The Government of the Churches of Christ, Book 2 · Chapter 4
CHAP. IV.
That Christ in his Institution of Ecclesiastical power, Matth. 18. hath granted this power of the Keys, only to Saints embodied; and united in the State and Order of a Congregational Church. That though it shauld be granted, That Christ in this Institution, had a regard to the constitution of the Church of the Jews, yet it would be evident, that he intended a Congregational Church.
Matth. 18. 15, 16, 17, 18, 19, 20.
Moreover, 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 an Heathen Man, and a Publican. Verily I say unto you, Whatsoever ye shall bind on Earth, shall be bound in Heaven: And whatsoever ye shall loose on Earth, shall be loosed in Heaven. Again, I say unto you, that if two of you shall agree on Earth, as touching any thing that they shall ask, it shall be done for them of my Father, which is in Heaven. For where two or three are gathered together in my Name, there am I in the midst of them.
THere are three things may be proved out of this place. The first is that Church-power, is by Christ's Institution. Secondly, That a particular Congregation is there meant, and so we have an Institution for it. Then Thirdly, That suppose there were a Subordination of Churches, above particular Churches, that yet the particular Church should finally Excommunicate; and that the supposed Superior Orders of Presbyteries, should not take it out of their Hands.
1. The first is plain, that here is an Institution of Church-power, as is evident by comparing it with, Matth. 16. 18, 19. where it is said, I will Build my Church, and I will give thee the Keys. He speaks indefinitely. That place affordeth this Evidence, that Christ is the only Builder of his Church, (Every House is Built by some one, Heb. 3. 4.) and of all things about the House; The Builder of all things is God, (saith he) Namely Christ, who is God, as he had proved in chap. 2. having spoken this indefinitely in, Matth. 16. 18, 19. here in Matth. 18. 15, 16. he particularly determines the Seat, and Subject of this Ecclesiastical power. Here in Matth. 18. 17. Christ uttereth himself definitely, Tell the Church. The Jus proprietatis, is in Matth. 16 19. the Right of propriety is stated in the Right of Administration. The Jus Executionis, in Matth. 18. 16. He doth not give it to Saints and Officers simply, but as formed up into Bodies. Matth▪ 16. Holdeth forth, that they are to be Saints, making Confession as Peter did; there is the matter of a Church, to whom the keys is given, but Matth. 18. holdeth forth, how that these Saints are to be formed up into several Bodies or Churches, and so to execute this power. Therefore he speaks of them, as being gathered together in his Name, Mat. 18. 20. Their being Saints, or Faithful, is not enough; but Order is to be added to Faith, (as in Colos. 2. 5. which Order is held forth here, in Matth. 18. ver. 15. to 20.
2. The words of Christ here in Matth. 18. 18. Verily I say unto you, which are institutive; and again I say unto you.
1. That word Amen, or verily, Est idem quod firmum & ratum, shews the thing to be firm and ratified, as Amen doth also; but set to our Prayers. And here so it is taken, for it is with a promise of power from him, confirming and ratifying of such meetings as he speaks of. And a promise to any thing that is beyond the Law of Nature, implies an Institution: For what is an Institution? But a setting up something with promise, to have a Blessing in it beyond the Efficacy of the thing.
2. Again I say unto you, saith he, ver. 19. The word again is Additionis, moreover, a Superadded Expression, as Matth. 4. 7. again it is written.
3. The words, I say, are institutive; or commanding with an Efficacy. As they are used in Luke 5. 24. I say unto thee arise. And if they be only Assertory, (as some say, they are) yet being spoken by the Son, of his own House, in his Mouth, they are Edificatory, or Institutive of it.
4. Jesus Christ giveth power to a Brother to Admonish; and that in an orderly way, in order to Excommunication. Then bids him take two or three, and then tell the Church. And it is not a matter of indulgency or liberty, or priviledge, (as Cameron observeth) that his Speech importeth, for that is, when as there is a benefit to ones self by it, which if I will forego, I may; but what is spoken here is, per modum Imperij, by way of command, for it is for the gaining of a Brother. And it is in order also to a Court-Sentence, when it is brought to the Church, And the word, Established, Matth. 18. 16. that is, the Sentence shall be firm, and fixed, or ratified, confirms this to be his design and meaning.
5. To reckon a Brother as an Heathen, if obstinate after this course is taken with him, is an Act of power; which if Christ had not given, should not have absolutely necessitated it.
6. He saith, where two or three are gathered in my Name, therefore it is an Ordinance. What makes other things an Ordinance; but that they are done in the Name and Power of Christ? Is Baptizing in his Name, an Ordinance; and so gathering together in his Name also? And in his Name is all one, as in his Power and Authority, by Commission from him; and to such ends and purposes, as he hath appointed, whereof one is to throw out an offending Brother. He speaks as the Messiah, that did anew form his Church, and put a new Title upon their gathering together; calls it Assembled in my Name, as the Messiah is come in the Flesh; And whereas before he did Authorize the whole Nation, and made the Trust unto them, he Reduceth it now to a fewer company, to two or three gathered together in his Name. All Assemblies, if they be not Established by Authority, are unlawful, Acts 19. 39. Therefore these Assemblies that Christ here speaks of, must be Established by the Law of Christ.
And thus much may suffice to shew in general, that let it be meant in Church-power, what ever it is, it is by Institution.
And when he saith, Go tell the Church, he imports Authority and Power, placed in that company he calls a Church, with which he invests them. The word Church in this, is an Authoritative Word; and the Authority, the Church hath, is his, and whom should she have it from, but from him? And therefore in 1 Cor. 5. 4. They are said to be gathered together in his Name, and in his Power. And by comparing this place and that together, it appears, that his intent is both institutive and directive, only with this difference, that in Matth. 18. Jesus Christ speaks by way of directing a Brother what to do, when he is offended; and upon that occasion, mentions what Authority he would give unto his Church, and Assemblies of his Saints gathered together in his Name; But in the other Text, 1 Cor. 5. Paul gives forth the direction to the Church it self, calling upon them to perform their Duty, according to the Power and Authority given them by Christ. As an Apostle, he commands them when gathered together, to deliver such an one unto Satan, and (saith he) do ye not judge them that are within? That is, have ye not power to do it from Christ, is it not a Duty lies upon you? And he Parallels it with that power himself, had according to proportion. Now the power he had all, I grant to be Institutive, for otherwise, what power could one Man assume over the Churches of Christ? And so likewise without the like Institution, what power could a Church assume to deliver a Man to Satan, which is out of their Natural and Moral power to do?
I shall now Demonstrate, that a particular Congregation is meant in this, Matth. 18. and that a particular Congregation is there Instituted, and Instituted too, as having that power of Excommunication.
Now that a particular Congregation is here meant, is proved first out of the place. The Church intended here, is a Church appointed for Worship, as well as for Discipline. Not only because that meeting to Pray. is mentioned as well as to correct Offences; but because if that be a Church which is appointed for Worship, it were strange if Christ should in his first Institution, mention that Church which is only for Discipline, and not that which is for Worship also. 2. Out of Presbyterian Principles.
And 1. Out of the place it is apparent, that a particular Congregation is meant, take Church to be interpreted by whatsoever you will, that Christ alluded to them in use.
There were many unformed Sects, that had several companies belonging to them, that were of the same Principles and Regular Order; who although they held a general Communion with the Church of the Jews, yet the manner of these Sects, was to have their Synagogues and Schools, (as Paul was brought up at the feet of Gamaliel; and we read of the School of Tyrannus.) And if any of them Transgressed the Principles of their Order and Sect, they were brought (as Grotius saith) before the whole; and so they were reproved, foreign, that is. before all. And now if this Allusion be to such a Church or Company, then the People are taken in, such as should meet and hear; and so then, Jesus Christ so fixed his Institution, as the People as well as the Officers met, for even those Sects, supposed Guides, who did bring it to the whole company of that Sect, whereto a Man belonged Secondly, if the Allusion were to this, then according to the liberty that was then given, of having Disciples, our Saviour Christ had then a Church upon Earth, which he spoke actually unto. For he had by him twelve Apostles, and Disciples, who after grew unto one Hundred and twenty. And therefore according to the Law of those times, he directs them, that if any offences were among them, after two or three Witnesses taken, they should tell it to this Church. Although Judas had sinned, yet he had not so sinned, as to have Witnesses against him, until his betraying of Christ, and then (as our Saviour Christ Prophesied of him, John 15. 6.) he was cast out as a withered Branch. And then, 3. That Phrase of gathering together in my Name, is an Allusion to that custom in those times; for the manner was then, to call Disciples by the Names of those they followed, and their meetings by their Names, as Herodians were so stiled, from the Name of Herod. In my Name (saith Christ) that is, such as profess me, and set up such Schools in my Name, are to observe the Rules which I set them, for their Order, and Government. Christ here expressed how his Churches should, after his Death and Ascension into Heaven, be ordered under the New Testament. As it is said, the Scripture foreseeing that God would justifie the Gentiles through Faith, (Gal. 3. 8.) made the promise unto Abraham: And as God foreseeing, that when the Israelites came into Canaan, they should live in Cities, and be a Kingdom or a Nation, accordingly Ordered beforehand their Government, and gave Laws aforehand, for that Nation of the Jews as such, when they should be in their own Land: So here (the Church of the New Testament, being to be multiplied and scattered, that they could not assemble in one, as that National Church of the Jews did) Christ aforehand speaks, what he would, have his Churches under the New Testament to be; and his Institutions are suited to what in his Counsels, and Providence he had Determined, should be; and he knew aforehand would fall out.
2. If Secondly, The Allusion be to the Jewish way, that was appointed by God, and had been of Old; then either the Synedrim is meant, or the Synagogues with the Officers there. But in the first place, the Synedrim is not meant; for (as Cameron saith) that is never called Ecclesia, a Church, no not by the Septuagint. But be it, that this word had been used of it, yet private offences, (of which Christ here speaks) were never brought to the Synedrim; but Christ speaks this of private offences; for it is, if he offend thee, then take two witnesses, and then tell it to the Church. Whereas there were but four Cases which belonged immediately unto the Synedrim, and those were Cases of Difficulty, when the private Judges in the Cities, could not end the controversy, who yet had full power to have done it. And then in the third place, Cameron's Reason, why the Synedrim is not meant, is good, because the Evangelists do still call it foreign and that now only, Christ should call Ecclesia, a Church, when it is no where used by the Septuagint, under that Name, would be very strange. Secondly, if his Allusion be to the Government of every Town, this makes for the way of Congregational Churches. For every Village hath their Government entire within themselves, Deut. 16. 18. in all their Gates. If it were a small Town, there were three Elders, (to which Christ here Alludeth) and in the Cities one and twenty. And from the Towns to the Cities, there was not an Appeal, but immediately to the Synedrim.
3. His Allusion rather is unto the Synagogues in every Town, which were the Ecclesiastical State. The Books of Moses were Read in every City, in the Synagogues, Acts 5. 21. For every City had their Synagogue, and so then in this Sense, to tell the Church, was to tell that particular Synagogue, (whereof they were Members) both to People and Rulers. Now that Christ alludeth to this appears.
1. Because that Excommunication was exercised in their Synagogues, not in the Synedrim. Indeed the Synedrim might make a Law as a Rule, according to which Men should be Excommunicated; but the Synagogues executed it, thereof it is called, Casting out of the Synagogues, John 16. 2. And Synagogues were not governed by an Association, but each Synagogue had it's Rulers, John 9. 22. and in John 16. 2. They shall cast you out of the Synagogues. And a Synagogue was a particular Assembly, such as Congregations now, Luke 7. 5. He hath Built us a Synagogue, Mar. 1. 21. Christ entred into the Synagogue and Taught. And when a Man was cast out of the Synagogue, and would come into the Temple, they used to say to him, when he would offer to enter into the Temple, (although they refused him not to enter thither, for he held Communion still with the Temple) May he who inhabits this Temple, give thee an Heart to hearken to the words of thy Brethren, that so they may receive thee.
2. In every one of these Synagogues, there were two or three Officers. They had Rulers, Acts 13. 14, 15. Acts 18. 7, 17. And therefore Christ alluding unto this, saith, If two or three agree. They used to have three at least, that a Major Vote might cast it among the Rulers. And they used to have two or three Admonitions, afore they cast out, and thirty days between every Admonition.
3. In a manner, all other Authority was taken from them; but what they exercised in their Synagogues thus, or in the Synedrim, which dealt only in the great matters of Blasphemy; whereas this Authority of Synagogues, was for offences of Brethren; and therefore it is still said, they should bring them into their Synagogues, when they questioned them, as Luke 12. 11. The Romans took away all other power from them. But here they could inflict punishments, They shall Scourge you in their Synagogues, it was the place of their punishment, so Matth. 23. 34. they whipt in them, for they had no other Courts left, Acts 26. 11. And they had Rulers, for the casting Men out from thence. And perhaps these meetings, in the Synagogues, are those which are called Synedria, in Matth. 10. 17. And in Luke 12. 11. when they bring you into the Synagogues, is mentioned first, and then, unto Magistrates and Powers, Namely, the Civil Magistrate, which in Matth. 10. 17. is rendred thus; They will deliver you up to the Council, or Synedrim, and they will Scourge you in their Synagogues; and then follows their being brought to the Civil Magistrate in the next verse, and shall bring you before Kings and Governours. And some Interpreters say, that the Allusion is here in Matth. 18. 17. to that Synagogue Government and Worship, Ecclesia and Synagogus, being used Promiscuously.
4. These Synagogues were Oratories, places of Prayer and Preaching, therefore Christ doth also Subjoyn here, if two meet together, to ask or to pray. It is not meant only of praying, when they Administred Discipline; for it is praying about any business, for they used to Worship and Pray in the Synagogues, as well as to cast out of the Synagogues; their Worship and their Discipline, there being of equal extent. And the word that is used in this Text, of Mat. 18. 19. foreign shall agree, signifies a meeting, as well as a consent, so Gen. 14. 3. And the words also that Christ useth, ver. 19. Again, or moreover I say unto you, (having spoken of Discipline afore, and now of Prayer) do hold forth the Scope of this Church, to be as well for Prayer, as for Discipline; and so to be understood of such a Synagogue, as was both for Discipline, and Worship, or Prayer. And then the Addition of the last words, ver. 20. For where two or three are gathered together in my Name, I am in the midst of them; is the general conclusion to both. So that the meaning is, that whether they meet for Worship or Prayer, (of which he had spoken, ver. 19.) or for Discipline, (of which he had spoken, ver. 17, 18.) Christ is in the midst of them. Now as our Saviour Christ's allusion was unto that Synagogue, Government, and Worship, then extant, so particular Churches and Congregations under the Gospel, in answer thereunto, are exprest unto us, under the word Synagogue. They have that Name, because unto them did Christ allude; and they suited his Institution under the New Testament, Jam. 22. If one come into your Assembly, ir is in the Greek, foreign into your Synagogue; He speaks of Synagogues for Worship, as in Heb. 10. 25. forsake not the assembling of your selves together. It is there foreign meeting in a Synagogue, which is a particular meeting for Worship, which is therefore called the House, that God hath under the New Testament, ver. 20. whereof Christ is said to be the High Priest.
And indeed the analogy between their Synagogues and our Congregations, holdeth exceeding far. They hold two or three Officers, that were Rulers of the Synagogue; and we profess for kind, that there are three sort of Officers, Pastors, Teachers, and Elders. And the Jews in a manner for the substance, use the same expression concerning their Synagogues, they had two Wise Men to Teach, and one to Discern; and therefore Christ saith where two or three are gathered together. And to be an Heathen and a Publican and to be cast out of the Synagogue, was all one; and the word Synagogue and Ecclesia, or Church, are all one in the Septuagint; and so consequently to be cast out of the Church, corresponds to their Ejection out of the Synagogue.
And to this hath Christ framed the constitution of his Church, under the New Testament, that it should be both for Worship and Government, as the Synagogues were within themselves. And although these Assemblies are called Synagogues as for their extent; yet they are called Temples, as for their priviledge. And this constitution of Christ, suited with the primitive times of the Gospel; for the Jews being Dispersed in several Nations, they had Synagogues in all Cities, and an entire Government within those Synagogues. Yea, even in Judea, in some one great City, there was but one Synagogue, as in Capernaum, Mar. 1. 21. Thus at Antioch too, the Jews had a Synagogue, Acts 13. 14, 15. as also at Thessolanica, Acts 17. 1. and at Corinth, Acts 18. 4. where the Greeks and the Jews were met in one. Now the Christians being to be called out of all places; and being Disperst, as these Jews were in all Nations, Christ suited a Government to these conditions of the Synagogue-Government, and answerably fixed his Institution of Churches, in imitation of the Jews Disperst, who had Synagogues amongst all the Gentiles, in their several Cities. Christ chose not the legal way of a National Church, or of a Synedrim, or of going up to one Temple, for a whole Nation, but he fixed on Synagogues, as fitting his turn best; for he chose Churches out of Nations; and so did not hold to one National Church of the Jews; and therefore we read of Churches in Judea it self, and not Church, Gal. 1. 22.
And to strengthen this assertion, it may be observed, that our Saviour Christ did not take nor follow the Institution of the Old Testament, but the Appendixes of it, as for Example; In the Lord's Supper he Instituted the Bread and Wine, answerably to the Bread and Wine which were appendixes of the Passover, and he refuseth the Paschal Lamb, and chooseth the Bread and Wine. So likewise as the Jews used to Baptize Proselites: So he refuseth Circumcision, and takes that Baptism. Thus also as the Synagogues were, as it were Chappels of ease to the Great Church, the Temple, where Moral Worship only was: he lets the Stately Temple-Worship go, and the glory of a National Government, and chooseth this mean way of a Synagogue, but yet endows it with the priviledge of a Temple; that so whereas, before God was Worshipped in the Mount, and in the Temple, he is now Worshipped as much, and as truly, and as spiritually every where, and in every Synagogue having the same priviledge. And indeed Christ's way in the Ordinances and Institutions of the Gospel was to choose that which in comparison, was before to the Jews, and to the World, foolishness; thus he choose the foolishness of Preaching, and in stead of taking the High Priests and Rulers, he takes Fishermen, &c.
4. But yet though Christ might speak in the Language of the Old Testament, it is not necessary that his meaning should be, that the Churches in the New Testament, should be formed according as the Old were; but the contrary. Our Saviour Christ had said before in Matth. 16. 18. I will build my Church; and as he speaks of New Keys that are to be given, so by that he prepares their minds to a perswasion, that he would have a New Church Distinct from the former. And then afterward, here in Matth. 18. 17. he tells them more distinctly, that they should tell the Church. And if it be said, that they understand not what he meant by the word Church, or that they could not apprehend, that he meant by it a particular Congregation; and that they knew not too, what he meant by Keys, for certainly they knew not the particular Ordinances, which he intended under that general expression, The Keys of Heaven; and so neither knew they what this New Church, in Matth. 18. (to which they were to tell) might import? The answer is plain, that the Holy Ghost was to come on them, to tell them afterwards. And indeed our Saviour Christ spake of many things, which they then understood not, as of the Resurrection, Mat. 16. 21. I will destroy this Temple, and Build it in three Days; and also, that his Kingdom was not of this World, Jer. 18. 26. So when he washed his Disciples Feet, they knew not then the meaning of it; but he saith, he would send them the Comforter, which should tell them all things, John 14. 16. and chap. 16. 30. But yet it was necessary, that Christ should deliver the main Foundations of all those Truths, which the Holy Ghost afterwards should enlighten them in. Moses delivered many things in the Wilderness, concerning the Government of the Church of the Jews, which they could not so well understand, till they came into the Land of Canaan, and though they knew not the place that God would choose; yet many of the Laws that Moses gave, depended upon it. But
2. Our Saviour Christ had according to the liberty that then was given, unto all several Sects, (though we call not his such) built a Church, he had a little Flock, as he calls it: And as he began to Institute Baptism, and began to Institute the Lord's Supper afore he dyed, so to Institute this Church, he began it as other Ordinances afore his Death, and he did cast Judas out of it. And
3. The manner is oftentimes to speak in the Language of the Old Testament, when the same thing is not meant. As when Christ speaks of the Person offending, Matth. 5. 22. He expresseth the Degrees of punishment to several sins, under the Names of three Courts amongst the Jews, and yet he meaneth Spiritual Degrees of punishment. Thus too, in 1 Cor. 9. 13. The whole service of the Sanctuary is called the Altar, (He that serveth at the Altar, must live of the Altar) yet there is no such Altar erected amongst us, as was amongst the Jews. And the Prophets also prophesying of the times of the Gospel, spake of our Ordinances, under the notion of the Old Testament, yet meant other Ordinances, anew to be Instituted; so in Isa. 66. 23. They shall go from one new Moon, unto another. Though under the Gospel, we have not Monthly Feasts and Meetings, as they had; yet the Meetings that we have, are exprest thereby. And so now here Christ speaks of a Church, that as the Jews had a Church so likewise under the New Testament, there should be a Church, to which Offences should be brought; but that Officers alone should be that Church, (supposing that the Ruling Officers, are called the Church in the Old Testament) it followeth not. For the word Presbytery, which was given to the Eldership of the Great Synedrim, of the whole Nation of the Jews; is now given to the Presbytery of every Congregation. So as though he useth the same word to express the Institution of the New Churches of the Gospel by, yet it follows not, that it is of the same kind with the Old, or that it runneth in the same way. But
4. We are rather to Interpret it by what kind of Churches we read afterwards, that the Apostles Erected. As Moses was Interpreted by the Prophets, so is Christ's mind in this to be known by his Apostles; for the Spirit came on them, and did Reveal unto them Christ's Mind and Intention. The Tryal therefore will ly upon this, what Bodies, and consisting of whom, are called a Church in the Acts of the Apostles, and in their Epistles.
What that Church is, upon which the Institution of Christ falleth, is not to be argued meerly out of the Analogy of the Old Testament, for that will not set up an Institution in the New. But when we have found out what manner of Church in the New Testament, Jesus Christ hath Instituted, we are then to consider the Analogy of that Form thereunto, so far forth, as Christ hath applied it.
Now both in the Phrase of the New Testament, Assemblies consisting of Elders and People, and of the Saints, are called Churches, and in the words also of, Matt. 18. 20. where two or three are gathered together in my Name, Christ tells us his meaning of a Church. And unto this Church say we, doth the Analogy of all the Church under the Old Testament hold, if you take the due proportion; and as the excellent stories and allusions in the Old Testament, are brought into the New, to set forth things that come under the New, in the Book of the Revelation, in their several proportions, (therefore speaking of Rome, he calleth it Spiritual Sodom, and Egypt and Babylon, &c.) so we find that all the Types of the Old Testament, are applied unto these Assemblies. Thus as to the Temple, which was the Seat of Worship, and the Sacrifices there; Congregational Assemblies, hath carryed away the analogy of them by Christ's Institution; for they only are the fixed publick Seats of Worship, where Spiritual Sacrifices are offered. In Congregations the living Stones are built up together, to offer up living Sacrifices acceptable unto God, as in 2 Pet. 2. 5. Eph. 2. 22. And unto these Assemblies, are the same promises made, that were made to the whole Nation of the Jews, when they were a Church incamped in the Wilderness, upon all their Assemblies, shall be a Cloud, and a Pillar of Fire, Prophecying of the Gospel, saith the Prophet Isa. Isa. 4. 5. And all the priviledges which that Nation had, as a Church, (take them in a Spiritual Respect) hath every Congregation of Saints now. This therefore is called the House of God, over which Christ is an High Priest, Heb. 10. which in ver. 25. he Interprets to be the assembling of themselves together; In the compass of such an Assembly, also hath Jesus Christ contracted Appeals sufficient, for first (says he) tell him of his Fault thy self, then take two or three, and then go tell the Church; and then he is bound in Heaven, as the Supreamest Judicature, Matth. 18. 15, to 19. And God hath so advanced the State of the New Testament, above that of the Old; that as the Glory of the Second Temple, exceeded the First; so doth the Glory of the Saints now in these Assemblies, excell all former. Every Believer is a Priest now; yea, the Allusion in the company of Saints assembled for Worship, in Rev. 4. is unto the Twenty four Priests that were over the Twenty four Companies of Priests. And the Officers now are, as the four Beasts in Ezekiel, Rev. 4. 8. and are as Angels, rather than Priests, called therefore the Angels of the Churches, Rev: 1. 20. The Saints all are a Royal Nation; and the Name of the City of God, is written upon every Assembly. The great Presbytery or Synedrim of the People, is the Presbytery of every Congregation. Every Church is a City unto God, it is the City of the Living God; it is the Holy City, and hath a Government within it self, of Elders within its own Gates. Yea, here is the Synagogue-Government also, unto which the Allusion also is; and these Assemblies are so called, as I proved in the foregoing Chapter. Yea, and as God chooseth the mean things of the World under the Gospel, so he chose that Synagogue Frame; because the Worship therein was wholy Spiritual and Moral; it was not the Seat of Ceremonial Worship, as was the Temple. The Government of the Synagogues was natural, to cast any Person out of themselves, as all Bodies have by the Law of Nature, with a punishment suitable annexed, viz. to keep such from the esteem of Worshippers; and that they should be accounted as Heathens and Publicans. Thus Christ hath chosen a way more Spiritual, more Natural, suitablable to the Communion of Saints, that hath less Pomp and Glory in it. He hath taken this Bethlehem, that was the least, the lowest of the Governments amongst them; and hath made it the greatest, and endowed it with the priviledges of all the rest. It hath both National and Temple priviledges, and Synedrim priviledges also, it hath the Spirituality of them all. There they have the Lord's Supper, in stead of the Passover; There they have the Altar, 1 Cor. 10. 16, 17, &c. what glorious things are spoken of, in Jer. 3. 14, 15, 16. You shall say no more, the Ark of the Covenant of the Lord, neither shall it come to mind, &c. I will give you Pastors, according to mine own Heart, which shall feed you with Knowledge and Ʋnderstanding; and I will take you, one of a City, and two of a Tribe, call them out, and bring them to Zion. That Zion, is where the Pastors are Teaching, therefore meant of Congregations. He doth not take Nations, but Select out of Nations, out of Cities and Tribes, Saints here and there; and formeth them up into Congregations, because they have Pastors that feed them; and in such Congregations, is the feeding of the Pastors with Knowledge and Understanding. And this succeedeth the Ark of the Covenant, having the priviledges thereof. It is a Prophecy, of the calling of the Jews under the Gospel.
And yet if that Judicial Government, (as we may so call it) that was in Jury, were the Pattern, of all Church-Government future, although it would indeed then, by the analogy of it, erect a National Assembly, over the lesser Churches; yet even that would conduce to the Establishment of more, to the Congregational way we contend for; than our Brethren will yield them, and will militate against the Presbyterian Pattern, as it is practised, and that in these particulars. For
1. First, Each Town, as well as each City, had all Government within their Gates, as much as Cities; and the Elders in the Towns, were not to Appeal to the Elders in the Cities; but immediately to the National Assembly. In Ezra 10. 14. there were the Rulers of all the Congregation, (which was all the whole Nation) mentioned, and the Elders of every City, and Judges thereof; City according to the Hebrews, was every little Town. Thus Moses is said to be read in every City in the Synagogues, that is, in every Town; for they had Synagogues in Villages, Acts 15. 21. In Deut. 16. 18. (saith he) Judges and Officers shall thou make thee in all thy Gates, that is, in every Town; and therefore the Rabbins do say, that if it were a big City, where there were one Hundred and twenty Families in it, there were twenty three Sat in the Gate, if it were less, then but three; for there was no Court consisled of less.
2. Secondly, Those Towns were not Ruled by a Combination, but had a Government intire within themselves, unless things were too hard for them.
3. Thirdly, The Appeals unto the Sanhedrim, was only for the Decision of Law-Causes, in a Doctrinal way, (as if that the Judges of Westminster-Hall, should enquire of the Parliament, for the meaning of a Stature; and were bound to pronounce Sentence, according to their Interpretation of the Law) though still the Judgment of the matter of Fact, and to pronounce the Sentence it self, was to be done by Authority and Jurisdiction of each Town, like as we also contend, that all Censures should be by particular Congregations.
Obj. If so, then their Government was not Uniform.
Ans. Yes, only in lesser proportions in the smaller Towns, they had three Rulers, and in their Cities, and greater Towns twenty three. The Law of God not Determining, how many Elders should make up the Judicature, either in the one, or in the other. As also in Congregations, God hath not determined how many, but according to their proportion and necessity, hath left a liberty of choosing a greater, or lesser number.