the second time; and being absent now, I write to them which heretofore have sinned, and to all other, that if I come again, I will not spare," 2 Cor. 13:1, 2. These hard words of Paul testify clearly that in that time, although such wicked persons, as fornicators, un­chaste, sectarians, &c., were held in com­munion, yet they did not regard his writ­ings concerning the Ban; for it is plain if the historian rightly testifies, that some years had passed away before Paul made his last journey to them, and it is against all Scripture and reason to suppose that they, in the mean time, admitted these per­sons with Paul's consent. It is manifest that he rebuked all iniquity both with word and writing, and directed to the ban, as had been related, yet the foul leaven which was against the holy, divine word, and which disgraced the church, they did not put away. He wrote and expressed his meaning by these words, that all those who oftentimes had sinned and had not repented, and those who sinned more recently, that if he would come the second time, that if he should find one or the other, testified to by two or three witnesses that they have been guilty of ungodliness, that he would not then spare him. Observe this.

It is also manifest that he did not write this rebuke privately to this one or that one, but openly to a whole church, in a common epistle, that the disobedient might be re­buked, as we, unworthily, at times write, and teach the word of the Lord, and there is not a syllable which tells us to admonish such once, twice or thrice, but to reprove them in round terms; that if he came, he would make known to them their merited punish­ment. His words are firm and immovable, that we shall not eat, or have fellowship with fornicators, idolators, &c. O! reflect upon what the Scriptures say, 1 Cor. 5.

12. It is our duty to pass the sentence and judgment of Christ without blame, according to the Scriptures, and to make use of his keys in a proper manner. Chosen brethren in the Lord, forasmuch, then, as I have seen in my day much ignorance and misapprehension displayed by many in regard to this point, some of whom, in my humble opinion, were too rigorous, while others were too lenient and remiss, in consequence of which some of our members have been affected, alas! with no little sorrow. And as I have now faithfully explained the true apostolic ex­communication, in pure, unadulterated love without partiality, therefore, I am further impelled by the same love to offer a few re­marks upon the keys and their appurtenant use, inasmuch as they pertain to the excom­munication; so that no one, misled by igno­rance, may with anti‑christ presumptuously place himself in Christ's seat, nor follow and execute his own judgment, design and resolution, but those of Christ, his Lord, and the doctrine, ordinance and commandment of the holy apostles, without any regard to the flesh, party or self‑wisdom, lest he should reject him whom God saves by his grace, and retain him, whom he in his righteous­ness rejects; for, to him alone pertains the right of binding and loosing, as we shall hear more fully in the sequel. Therefore, consider our quotations.

It is to be observed, in the first place, that there are two heavenly keys, namely, the key of binding, and the key of loosing; even as the Lord said to Peter, "I will give unto thee the key of the kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven; and whatsoever thou shalt loose on earth, shall be loosed in heaven," Matt. 16:19. At another time, and after his resurrection from the dead, he spoke in a similar manner to his disciples, "Receive ye the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained," John 20:22, 23.

In the second place, we must observe that the key of binding is nothing else than the word and righteousness of God, the direct­ing, demanding, constraining, terrifying and condemning law of the Lord, by and through which all are locked up under the curse, sin, death, and the wrath of God, who do not by faith receive Christ, the only and eternal means of grace, hear his voice and follow and obey his will.

Again, On the other hand, the key of loosing is the abundantly cheering and de­lightful word of grace, the pardoning, con­soling and unbinding gospel of peace, by and through which all those are delivered from the curse, sin, death and the wrath of God, who, with regenerated, new, converted, voluntary, rejoicing and believing hearts, receive Christ in power and with a firm con­fidence in his innocent blood and death, fear, love, hear, follow and obey him.

In the third place, it is to be observed that this binding key of Christ is given to his ministers and people for this purpose, namely, that by and through it they shall, in the power of the Spirit, represent unto all earthly, carnal, obdurate and impeni­tent persons, their great sins, unrighteous­ness, blindness and wickedness, together with God's righteous wrath, judgment, pun­ishment, hell and everlasting death, and thus render them contrite, dismayed, hum­ble, broken, penitent, dejected and sorrow­ful of heart before God, and little in their own eyes. Wherefore, it is compared in its power and virtues to the rod of the oppress­or, a hard hammer, the north wind, a sorrow­ful singing, and sharp detergent wine, Isa. 9:4; Jer. 23:29; Cant. 4:16.

Again, On the contrary, the key of loos­ing is given to the end that with it the min­isters and people of God may direct such contrite, troubled, dejected, sorrowful and broken hearts, as before mentioned, which are enabled, by the first key, to feel and see the deep, mortal wounds, their great defects and the profound fascination in which they were held, to the spiritual, brazen serpent; to the throne of grace; to the open fountain of David; to the merciful, compassionate High Priest, our only and eternal Offering of reconciliation, Christ Jesus; and thus heal their dangerous, malignant and deadly abscesses, stripes and the venomous wound of the infernal serpent. It is, therefore, likened in strength and virtue to the cheer­ing olive‑branch of Noah's dove; the balm of Gilead; the voice of truth; the south wind; the joyful pipe; and sweet, sooth­ing oil, Gen. 8:11; Jer. 8:22; Cant. 4:16; Luke 10:34.

In the fourth place, it must be observed that these keys are given to us from heaven, by him who created heaven, earth and the sea with the fullness thereof, the eternal power, word and wisdom of the Almighty Father; the King of all glory, our only and eternal Redeemer, Intercessor, Bridegroom, Prophet and Teacher, Christ Jesus. We may, therefore, with the greatest propriety, be careful in regard to the ban, with fear and trembling, and not be influenced by flesh and blood, hatred or love, favor or disfavor, enmity or friendship, strife, dis­sension or partiality; but should execute it in the fear of the Lord, as the earnest, heavenly command, word, and will of our Savior; in an upright, clear conscience with­out respect of persons. For without doubt they are precious keys since they are given us from heaven, as a present from such an illustrious friend. Ah! suffer yourselves to be told.

In the fifth place, it is to be observed that these keys are given to, and bestowed upon none but those who are anointed of the Holy Ghost, even as Christ says, "Receive ye the Holy Ghost," &c. From this it is evident that they must be a believing, true, penitent, sober, chaste, humble, upright, friendly, obedient, devout, peaceful, and spiritual people; observe, a people dead unto sin, a regenerated people, who sit with the apostles in the seat of righteousness, and pronounce with them the righteous judgment of the Lord, against all stiff‑neck­ed, ungodly sinners, and teach, admonish, chastise, punish, and, in real power, judge or bind with the word and Spirit of the Lord, the unbelieving, impenitent, earthly­minded, drunken, adulterous, lecherous, un­chaste, proud, haughty, unrighteous, per­verse, disobedient, quarrelsome, carnal sin­ners. For it is evident that a carnal man cannot understand the things of the Spirit of God; but they that are spiritual, exam­ine and judge all things aright, yet they themselves are judged of no man. Yes, my brethren, it is utterly impossible for one carnal‑minded man, or for one quarrelsome person to teach, instruct or chasten another correctly through the Spirit of Christ, or in the power of his word justly to separate him from his church according to the will of God. For their fruits plainly testify that they are both impenitent, destitute of the Spirit, nature, and disposition of Christ, and subject to death and the curse.

Therefore, fear God, and know how or what you judge. For if one should sentence a ban‑deserving person, such as a fornica­tor, drunkard, or any other carnal trans­gressor, to excommunication, while he him­self was wrathful, avaricious, proud, haugh­ty, uplifted, ambitious, unchaste, lying, quarrelsome, impure, envious or false heart­ed, and would secretly continue in his wick­edness, then, according to Paul, he would sentence his own soul, for he says, "Thou art inexcusable, O man whosoever thou art that judgest: for wherein thou judgest an­other thou condemnest thyself," Rom. 2:1.

I therefore, counsel and admonish all the pious generally, who sit in judgment upon a sinner that is to be excommunicated, that they previously examine well their own conscience, heart and mind, and see whether they have the Spirit of Christ, whether they sit in the apostles seat, and also whether they do it out of pure fear of God, in obedi­ence to his word, and out of sincere love to the brethren or out of flesh and blood through hypocrisy, to the will of men. For if they have not the Spirit of Christ, do not sit in the seat of the apostles and carry the keys of heaven, their judgment can not be of God, and will tear down more than build up. It is even in reality nothing but a sore judgment against their own souls. But if they have the Spirit of Christ, sit in the apostles seat and make use of the keys of heaven, their judgment will doubtless be righteous, will agree as the judgment of Christ, and they will not by any means make themselves guilty in passing judg­ment against the transgressor. Those who are born of Christ, may judge what I ad­vance.

In the sixth place, it is to be observed that these keys must not be made use of, except in the name of Him who committed them to us, and by his power, that is with his Spirit and word, for He alone is the King and Prince of his church, the Shep­herd, Teacher and Master of our souls, be­fore whose sceptre we must all bow, and whose voice we must hear, if we would wish to be saved, as has been heard.

Since then he is both the Ruler and the Giver of this, and both the binding and loos­ing are in his hand, and must therefore be done in his name, with his Spirit and word alone, as related; therefore we may well take heed lest through our profaneness, in­clination or foolish purpose, we loose those whom he himself has bound in heaven, or bind those whom he himself has loosed in heaven even as the sin of perdition and the man of sin, together with all his deceiving and impure prophets, O God, have done for many centuries. O, children take heed.

As far as concerns the key of binding of this evangelic ban, it is clear that when an open fornicator or adulterer is convinced by two or three witnesses, or an abuser of him­self, or an idolater, or a drunkard, or en­vied, or a perverse, self‑willed disputer, or an impenitent, froward, lazy, fastidious and idle glutton, or a blasphemer, thief, robber or murderer, is brought before the church, they have the judging word of the Script­ures, by which they may separate and ex­clude him, and announce to him by the Spirit of Christ, that he is no longer a mem­ber of the body of Christ, has no more promise, but that he shall endure everlast­ing death, and fail of the kingdom of grace. In short that his final part and lot, unless he sincerely repents, shall be the burning lake of fire, hell and the devil. For his works show plainly that he is of the wicked one.

Behold, such are those over whom the first key has power. For the righteous judgment of God, and his firm, binding word, take hold of them, since they again forsake Christ; despise his holy word and covenant; live according to the flesh; stir up strife and dissention; break the bond of love; separate the pious; disquiet those of a gentle, peaceable disposition; introduce and establish offences and slanders, as the evident fact has frequently taught and as is known to many others, alas! as well as to myself. Ah me! What a severe stroke he receives who is bound by the people of God, with this dreadful key; and punished by his righteous Spirit, with this dreadful curse. O Father, grant them thy grace.

The same thing applies to the key of loos­ing in this use of the ban. For if a poor, proscribed sinner humble himself again be­fore his God, heart broken and penitent, groans and weeps bitterly, experiences heartfelt sorrow for his sins and an earnest longing for the truth, hates perverse paths of the ungodly and walks again in the path of the pious. In short, if he conducts him­self so in his whole life, that we cannot per­ceive any thing in him but that the Spirit of the Lord has again anointed him, and re­ceived him into his grace, and would have him included in the number of the Lord's people; they have then the cheering word of promise, by which they may again bring him to the altar of the Lord, sprinkle him with the spiritual hyssop of God, announce to him the grace of Christ, and receive him again as a beloved brother in Christ Jesus and greet him with the salutation of his holy peace. For, says the prophet, "Have I any pleasure at all that the wicked should die? saith the Lord God, and not that he should return from his ways, and live!" Ezek. 18:23.

Forasmuch as it is manifest and estab­lished that Jesus Christ alone has the key of David, who unlocks heaven for the true penitent, unties the knot of unrighteousness and forgives and remits their sins; and again, as it is he who closes heaven against the impenitent, carnal sinners, binds them under his judgment and retains their sins, and we are nothing more than heralds, min­isters and messengers in his name, and can make it neither longer nor shorter, narrow­er nor wider than taught us by his Spirit, and commanded us in his word, as heard, therefore it is evident, that they greatly err, who, in the pride of their ignorance, suffer themselves to think that they have power to retain or remit the sins of any man, or who with perverse, inconsiderate minds dare separate or excommunicate any one out of carnal motives, hatred or bitter­ness, and not purely and solely through the Spirit and word of Christ; or on the other hand, retain him through natural affection, friendship or partiality, contrary to the word of God and comfort him with uncer­tainties in his sins, winking at them; for with such, after the example of the false prophets, they strengthen the hands of the ungodly, since they retain them, and appear to adjudge their life, though without true repentance they shall not live. Ah! breth­ren beware.

I would, therefore, brethren and sisters, in the love of Christ, have you all faithfully admonished in God, that no one attempt, in this weighty, important and spiritual matter, to act higher or lower, severer or milder than the word and Spirit require, whether it be with the binding of the first key in righteousness unto eternal death, or with the loosing of the second key in grace unto eternal life; lest, by passing an un­scriptural judgment, he offend against God and his neighbor, and so be constrained to undergo the punishment of his pride, along with the angel of the bottomless pit. Observe this!

Ah! most beloved brethren, to what an amazing extent, in my opinion, is that man taught of God, who is able in this thing so to keep the true, royal highway, that he can properly employ the intrusted keys in de­vout, heavenly wisdom, and correctly pass and impose his Lord's judgment with a sure, sealed conscience in true, apostolic measure, to the edification of all the pious. Let all who are born of God, who are im­partial and pure in heart, reflect, with the unction of their spirit, upon the grounds of my writing and admonition.