A Christian Plea, Treatise 3 · Chapter 19
CHAPT. XIX. Of the expoſition of thoſe words of Chriſt, Tell the Church, &c. Mat. 18.17.
VVHether thoſe words of Chriſt, Tell it to the Church, &c. Matt. 18, 17. may not be applied to the eſtate of the Ievves, as it was when Chriſt thus ſpake, and to the eſtate of Chriſtians ſucceeding aftervvard:I. Of the Synedrion, or Congregation of Elders. And firſt applying it to the eſtate of the Iewes, whether they may not then be underſtood of the Synedrion or Congregation of Elders had in Iſrael: for theſe reaſons follovving.
1. The like uſe of the word, in other places of the Scripture, where the ſpeach is of matters concerning government, controverſie, complaint or pleading about ſinne, or the like, as there is here in this place. For vvhichwhich, ſee Pſal. 82, 1. Num. 25, 12, 24, 25, 29. with Deut. 19, 11, 12, 16, 17. Ioſh. 20, 4, 5, 6. Mat. 18, 17. with 5, 22. and vvith 1 Sam. 2, 25. Num. 27, 1, 2. vvith 36, 1. and Joſh. 17, 3, 4, &c. Neyther is it of any waight herein that ſome excepting ſay, the Elders of Iſraell were civill governours, and dealt in civill cauſes, &c. For Iſraell was the Church of God, aſvvell as vve, Act. 7, 38. with Deu. 33, 4. and their Elders dealt in cauſes of ſinne, and in the matters of the Lord, as vvell as ours. 1 Sam. 2, 25. 2 Chron. 19, 8 — 11. and the queſtion is, whether the phraſe may be underſtood of an aſſembly of Elders, whether civill or eccleſiaſticall, vvhether in Iſraell or with us, Mat. 18, 17. vvith 5, 22. and Deut. 19, 16, 17. and 21, 20. Pſal. 82, 1. Ier. 19, 1. and Chriſt and the Apoſtles reaſon often, from the eſtate of the Governours and people of Iſraell, to ours novv, applying the things that are ſpoken thereof, to the kingdome and church of Chriſt under the Goſpell. Iohn 10, 34.35, 36. compared vvith Pſal. 82, 6. Mat. 21, 42. vvith Pſal. 118.22. Act. 1, 20. with Pſal. 69, 26. and 109, 7. 1 Cor. 5, 6, 13. vvith Exod. 12, 15. and Deu. 17, 7. & 19, 19. 1 Cor. 9, 13, 14. with Deu. 18, 1. &c. 1 Cor. 10, 1 — 18. Rom. 15, 4. 2 Tim. 3, 16, 17. 2 Pet. 1, 19, 20. &c. Not to ſpeak of that, which the Apoſtle expreſſely writeth to the church of Corinth, touching the judgments of things perteyning to this life. 1 Cor. 6, 4, 5.
2. The vvord is not Kabal (as†M. Iac. Divine Inſtitution of a miniſteriall church. Argum. 3, Signature B…s, &c. ſome hauehave thought) but Ghnedah or Ghnidtah in the Syriack (the tongue then uſed by the Iewes & Chriſt himſelf) Which all graunt, is often put for the Congregation of governours, meeting at a knovvne time and place, &c. Pſal. 82, 1. Num. 25, 12. and 27, 2. with 36, 1. Ioſh. 20, 4, 5, 6. Exod. 12, 3, 21. Lev. 8, 3, 5. with 9, 1, 3. See alſo M. Ainſvv. Counterpoyſon, pag. 113. And note, hovv R. Salomon underſtandeth thoſe words in Lev. 4, 13. (If the whole ”GhnedahCongregation of Iſraell ſinne through ignorance, &c.) of the Iudges of the Sanhedrin, vvhichwhich repreſented the whole Congregation: As*Druſij Com. in locu difficil. Pentat…ch. p. 244. Druſius noteth upon that place. Beſides that if the vvord vvere Kahal, yet‡As M. Ainſ. himſelf alſo acknovvledgeth. Count. p. 113. that word alſo ſometimes is uſed for the aſſemblie of Elders and Governours, the Synedrion, &c. 1 Chron. 13, 1, 2. and 29, 1, 6. compared vvith 28, 1, 2. and 2 Chron. 1, 2, 3. Deu. 23, 1, 2. and 31, 28, 30. and ſo is tranſlated by the word Synedrion, in the Septuagint. Pro. 26, 26. For which moreover ſee Pſal. 26, 4, 5. where for thoſe vvords, I hauehave not ſit vvith vaine perſons, I hauehave hated the congregation of evill doers, &c. the Septuagint hath, I hauehave not ſit vvith the Synedrion or councill of vanity, I hauehave hated the Congregation of the malignant, &c. or, the church of evill doers, as M. Ainſ. tranſlateth it: how ever he paſſe over that point touching the Synedrion, in his notes upon that place. Which may the more be obſerved, becauſe the Pſalme there uſeth the termes of ſitting, and of taking bribes, and the like, which the Scripture alſo otherwhere often aſcribeth to Rulers and Governours.
And now that I am ſpeaking of this matter, it is alſo worth the noting, how M. Ainſ. himſelf (a notable adverſarie of this expoſition) cannot deny, but that†M. Ain. Animadv. pag. 13. in the old Teſtament he hath obſerved the word Church, to meane the congregation of Elders. Yet to obſcure the trueth, and blynd his follovvers vvith vanity and errour (vvhat he can herein) he addeth this gloſe vvithall concerning it, that now the old Teſtament is chaunged. And vvhat if another now should ariſe, and ſay in like ſort, that in the old Teſtament he hath obſerved the vvord Church to meane the Congregation of the people: but that novv the old Teſtament is chaunged: vvould not himſelf readily diſcerne and condemne the vanity and errour of ſuch anſvvers and aſſertions?
Wherabout note, that the ſpeach is not of the legal covenant of works, or the Curſe thereof, neyther of the ceremonies or any changeable ordinances of the Law (as ſometimes by the old Teſtament is underſtood) but of the Scriptures and books of the old Teſtament, and of the vvords and phraſes uſed therein. Touching vvhichwhich, he ſaith the old Teſtament novv is chaunged. Which if it were true, as he ſaith, then should we be freed from the uſe of thoſe vvords and Scriptures, and whoſoever obſerue them, should make Chriſt unprofitable unto them. For ſo are we freed and ſet at libertie from the yoke of the Law & old Teſtament that novv is changed. Gal. 5, 1, 2. Col. 2, 8, 16, 17, 20. Heb. 8, 7, 13. Thus alſo he is fallen into the ſame errour, vvhichwhich heretofore†M. Ainſ. Defence of Script. pag. 28, 32. &c he convinced as deteſtable and blaſphemous in M. Smith: vvho likevviſe perverting ſome words and phraſes of Scripture (as namely, that of blotting out and taking avvay the hand writing that was againſt us, &c.) gathered thereupon, that the written Lavv of Moſes & the Prophets was novv blotted out and taken away from the church. And thus moreover he maketh his own Annotations vvhichwhich he publisheth on Geneſis, Exodus, the Pſalmes, &c. yea all the arguments and proofs that in his doctrine or other vvritings he bringeth out of the books of the old Teſtament, to be vayn and unſound? So as any that read or heare them, might turne them away with his owne gloſe, and tell him that the old Teſtament novv is chaunged. Yea thus he annihilateth the proofs and teſtimonies, that in the Nevv Teſtament are alledged by the Apoſtles out of the old: And taketh avvay the meanes of perſvvading the Iewes to the Chriſtian faith: with vvhom we muſt eyther reaſon from the Scriptures of the old Teſtament, as being”Pſal. 19, 7 8, 9. Prov. 22, 21. Mat. 5, 18. the Word of God that endureth for ever, and that hath the certaintie of the vvords of truths or els vvhat hope can we hauehave ever to perſwade them to the faith of Chriſt?
But the Apoſtles teach us farre otherwiſe then this Oppoſite that*2 Pet. 1, 19. the Propheticall vvord is a moſt ſure vvord, to which vve ſhall doe vvel to take heed: And, that†2 Tim. 3, 16, 17. all the Scripture is giuen by inſpiration of God, and is profitable to teach, to improue, to correct, to inſtruct in righteouſnes: that the man of God may be abſolute, and made perfect to all good works. To let this Oppoſite therefore alone with his shifts and errors: I vvill proceed vvith the matter in hand.
3. Where obſerue next, the agreement of Chriſts ſpeach in Mat. 18, 17. with that other ſpeach of Chriſt, in Mat. 5, 22. Where, Chriſt in the one place teacheth the offending party how to carry himſelf, Mat. 5.22.23. &c. and in the other the party offended, Mat. 18, 15. &c. and in both places, shevveth to whom the brother offending may be brought, ſaying in the one place, Tell it to the church or Congregation, Mat. 18.17. & in the other, he is in daunger of the councill or Synedrion, Mat. 5, 22. Beſides the agreement that theſe Scriptures alſo hauehave, with thoſe other in 1 Sam. 2, 25. Deu. 1, 16. and 19. 16.17. and 21, 19. 2 Chron. 19.6, 10. 1 Theſ. 5, 12, 13. 1 Tim. 5, 17. Hebr. 13, 17. and the like. And note here, how M. Brightman treating of this matter in his expoſition of Salomons Song, and applying it to the time of the Goſpell, ſaith expreſſely, that he thinketh, there is one and the ſame intendement of Chriſts speach in Mat. 5, 22. as is of that in Mat. 18, 15. &c. Of which judgment are others alſo, vvhom I need not mention in particular.
4. Moreover the Syriack tranſlation, in Mat. 5, 22. hath Kenuſhta, which ſignifieth a congregation, aſſemblie, or ſynagogue, where the Greeke Originall hath Synedrion, the Councill or Congregation of the Elders. And the like againe, in Mat. 26, 59. Which plainly sheweth, hovv they ſometimes uſe the vvord congregation or aſſemblie, where the Greek hath Synedrion, the ſitting or aſſemblie of the Elders: And is the more to be marked, becauſe the ſame tranſlation othervvhere uſeth the ſame word KENUSHTA ſo generally, as it putteth it for the Greek vvord SYNAGOGE, the Synagogue. Mat. 4, 23. & 9, 35. & 10, 17. where alſo it hath BETH DINE, the houſe of judgment, for the Greek SYNEDRION, the councill or ſitting of the Elders: ſo both uſing divers vvords, and the ſame vvords diverſly, about theſe matters. Which may wel be obſerved likewiſe, for the better underſtanding of Chriſts ſpeach in Mat. 18, 17.
5. As alſo, that by the ordinance of God, the deciding of cauſes, and judging of perſons, is to be by the Rulers and Iudges deputed by God, & according to his word: and not according to the voyces of the people, or multitude of them, &c. Deu. 1, 16, 17. and 16, 18. vvith 1 Cor. 6, 4, 5. and Deu. 17, 8, 11. and 19, 17. Exod. 18, 15, 16.21.22. and 20, 12. and 23.2. 1 Sam. 2.25. 2 Chron. 19, 5 — 11. Mat. 5, 22. 1 Tim. 5, 17. Heb. 13, 17.
6. And that the Elders and Governours are dayly to attend hereunto, as there is occaſion; and for this cauſe (among other) are to hauehave maintenance & double honour of the Congregation: vvhereas the other men hauehave their other imployment at home and abroad, & the women are to keep at home and looke to their houſehold affaires, &c. Exod. 18, 13, 21, 22. Deu. 1, 16, 17. and 25, 4. Prov. 31.23.27. Acts 20, 17, 28. Rom. 12, 8. 1 Theſ. 5, 12, 13. 2 Theſ. 3, 10, 12. 1 Tim. 5, 17, 18, 19. Tit. 2, 4, 5, 15. and 3, 10. 1 Pet. 5, 1 — 4.
7. Alſo, that the Elders ſitting publikely at a knovven time and place, may heare and judge the cauſes of their brethren, if the parties and witneſſes be preſent: though no other of the people be then and there with them. Deu. 1.16.17. and 19, 16.17. 1 Sam. 2, 25. 2 Chron. 19, 5 — 11. Mat. 5, 22. 1 Tim. 5, 17.19.20.21. Hebr. 13.17. Where againe may be conſidered that which I noted before, hovv the Syriack hath BETH DINE, the houſe of judgment, where the Greek hath SyNEDRION, the Councill or ſitting of the Elders, Mat. 10, 17. And moreover that we read the people were hearing of doctrine in the Temple, whiles the Synedrion & Governours vvere otherwhere aſſembled together. Act. 5, 20, 21, 22, 25, 27. &c.
8. Beſides that as of old, ſo ſtill the Eldership conſiſteth not onelyonly of Miniſters; but alſo of the Elders of the people; ſuch as are choſen out of the people, by the people, and for the people, in this behalf. And that therefore this doeth no more take avvay any right or povver of the people now, then it did of old, but doeth rather in deed eſtablish and confirme it ſtill, and shevv us how to uſe it aright, as in Iſrael heretofore: notwithſtanding any differences between our eſtate and theirs in other reſpects. Jer. 19, 1. 2 Chron. 19, 8. Ezech. 44, 15, 24. Deu. 1, 13, 15. and 16, 18. and 19, 17. with 1 Tim. 5, 17. Rom. 12, 8. 1 Cor. 12, 28. 1 Theſ. 5, 12. &c.
9. Neyther may we bring or admitte of any other underſtanding of this Scripture, Mat. 18, 17. then ſuch as agreeth with Moſes and the Prophets. Eſa. 8, 20. Mat. 7, 22. Luke 16, 29, 31. Act. 26, 22. Hoſ. 8, 12. Mal. 4, 4. 2 Tim. 3, 16, 17. For Chriſt came not to deſtroy the Lavv and the Prophets, but to fulfill them. And the Phariſees would hauehave ben glad, if they could hauehave had any ſuch exception againſt Chriſt or his doctrine any way. Mat. 5, 17, 18, 19, 20. &c..
10. Finally, both the things here going before (about private dealing with a brother that ſinneth againſt us, & the taking of one or tvvo more with us, that in the mouth of two or three witneſses every word may be eſtabliſhed. Mat. 18, 15, 16.) and the things alſo following after in this verſe, where it is ſaid, Let him be to thee as an Heathen and Publicane, Mat. 18, 17. are ſpoken according to the Iewes phraſe & underſtanding. And why not then alſo that which is in the midſt betvveen both: Conſidering withall that the ſpeach vvas unto Ievves, and ſpoken by Chriſt that lived among them, and uſually applied his doctrine and maner of ſpeaking to their eſtate.
II. Of the Chriſtian Preſbyterie or aſſembly of Elders.Next, applying it to the eſtate of the Chriſtian church, whether then it may not alſo conſequently be underſtood of the Chriſtian Presbyterie & congregation of Elders, or fitly applied thereunto: for theſe reaſons follovving, together with the former.
1. That*Luk. 2, 32, 33. with 2 Sam. 7, 16. Eſa. 16, 5. Ier. 23, 5. and 33, 15, 16, 25, 26. vvith 1 Cor. 12, 12, 27, 28. Dan. 7, 14, 27. Mica. 4, 2, 8. and 5, 2 — 5. Epheſ. 4, 11, 12. 1 Theſ. 5, 12, 13. Chriſt being now ſet on Davids throne, as Chriſt himſelf is anſwerable to David, ſo”Pſal. 45, 16. Eſa. 32, 1. 2 Chron. 19, 6, 10. with 1 Theſ. 5, 12.13. 1 Tim. 5, 17. Hebr. 13.17. Mic. 4.2.8. and 5.5. Chriſts officers may be conſidered as anſvverable to Davids, and Chriſts people to his: notvvithſtanding the differences had betweene civill and eccleſiaſticall eſtate, or other the like.
2. That not onelyonly the univerſall, but every particular church now, is as Ieruſalem, in a due conſideration thereof. Whereunto therefore all carefull reſpect is to be had, in the Miniſterie, vvorship, order & government, in all things morall and perpetuall. Pſal. 87, 2, 3. Eſa. 66, 20— 23. Jer. 3. 15, 16, 17. Ezec. 44, 15 — 24. Mic. 4, 1, 2, 8. vvith Mat. 26, 17 — 29. 1 Cor. 5, 6, 7, 8. & 9, 13, 14. and 10, 16, 17, 18. and 11, 23 — 26. Rom. 12, 3 — 8. and 15, 16. Epheſ. 4, 11, 12. Heb. 13, 8 — 17. Rev. 2. and 3. and 21 ch. &c.
3. That an Eldership, or Aſſemblie of Governours, for hearing and judging of cauſes betvveen brother and brother, is an ordinance of God, once eſtablished, and never repealed: and alway needfull to be had in the church of God. For vvhichwhich ſee the Scriptures here before alledged in this and the former chapter.
4. That the Elders or Governours office it ſelf, is alſo morall and perpetuall: not firſt and newly begun in the time of the Goſpell: but continued and derived from Iſraell to the churches of the Goſpel, for the ſubſtantiall, divine, ſpirituall, and perpetual things belonging thereunto. For vvhichwhich alſo ſee the Scriptures aforeſaid.
5. That the grounds and duties of juſtice and good government, for righteous dealing and judging betvveen a man and his brother, are alſo morall and perpetuall. Ibid.
6. That the very phraſes uſed by the Greek Septuagint, about the caſes of death in Iſraell, are by the Apoſtle uſed and applied to caſes of excommunication in the church of Corinth. 1 Cor. 5, 13. compared with Deut. 17, 7. and 19, 19. and 21.21. and 22.21. And among the Iewes themſelues, vvhen they vvere under the heathen, and could not put any from among them by death, they did it by excommunication; &c. as M. Broughton obſerveth in his larger Explication of Rev. 11.1.2. and 13, 11.12. pag. 109. and 177. and in ſome reſpect may be gathered by that vvhichwhich is written Ioh. 18, 31. vvith 9, 22. and 12, 42. and Luk. 6.22.
7. That in Iſraell alſo, ſuch Elders as before time ſate in the gates, did aftervvard (when they vvere under the Romanes, and diſperſed in divers countreyes) ſit in their Councill houſes and Synagogues. Where note withall, that their Synagogues vvere eccleſiaſticall aſſemblies, in divers reſpects: as being ſuch, where they mette together for the vvorship of God, for teaching and hearing of his vvord; vvhere Chriſt on the Sabbath dayes taught and preached the Goſpell; and out of vvhichwhich they excommunicated and caſt out ſuch as they cutte of from among them, &c. Mat. 4, 23. and 5, 22, and 6, 5. and 10, 17. Luk. 4, 16. and 6.22. Joh. 9 22.34. and 12.42. and 16.2. and 18, 20. Act. 13.14.15. and 15.21. and 17.1.2. and 18.4.7. and 19.8. and 22.30. and 24.12.20. &c.
8. And laſtly, that otherwiſe we should tranſgreſſe the Second & Fift commandement: bringing in a nevv & ſtraunge forme of government, not or deyned by the Lord: and giving way to many great evils in the church: as eyther on the one hand, to uſurpation and tyranny; or on the other, to popular confuſion, contention, deſpiſing of governours and government, &c.Teſtimonie… of auncient and late … Writers.
Now hereunto alſo may be annexed the teſtimonie both of auncient and later Writers, touching the expoſition of this Scripture. Among the auncient Writers, Chryſoſtome expounds it thus, Tell the church, that is to ſay, the Leaders and Preſidents of the church. Chryſoſt. on Mat. hom. 62. And Theophylact likevviſe, Tell the church, that is, tell the governours of the church. Theoph. in Mat. 18, 17. And among later Writers, Calvin, Beza, Iunius, Piſcator & others vvriting upon this place, doe likewiſe expound it: teaching that Chriſt did here (as in other places) apply his ſpeach to the cuſtome and manner of the Ievves; & that the order vvhichwhich was kept under the Law, Chriſt tranſferred unto us, becauſe there is one common reaſon for us vvith the auncient Fathers, &c. See their comment. on Mat. 18, 17.
And Bertrand de Loque vvriting of the Church, ſaith, The vvord Church is ſometimes put for the Senate, or conſiſtorie of the church, that is to ſay, for the Paſtors and Elders of the church, who are in deed the conductours and guyders thereof: as when Ieſus Chriſt ſaith, Tell the Church, that is to ſay, the Paſtors, Leaders & Governours of the church: according vvhereunto we ſee, that S. Iohn making mention of the conſiſtorie of the Iewes, in which it was ſometimes determined, to thruſt out of the Synagogue every one that vvould canfeſſe Jeſus Chriſt, he ſaith generally, that the Iewes made this decree, although it vvas in deed the Conſiſtorie onelyonly. Ioh. 9, 22. Bertr. de Loque his treatiſe of the church, pag. 3. M. Cartvvright alſo treating hereof, concludeth, that ſeeing the church (in Mat. 18.17.) is neyther the vvhole Congregation, nor the Paſtour alone, it followeth that by the church, he meaneth the Paſtour, with the auncients or Elders. Or els (ſaith he) vvhom can he meane? And as for this maner of speach, wherein by the church is underſtood the chief governours and Elders of the church, it is oftentimes uſed in the old Teſtament: from the which our Saviour borrovved this maner of ſpeaking: as in Exodus it is ſaid, that Moſes vvrought his miracles before the people, vvhen mention is made before, onelyonly of the Elders of the people, vvhom Moſes had called together. Exod. 4, 29, 30. And moſt manifeſtly in Joſhue, where it is ſaid, that he that killed a man at unvvares, shall returne unto the city, untill he ſtand before the Congregation to be judged. Ioſh. 20, 4, 6. where by the Congregation, he meaneth the governors of the congregation for it did not apperteyne to all to judge of this caſe. Likewiſe in the Chronicles, & divers other places. 1 Chron. 13, 2, 4. T. C. Reply 1. pag. 176.
And M. Fenner teacheth the ſame, ſaying: Seeing our Saviour Chriſt, in ſetting dovvne the eccleſiaſticall Preſbyterie, ſpeaketh according to the Iewes, for othervviſe the Apoſtles could not hauehave underſtood him, vvhen he ſaid, Tell the Congregation or Church,1 Chro. 13 2, 4. Beza on this place which vvas the title then giuen unto the eccleſiaſticall Senate; and his words of having as a Publicane & Heathen, doeth manifeſtly proue, he meant to ſpeak according to their cuſtome: It muſt needs be, that he did (according to the *1 Tim 5, 17. Rom. 12.6.7.8. 1 Cor. 12.28.places afore brought) ordeyne a Preſbyterie of Paſtours, Teachers, and Elders, like unto theirs of Prieſts, Scribes or Teachers of the Law, and their Elders vvhichwhich governed onelyonly. Mar. 15, 1. Luke 22, 66. M. Fenners Counterp. pag. 138. And againe, Whatſoever offices are neceſſarie in everie Congregation for diſcipline, after the ſecond private admonition, they are perpetuall: otherwiſe the remedie Chriſt hath appointed for ſinners is not perpetuall. But an aſſembly of Governours in expreſse words of Chriſt, are neceſſarie … everie congregation for diſcipline, after the ſecond private admonition, Matth. 18, 17. Therefore ſuch an aſſembly is perpetuall. Defence of the Counterp. againſt D. Copequo… Sermon, B. 4. M. Vdall likewiſe hath the ſame, ſaying, Whatſoever Chriſt ba… ordeyned, as a meanes to keep men in obedience to the Gospell, that ſame muſt be in every congregation: for particular men are in particular congregations: But Chriſt hath ordeyned the Elderſhip for that end, as appeareth Mat. 18, 15. &c. where Chryſoſt. expoundeth Tell the Church, that is (ſaith he) the governours of the church: Therefore the Elderſhip ought to be in every church. M. Vdals Demonſt. chap. 14. And M. Brightman writing hereof, would hauehave this to be remembred, that the church (ſpoken of Mat. 18, 17.) is not the whole congregation, but the Synedrion or councill of certaine choiſe men. M. Bright. in Cant. 4, 3. Thus alſo†In his anſwer to D. Bancrofts Sermon. p. 11.12. M. Penry expounds it.
To conclude, M. Broughton ſaith, By Gods Law, Eccleſia, the Sanedrin court. ſhould rule in all matters. M. Brough. on Rev. 11.3.4. pag. 119. Againe, The Goſpel hath not a nevv diſcipline, but ſuch as was in the Synagogues before Ezraes time, and vvhile Jeruſalem ſtood. Queſt. between M. Brough. and M. Ainſ. pag. 32. And finally, Neyther the holy Gospell, nor holy Epiſtles, teach any thing for eccleſiaſtical government, but as the holy Synagogues did. M. Brought. on Rev. 21, 6. pag. 303. And many moe like teſtimonies might be alledged about this matter: but theſe may ſuffice.
Another expoſition alſo there is,III. Of the whole congregation, things being caried orderly according to good government, &c. (though diſliked by divers) vvhichwhich yet in a good underſtanding may be admitted, ſo far forth as was or might be in Iſraell: namely, to take it of the vvhole Congregation, of Elders & people; ſo as things be caried according to order and the rules of government. Whereabout theſe reaſons likevviſe may be conſidered.
1. That in Iſraell (where all doe graunt, there vvas a Congregation of governours appointed of God for hearing & deciding the cauſes aforeſaid, yet) the people vvere not excluded, but might come, heare, except, aſſent, vvitneſſe, execute, &c. And that therefore the Elders ſate publikely in the gates, Councill houſes, Synagogues, &c. For which ſee the Scriptures cited before in this and the former chapter.
2. That in theſe caſes, the Scripture uſeth diverſity of words: as ſometimes Elders, Judges, Governours, Overſeers, &c. Deu. 1, 16. and 16, 18. and 19.17. and 21, 19. and 22.15. 2 Chron. 19, 5. Act. 20, 17.28. Rom. 12, 8. 1 Cor. 12, 28. 1 Tim. 5, 17. Heb. 13, 17. 1 Pet. 5, 1. ſometimes the Synedrion or ſitting of the Elders, the Preſbyterie or company of Elders, &c. Mat. 5, 22. Luke 22.66. Act. 22, 5, 30. and 23, 1, 6, 15, 28. and 24, 20. 1 Tim. 4, 14. and 5, 17. ſometimes, the church, the congregation, the aſſembly, the Synagogues, &c. Ioſh. 20, 3, 4. Num. 35, 12, 24, 25. Deu. 23, 1, 2, 3, 8. Pſal. 26, 4, 5. and 82, 1. Prov. 26, 26. Mat. 10, 17. with 18, 17.
3. That the people in Iſraell executed and inflicted punishment on thoſe, whom the Governours by the Lavv of God adjudged to death, ſcourging, banishment, &c. Lev. 74, 14 — 23. Num. 15, 33 — 36. Deu. 17, 7 — 12. and 19, 16 — 19. and 21, 18 — 21. and 22, 15 — 21. and 25.1, 2, 3, 9. 1 King. 21, 11, 12, 13. Ezra 7, 25, 26. vvherevvith alſo note and compare 1 Cor. 5, 3, 4, 5, 6, 11, 12, 13.
4. That in caſes, vvhere things are expreſly referred to the judgment of the Elders (as in Deu. 25, 5, 7, &c.) yet in the practiſe and obſervation thereof, vve find the people alſo to be preſent, and according to the preſent occaſions, to aſſent and beare witneſſe, &c. Ruth. 4, 2 — 9.10.11. &c.
5. That the Apoſtle wrote to the church of Corinth, concerning the inceſtious perſon, how he had judged, in the Name of our Lord Ieſus Chriſt, when they vvere gathered together, and his ſpirit, vvith the povver of our Lord Ieſus Chriſt, to deliver him unto Sathan: 1 Cor. 5, 3, 4, 5. And vvhen he vvas rebuked by many, upon his repentance alſo to forgiue him, and comfort him, and confirme their louelove unto him, &c. 2 Cor. 2, 6, 7, 8. &c.
6. That neyther the authoritie of the Elders should abridge the libertie of the people; nor the libertie of the people diſanull or vveaken the authoritie of the Elders: but that both should be preſerved and caried in good ſort. For vvhichwhich ſee the Scriptures here before alledged.
7. And finally, that all things of publike nature, apperteyning to the publike, be orderly, and according to the nature of them, publikly caried and handled, and duely alſo made knowen unto all: reſerving and leaueing to every one (both Governours and people) their right, power, intereſt, duty, & liberty, about the hearing, examining, judging, vvitneſſing, aſſenting, excepting, approving, executing, &c. ſo as is meet and right, according to the vvord of God, as was in Iſraell, and the Primitiue churches heretofore.
Thus, vvhether the vvords aforeſaid be underſtood of the Ievves Church, or of the Chriſtians ſince, or both: vvhether of the Aſſembly of the Elders (not hindring or infringing any right or libertie of the people) or of the Congregation of Elders and people, ſo it be according to good order and the rules of government,M. Clift, Advertiſ. pag. 96. it cometh to a like end, being rightly underſtood: as upon occaſion hath els vvhere ben shewed heretofore.
And this clauſe of being rightly underſtood, is very needfull to be annexed & obſerved: becauſe divers of good judgment think that theſe words are not to be underſtood of the whole Congregation, as by ſome of the teſtimonies†Pag. 312, 313. here before alledged may appear: alſo becauſe it should wel be conſidered, hovv theſe vvords may fitly ſo be underſtood, or could ſo be in Iſrael, in ſuch caſes as here is ſpoken off, about hearing complaints, and judging of caſes of ſinne between brother and brother, &c. and ſpecially, becauſe that othervviſe (if they be not rightly underſtood with due caution and limitation carefully) divers errours, abuſes, and erroneous courſes,*M. Ainſ. M. Rob. M. Jacob. M. Smith, &c. by divers, hauehave ben gathered, received, pleaded for, and urged erneſtly hereabout. As namely, 1. that this ſpeach of Chriſt may not be underſtood of the Ievves Synedrion, nor of the Chriſtian Presbyterie or Congregation of Elders novv; but that ſo to underſtand it, is errour & ſinne. 2. That an Elder cannot with good conſcience governe and performe his duety in a church that is perſwaded ſo to vvalk.Their errours, abuſes, & ſinfull courſes, &c. 3. That it taketh avvay the power of the Church. 4. That it is to be underſtood of men women and children, in their owne perſons, that can ſorrow & rejoyce, who are alſo bound in their owne perſons to be preſent to hear & judge of cauſes and controverſies between brother and brother. 5. And that the people are to hauehave voyces in excommunications, and in judging of cauſes and perſons, as in election of their Officers. 6. That in a controverſie, the ſentence is to goe out according to the number of the voyces of the greater part of the people, though al the Elders and other brethren be againſt them. 7. That the greater part of the people is the church here ſpoken off, though they be in errour, and though that al the Elders & other brethren be againſt them therein, as is aforeſaid. 8. That the members of any one church, are to hauehave voyces in every Church vvhere they come, in the elections and excommunications thereof, &c. 9. That the government is popular by the multitude. 10,That the kingdome of heauen, is a terme peculiar onelyonly to the churches of the Goſpel, and not perteining to the church of the Iewes. Contrary to Mat. 22.2. & 21.43. & 8.12, &c. That the Elders may not admonish a ſinner, though obſtinate in tranſgreſſion, (whereupon to proceed againſt him) without firſt taking the peoples conſent ſo to admonish and proceed vvith him. 11. That it is a nevv rule, which could not be kept in Iſrael, when Chriſt ſpake it. 12. That the people now hauehave more povver in the government of the Church, then they had in Iſraell heretofore. 13. That they could not in Iſrael forgiue one anothers ſinne, as vve can now. 14. That the people novv, are anſvverable to the Elders of Iſraell then. 15. That caſes of ſinne and controverſie between man & man are to be heard and judged by the church on the Lords day, and as a part of Gods vvorship: vvhichwhich†M. Ainſ. Defence of Script. pag. 10. with his Annot. on Exo. 20 10. themſelues graunt was not ſo in Iſraell. 16. That the churches government is not Ariſtocraticall. 17. That the Elders may not heare and determine the caſes aforeſaid, unleſſe the people be preſent, although the parties and vvitneſſes be there ready to hauehave their matters heard & judged. 18. That the raynes of government in the church are not committed to the Elders. 19. That the Saints as kings rule the viſible Church. 20. That the Eldership is not the head, in reſpect of the other brethren, as Paul ſpeaketh of the head, 1 Cor. 12, 21. 21. That the people are Rulers properly, and the Governours of the Elders. 22. That perſons will not accept of the admonitions giuen by the Paſtour or other Elders, but ſay, if the Church admonish them, they will reſt. 23. That they wil not giuegive honour to ſuch erroneous government. 24. That the Miniſters and Officers of the church are forreigne Miniſters, a forreigne ayde and aſſiſtance, an unnaturall monſtrous and adulterous interpoſition. 25. That eccleſiaſtical officers hauehave not offices of authority. 26. That the order of Saints or Saintship in the church is an order ſuperiour unto and aboue the order of Officers, or of Bishoprick or Eldership. 27. That the order of Saints is an order of kings (which is the higheſt order in the church) ſitting upon the thrones of David for judgement. 28. That Suſpenſion is a corruption and deviſe of men. 29. That the Church of Iſraell had not power to caſt out offenders. 30. That if there were amongſt the Ievves in Chriſts time a diſtinct ordinance of excommunication eccleſiaſticall, it vvas a Ievvish deviſe, & without ground of the Scriptures. 31. That no good writers uſe the vvord ECCLESIA for the Congregation of Elders: As if the Septuagint were not good vvriters; or that this may not be a Synechdochicall ſpeach, as there are many in the Scriptures, Gen. 3, 20. and 9, 6. Exod. 20, 18, 19. with Deu. 5, 23. Lev. 9, 1, 3. in the Septuagint. 1 Sam. 8.4, 7. &c. 2 Sam. 7, 7. with 1 Chron. 17, 6. Mar. 16, 15. Col. 1, 23. Iohn 9, 22. &c. or that GHNIDTAH were not the word uſed in the Syriack; or that it were never uſed for the aſſembly of governors. 32. That this place may be underſtood†The Prelates, &c. of one alone, as of the Paſtour or Bishop. 33. That by theſe opinions, Gods ordinance of the Synedrion, Conſiſtorie or Presbyterie is loſt and abrogated. 34. And the difference between the Synedria or the Councils and the Synagogues annihilated or taken avvay. 35, That ſeeing the Elders are not called ARCHONTES in all the New Teſtament, therefore they are not to rule the church of God. 36. That if the Elders be ſtewards onelyonly over the ſervants, and not Lords over the vvife (the church) then is not the church to obey or ſubmit unto them: And that therefore it is a fallacie a conjunctione & diviſione to reaſon thus; All the particular members muſt obey the Elders in their lavvfull inſtructions & their wholſome admonitions ſeverally: Ergo the vvhole body (or whole flock) muſt joyntly obey the voice of the Elders, &c.
Theſe and other like errours, falſe doctrines, and ſinfull courſes hauehave ben conceived and urged by divers: not all by any one, but ſome by one, ſome by others: their toungues being exceedingly divided among themſelues about theſe things. By vvhichwhich alſo may appeare, how needfull it is to ſearch out the meaning of this Scripture, and carefully to obſerue it, ſtill looking unto Iſraell, and to the right underſtanding thereof, what we can. And this the more, conſidering that†M. Ainſ. & his followers, &c ſome are ſo very peremptorie & ſtifly conceited in their opinions concerning theſe things, as they fear not to make ſchiſmaticall diviſions and notorious ſcandals thereabout, contrarie to the doctrine, vvhichwhich vve hauehave learned of the Prophets and Apoſtles. For vvhichwhich cauſe, they are to be marked and avoyded of all, that louelove the trueth, and ſeeke their converſion and amendement. Rom. 16, 17. with 1 Cor. 11, 18, 19. Gal. 5, 19, 20. Epheſ. 5, 11. Iude ver. 19.