Matthew Poole and continuators on Matthew 18:17

17 And if he shall neglect to hear them, tell it to the church, but if he neglect to hear the church, let him be to thee as an heathen man, and a publican.

Our Saviour very appositely addeth this, to his former Discourse concerning avoiding Offences. That none might think, that by the former Doctrine he had made void the Law, Levit. 19.17. which commanded all in any wise to rebuke their Neighbour, and not to suffer sin upon him, pretending that it was their Duty in some Cases to offend any Person by that Law. He here telleth them that he would not be so understood, as if they might not tell Offenders of their sins for fear of offending them, this had been to have with held Charity from their Souls under a pretence of Charity. Only in these Reproofs we must keep an Order, which Order he here prescribes. 1. Doing it privately, betwixt them, and him alone. 2. If that had not its Effect, then taking two or three with them. 3. If that also proved ine[illegible: 2 letters]ectual, then telling it to the Church. 4. If that he would not hear the Church, then, Let him be to thee (saith Christ) as an Heathen and a Publican. If thy Brother trespass against thee. By Brother, here he meaneth any Christian, 1 Cor. 5.12. For what hath the Church to do to judge those that are without? Offend against thee. Some interpret this, of Offences done so Privately, that none else knoweth them, but one single Person; but it is objected, that then there needed no going to him, much less were there need of any Witnesses, for they could prove nothing: Others therefore understand the Precept of private Injuries, which are in Mans power to forgive, Luk. 17.3. Others think such Injuries are primarily intended, but yet the Precept is not to be restrained to them, but to be understood of all Offences, whether against God, our selves, or our Neighbours▪ and that our Saviour useth this term against thee, only to distingu[illegible: 1 letter]sh the Offences he is here speaking of from publick Scandals; for 1 Tim. 5.20. it appeareth to be the Will of God, that Publick, and open Sinners should be rebuked before all, that others may fear. The Rule therefore seemeth to be given concerning private Miscarriages, not such only as are done in the sight, or hearing of a single Person, but such as are not the Matter of Publick Fame, nor openly committed before a multitude, but being committed more secretly, are come only to the knowledge of some particular Person, or Persons. In such Cases it is the Will of God, not that we should Blazon and Publish them, but being certain that any Christian hath so offended, it is our Duty first to go to him, and [illegible: 1 letter]ell him of it; that is, not only tell him what thou knowest, or ha[illegible: 1 letter]t heard in matter of Fact, that he hath spoken or done, b[illegible: 1 letter]t shew him also the Sinfulness of it. If he shall hear thee, thou hast gained thy Brother: That is, if he Confesseth the sin▪ and be brought to a sight of it, a sorrow for it, and a Resolution against it for the time to come, thou hast gained the Soul of thy Brother. But if he will not hear thee. If he either denieth the matter of Fact, that he did such a thing, or (admitting that) standeth to justifie the Fact, as what he might do: Then take with thee one or two more, that in the Mouth of two or three Witnesses, every word may be Established. One or two more, either such, as may be of more Authority with him, whose Words may probably be of more weight than thine with him, or who may witness the matter of Fact if it be denied, or at least witness by Charitable Admonition of him, and his Contumacy, if he refuseth to hearken to thee, and to repent, and reform. What was the Law of God, in civil and judicial Causes Deut. 19.15. God would have observed in Ecclesiastical Causes. One Witness shall not rise up against a Man for any iniquity, nor for any sin, in any sin that he sinneth; at the Mouth of two Witnesses, or at the Mouth of three Witnesses, shall the matter be Established. And so the words in Matthew should be translated, or at least understood. Every Word, that is, every Matter be confirmed. And if he should neglect to hear them. Either, refuse to speak with them, or to suffer them to speak with him, or hearing them with his Ears, if he persists to deny the Fact, or to justifie the Fact, as if it were no sin, or go on still in the same Course (all these things are to be under[illegible: 2 letters]ood by the term of not Hearing) If he shall not hear them, tell it to the Church. That the term Church is a Noun of multitude, is Evident, and therefore cannot be under[illegible: 2 letters]ood of any particular Person. Some would by the Church here understand the Political Magistrate, but as this Sense is imbraced by very few, so it is very improbable, that our Saviour should send Christians in that Age to the Civil Magistrates, when they were all great Haters, and Persecuters of the Christian Religion, especially in Cases that were not punishable by the Judges, for no deliberate Person will say, that the Offences mentioned in this Text, were all of that Nature, as a Civil Judicature might take notice of them. Others say, that by the Church is here meant, the Iewish Court called the Sanhedrim, which had a mixed Cognizance, both of Civil and Ecclesiastical Causes. There are three Prejudices against this. 1. That the Iewish Court, was never in Scripture called [non-Latin text not transcribed]. 2. That it is not probable, that our Saviour would direct Christians to go to the Iewish Courts in such Cases. 3. That the Sanhedrim was too great a Court to be troubled with all Scandals, tho they did take Cognizance of some things in Religion, which were of a grand concern. Such as Blasphemy, Idolatry, False Prophets, &c Others therefore understand it of the Christian Church: Against this Opinion, there is this great Prejudice, that there was no such thing in being at that time; but I take this to be a lighter Objection than those, against the two other Opinions. 1. Because we need not understand our Saviour, speaking with Relation to the present time, but the time to come, and giving Laws which should take place, and abide from the gathering of the Christian Church, to the end of the World. Nor is it necessary, that we should take the term Church hrere in the strict Sense, in which it is most generally used in the Scriptures of the New Testament, for the general Notion of the Word, is only a Company of People called together, and in this Sense, Tell the Church, is no more than tell the Multitude, make his Crime more publick: Now what that multitude was which our Saviour meant, would easily be understood, when the Churches came to be formed. But the next Verse will make it more plain, v. 18. Verily I say unto you, wha[illegible: 1 letter]soever you shall bind on Earth, shall be bound in Heaven, &c. By the Church, then must be meant, those who had Power to Bind, and Loose. Now tho, at this time, there was no particular Church formed, yet there were some who had a Power to Bind, and Loose, Christ had given such a Power to his Ap[illegible: 1 letter]stles. These were the present Church, and at this time in being. They were afterwards to constitute particular Churches, to whom (when constituted) in force of this Precept, such Offences were to be told. There are yet further Disputes, whether this Offence and Contumacy, be to be told only to the Rulers, or to the Multitude. I say to the whole Church, but first to the Rulers, then by them to the Multitude, not to Judge of it, but for their Consent, in casting a Person out of the Communion of the Church. Thus the incestuous Person was first accused to Paul; then cast out by the Consent of the whole Church, 1 Cor. 5.3, 4. For it is unreasonable to think, that People should deny Communion to any, without knowing a justifiable Cause. And to no purpose, for▪ Rulers in a Church to cast one out of its Communion, with whom the Members will have Communion. If he will not hear the Church, let him be unto thee as an Heathen and a Publican. That is, Esteem him as a Vile Person, for so they esteemed all Heathens, and Publicans. How far this could reach beyond having an Intimacy of Civil Communion with them, and a Communion with them in the Sacrament, I cannot understand, for as Christians were Licensed to a Civil Commerce with Heathens and Publicans: So neither were Heathens, and Publicans, ever that we read of in Holy Writ, denyed the benefit of their Prayers, and hearing the Apostles preach. I am very well satisfyed, that the Primitive Church [illegible: 1 letter]id not deny to Persons Excommunicated, Liberty to be present at the Prayers of the Church, but it was long after the Apostles times, and whether grounded upon any Practice of their's, I much doubt. Christians had a Liberty to pray for any who had not sinned the sin unto Death. That they might not be present at such Prayers, I cannot learn from any thing in Holy Writ.

Marginal references: Rom. 16, 17. 2 Thes. 3.14. 2 Joh. 10.