The Divine Right of Church Government Part 19

a.s.sERTION I.

That Jesus Christ hath laid down in his word a pattern of a synod, yea, of a juridical synod, consisting of governing officers of divers presbyterial churches, is manifest, Acts xv. and xvi., where are plainly set forth: 1. The occasion of the synod. 2. The proper members of the synod. 3. The equal power and authority exercised by all those members.

4. The way and method of ordinary synodal proceeding. 5. The juridical acts of power put forth by the synod; with the issue and consequent of all upon the churches.

First, Here was a proper ground and occasion for a juridical synod. For thus the text expressly declareth, that "certain men which came down from Judea, taught the brethren, and said, Except ye be circ.u.mcised after the manner of Moses, ye cannot be saved; when therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem to the apostles and elders about this question," Acts xv. 1, 2, compared with ver. 5--"But there rose up certain of the sect of the Pharisees, which believed, saying, that it was needful to circ.u.mcise them, and to command them to keep the law of Moses;" and with ver. 23, 24--"The apostles, and elders, and brethren send greeting unto the brethren which are of the Gentiles, in Antioch, and Syria, and Cilicia: Forasmuch as we have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying, Ye must be circ.u.mcised and keep the law." In which pa.s.sages these things are evident:

1. That false doctrine, destructive to the doctrine of Christ in his gospel, did arise in the Church, viz: That circ.u.mcision and keeping of the ceremonial law of Moses was necessary to salvation, ver. 1, 5, 24; and this false doctrine promoted with lying, as if the apostles and elders of Jerusalem had sent forth the false teachers with directions to preach so, as their apology ("to whom we gave no such commandment," ver.

24) seems to import. Here is corruption both in doctrine and manners fit for a synod to take cognizance of.

2. That this corrupt doctrine was vented by certain that came down from Judea. It is evident, it was by certain of the sect of the Pharisees that believed; as Paul and Barnabas make the narrative to the church at Jerusalem, ver. 5, therefore the false teachers coming from Judea (where the Churches of Christ were first of all planted, and whence the church plantation spread) published their doctrines with more credit to their errors and danger to the churches; and so both the churches of Judea whence they came, and of Antioch, Syria, and Cilicia, whither they came, were interested in the business.

3. That the said false teachers by the leaven of their doctrine troubled them with words, subverting the souls of the brethren, both at Antioch, Syria, and Cilicia, ver. 23, 24; here was the disturbance and scandal of divers churches: compare ver. 39 with 41.

4. That Paul and Barnabas at Antioch had no small dissension and dispute against the false teachers, ver. 1, 2, that so (if possible) they might be convinced, and the Church's peace preserved, without craving further a.s.sistance in a solemn synod.

5. That after these disputes, and for the better settling of all the churches about this matter, (which these disputes could not effect,) _they decreed_ (or ordained) _that Paul and Barnabas, and some others of themselves, should go up to the apostles and elders at Jerusalem about this question, ver_. 2. Here was an authoritative mission of delegated officers from the presbyterial church at Antioch, and from other churches of Syria and Cilicia also, ver. 23, 41, to a synodal a.s.sembly with the presbyterial church at Jerusalem.

Secondly, Here were proper members of a synod convened to consider of this question, viz. the officers and delegates of divers presbyterial churches: of the presbyterial church at Jerusalem, the apostles and elders, Acts xv. 6: of the presbyterial church at Antioch, Paul, Barnabas, and others; compare verse 2 and 12. And besides these, there were brethren from other churches, present as members of the synod; as may appear by these two considerations, viz:

1. Partly, because it is called "The whole mult.i.tude," ver. 12; "The apostles and elders with the whole church," ver. 22; "The apostles, and elders, and brethren," ver. 23. This whole mult.i.tude, whole church, and brethren, distinct from the apostles and elders which were at Jerusalem, cannot be _the company of all the faithful at Jerusalem_, for (as hath been evidenced, Chap. XIV., Position 2,) they were too many to meet in one house. But it was the synodal mult.i.tude, the synodal church, consisting of apostles, and elders, and brethren; which brethren seem to be such as were sent from several churches, as Judas and Silas, ver. 24, who were a.s.sistants to the apostles and evangelists--Judas, Acts xv. 22, 32; Silas, Acts xv. 32, 40, and xvi. 19, and xvii. 4, 14, 15, and xviii.

5. Some think t.i.tus was of this synod also.

2. Partly because the brethren of Antioch, Syria, and Cilicia, were troubled with this question, ver. 23, 24. Therefore it cannot be reasonably imagined, but all those places sought out for a remedy; and to that end, severally and respectively sent their delegates to the synod at Jerusalem: else they had been very regardless of their own church peace and welfare. And the epistle of the synod was directed to them all by name, ver. 23; and so did formally bind them all, having men of their own members of the synod, which decrees did but materially, and from the nature of the thing, bind the other churches at Lystra and Iconium, Acts xvi. 4. Now, if there were delegates but from two presbyterial churches, they were sufficient to const.i.tute a synod; and this justifies delegates from ten or twenty churches, proportionably, when there shall be like just and necessary occasion.

Thirdly, Here all the members of the synod, as they were convened by like ordinary authority, so they acted by like ordinary and equal power in the whole business laid before them; which shows it was an ordinary, not an extraordinary synod. For though apostles and evangelists, who had power over all churches, were members of the synod, as well as ordinary elders; yet they acted not in this synod by a transcendent, infallible, apostolical power, but by an ordinary power, as elders. This is evident,

1. Because the Apostle Paul, and Barnabas his colleague, (called a prophet and teacher, Acts xiii. 1, 2, and an apostle, Acts xiv. 14,) were sent as members to this synod, by order and determination of the church of Antioch, and they submitted themselves to that determination, Acts xv. 2, 3; which they could not have submitted unto as apostles, but as ordinary elders and members of the presbytery at Antioch: they that send, being greater than those that are sent by them. Upon which ground it is a good argument which is urged against Peter's primacy over the rest of the apostles, because the college of apostles at Jerusalem sent Peter and John to Samaria, having received the faith, Acts viii. 14.

2. Because the manner of proceeding in this synod convened, was not extraordinary and apostolical, as when they acted by an immediate infallible inspiration of the Spirit, in penning the Holy Scriptures, (without all disputing, examining, or judging of the matter that they wrote, so far as we can read,) 2 Tim. iii. 16,17; 2 Pet. i. 20, 21; but ordinary, presbyterial, and synodal; by ordinary helps and means, (as afterwards shall appear more fully;) stating the question, proving and evidencing from Scripture what was _the good and acceptable will of G.o.d_ concerning the present controversy, and upon evidence of Scripture concluding, _It seemed good to the Holy Ghost, and to us_, Acts xv. 28; which words, any a.s.sembly, having like clear evidence of Scripture for their determination, may without presumption use, as well as this synod did.[114]

3. Because the elders and brethren (who are as authoritatively members of the synod as the apostles) did in all points as authoritatively act as the apostles themselves. For, 1. Certain other of the church of Antioch, as well as _Paul_ and _Barnabas_, were sent as delegates from the church of _Antioch_, Acts xv. 2. 2. They were all sent as well to the _elders_, as to the _apostles_ at _Jerusalem_, about this matter, ver. 2. 3. They were received at _Jerusalem_, as well by the _elders_, as the _apostles_, and reported their case to them both, ver. 4. 4. The _elders_, as well as the _apostles_, met together to consider thereof, ver. 6. 5. The letters containing the synodal decrees and determinations, were written in the name of the _elders and brethren_, as well as in the name of the _apostles_, ver. 23. 6. The _elders and brethren_, as well as the _apostles_, blame the false teachers for troubling of the Church, _subverting of souls_; declaring, that they gave the false teachers _no such commandment_ to preach any such doctrine, ver. 24. 7. The _elders and brethren_, as well as the _apostles_, say, "It seemed good to the Holy Ghost, and to us," ver. 28.

8. The _elders_ and _brethren_, as well as the _apostles_, did impose upon the churches "no other burden than these necessary things," ver.

28. 9. The _elders_, as well as the _apostles_, being a.s.sembled, "thought good to send chosen men of themselves," viz. _Judas_ and _Silas_, with _Paul_ and _Barnabas_, to _Antioch_, to deliver the synodal decrees to them, and to tell them the same things by mouth, ver.

22, 25, 27. 10. And the decrees are said to be ordained as well by the _elders_, as by the _apostles at Jerusalem_, Acts xvi. 4. So that through this whole synodal transaction, the elders are declared in the text to go on in a full authoritative course of judgment with the apostles, from point to point. And therefore in this synod, the apostles acted as ordinary elders, not as extraordinary officers.

Fourthly. Here was the ordinary way and method of synodal proceedings by the apostles, elders, and brethren, when they were convened unanimously, ver. 25. For,

1. They proceeded deliberatively, by discourses and disputes, deliberating about the true state of the question, and the remedy of the scandal. This is laid down, 1. More generally, "and when there had been much disputing," ver. 7. 2. More particularly, how they proceeded when they drew towards a synodal determination, Peter speaks of the Gentiles'

conversion, and clears the doctrine of justification "by faith without the works of the law," ver. 7-12. Then Barnabas and Paul confirm the conversion of the Gentiles, "declaring the signs and wonders wrought by them among the Gentiles," ver. 12. After them James speaks, approving what Peter had spoken touching the conversion of the Gentiles, confirming it by Scripture; and further adds (which Peter did but hint, ver. 10, and Paul and Barnabas did not so much as touch upon) a remedy against the present scandal, ver. 13-22. Here is now an ordinary way of proceeding by debates, disputes, allegations of Scripture, and mutual suffrages. What needed all this, if this had been a transcendent, extraordinary, and not an ordinary synod?

2. They proceeded after all their deliberative inquiries and disputes decisively to conclude and determine the matter, ver. 20-30. The result of the synod (as there is evident) is threefold. 1. To set down in writing their decrees and determinations. 2. To signify those decrees in an epistle to the brethren at Antioch, Syria, and Cilicia. 3. To send these letters by some from among themselves, viz. Judas and Silas, together with Paul and Barnabas, to all the churches that were offended or endangered, that both by written decrees and word of mouth, the churches might be established in faith and peace.

Fifthly, Here were several authoritative and juridical acts of power, put forth in this synod, according to the exigency of the present distempers of the churches. This appears plainly,

1. By the proceedings of the synod in accommodating a suitable and proportionable remedy to every malady at that time distempering the Church, viz. a triple medicine for a threefold disease.

1. Against the heresy broached, viz. that they must be circ.u.mcised and keep the ceremonial "law of Moses, or else they could not be saved,"

Acts xv. 2. The synod put forth a doctrinal power, in confutation of the heresy, and clear vindication of the truth, about the great point of "justification by faith without the works of the law," Acts xv. 7-23; and (Independents themselves being judges) a doctrinal decision of matters of faith by a lawful synod, far surpa.s.seth the doctrinal determination of any single teacher, or of the presbytery of any single congregation; and is to be reverently received of the churches as a binding ordinance of Christ.

2. Against the schism, occasioned by the doctrine of the false teachers that troubled the Church, Acts xv. 1, 2, the synod put forth a censuring power, stigmatizing the false teachers with the infamous brands of troubling the Church with words, subverting of souls, and (tacitly, as some conceive from that expression, "Unto whom we gave no such commandment," ver. 24) of belying the apostles and elders of Jerusalem, as if they had sent them abroad to preach this doctrine.

_Object_. But the synod proceeded not properly to censure the false teachers by any ecclesiastical admonition, or excommunication; therefore the power exercised in the synod was only doctrinal, and not properly juridical.

_Ans_. 1. They censured them in some degree, and that with a mark of infamy, ver. 24, as was manifested. And this was not only a warning and hint to the churches, to note such false teachers, avoid them, and withdraw from them, compare Rom. xvi. 17, 18, with 1 Tim. vi. 3-5; but also was a virtual admonition to the false teachers themselves, while their doctrines and ways were so expressly condemned. 2. They proceeded not to present excommunication, it is granted; nor was it at first dash seasonable, prudent, or needful. But the synod knew well, that if these false teachers, after this synodal mark of disgrace set upon them, should still persist in their course, incurably and incorrigibly obstinate, they might in due time be excommunicated by course; it being a clear case in itself that such heretics or schismatics, as otherwise cannot be reduced, are not to be suffered, but to be cast out of the churches. "An heretic, after once or twice admonition, reject," t.i.t.

iii. 10, 11; see Rev. ii. 2, 14, 20.

3. Against the scandal of the weak Jews, and their heart-estrangement from the Gentiles, who neglected their ceremonial observances, as also against the scandal of the Gentiles, who were much troubled and offended at the urging of circ.u.mcision, and the keeping of the law as necessary to salvation, ver. 1, 2, 19, 24, the synod put forth an ordering or regulating power, framing practical rules or const.i.tutions for the healing of the scandal, and for prevention of the spreading of it, commanding the brethren of the several churches to abstain from divers things that might any way occasion the same: "It seemed good to the Holy Ghost, and to us, to impose" (or lay) "upon you no further burden than these necessary things," Acts xv. 28, 29. Here is _burden_ and _necessary things_, (so judged to be necessary for those times, and that state of the Church,) and imposing of these upon the churches: will not this amount to a plain ordering power and authority? Especially considering that the word _to impose_, or _lay on_, when it is used of the judgment, act, or sentence of an a.s.sembly, ordinarily signifies an authoritative judgment, or decree, as, "Why tempt ye G.o.d, to lay, or impose, a yoke upon the neck of the disciples?" Acts xv. 10. Thus some in the synod endeavored to carry the synod with themselves, authoritatively to have imposed the ceremonies upon the churches; whom Peter thus withstands. So, "They bind heavy burdens, and hard to be borne, and impose them upon men's shoulders," Matt, xxiii. 4: and this laying on of burdens by the Pharisees, was not by a bare doctrinal declaring, but by an authoritative commanding, as seems by that, "teaching for doctrines the commandments of men," Matt. xv. 9.

2. By the t.i.tle or denomination given to the synodal results contained in their letters sent to the brethren. They are styled, "The decrees ordained, or judged," Acts xvi. 4. Here are plainly juridical authoritative const.i.tutions. For it is very observable,

That wheresoever the words translated _decree_ or _decrees_ are found in the New Testament, thereby are denoted, laws, statutes, or decrees: as "Decrees of Caesar," Acts xvii. 7: "A decree from Caesar," Luke ii. 1: Moses' ceremonial law, "The hand-writing to ordinances," Col. ii. 14: "The law of commandments in ordinances," Eph. ii. 15: and this word is found used only in these five places in the whole New Testament: and the Septuagint interpreters often use the word in the Old Testament to this purpose; for _laws_, Dan. vi. 8; for _decrees_, Dan. ii. 13, and iii.

10, 29, and iv. 3, and vi. 9.

And the other word translated _ordained_, when applied to an a.s.sembly by the Septuagint, is used for a judgment of authority, as, "And what was decreed against her," Esth. ii. 1; and so a word derived from it, signifies a _decree_, Dan. iv. 14, 21.

In this sense also the word is sometimes used in the New Testament, when applied to a.s.semblies; as, "Take ye him, and judge him according to your law," John xviii. 31; "Whom we laid hold upon, and would have judged according to our law," Acts xxiv. 6.

Now, if there be so much power and authority engraven upon these two words severally, how strongly do they hold forth authority, when they are applied to any thing jointly, as here to the synodal decisions!

3. By the consequent of these synodal proceedings, viz. the cheerful submission of the churches thereunto. This appears both in the church of Antioch, where the troubles first were raised by the false teachers; where, "when the epistle" of the synod "was read, they rejoiced for the consolation," Acts xv. 30, 31; and Judas and Silas exhorted and confirmed the brethren by word of mouth, according to the synod's direction, ver. 32; and in other churches, to which Paul and Timothy delivered the "decrees ordained by the apostles and elders which were at Jerusalem; and so were the churches confirmed in the faith, and abounded in number daily," Acts xvi. 4, 5; whence we have these evidences of the churches' submission to the synodal decrees: 1. The decrees are counted by the churches a consolation. 2. They were so welcome to them, that they _rejoiced for the consolation_. 3. They were hereby notably _confirmed in the faith_, against the false doctrines broached among them. 4. The churches _abounded in number daily_, the scandal and stumbling-blocks that troubled the Church being removed out of the way.

How should such effects so quickly have followed upon the publication of the synodal decrees, in the several churches, had not the churches looked upon that synod as vested with juridical power and authority for composing and imposing of these their determinations?

a.s.sERTION II.

That this juridical synod is for a rule to the churches of Christ in all succeeding ages, there need no new considerations for proof hereof; only let the reader please to look back to Position iv. of the last chapter, where the substance of those considerations which urge the pattern of presbyteries and presbyterial government for a rule to succeeding churches, is applicable (by change of terms) to the pattern of juridical synods.[115]

CHAPTER XV.

_Of the subordination of particular churches to greater a.s.semblies for their authoritative and judicial determination of causes ecclesiastical, and the divine right thereof._

The divine right of ecclesiastical a.s.semblies, congregational, cla.s.sical, and synodal, and of their power for church government, being thus evidenced by the Scriptures, now in the last place take a few words briefly touching the subordination of the lesser to the greater a.s.semblies, and the divine warrant thereof. In a.s.serting the subordination of particular churches to higher a.s.semblies, whether cla.s.sical or synodal,

1. It is not denied, but particular churches have within themselves power of discipline entirely, so far as any cause in debate particularly and peculiarly concerneth themselves, and not others.

2. It is granted, that where there is no consociation, or neighborhood of single churches, whereby they may mutually aid one another, there a single congregation must not be denied entire jurisdiction; but this falls not within the compa.s.s of ordinary rules of church government left us by Christ. If there be but one congregation in a kingdom or province, that particular congregation may do much by itself alone, which it ought not to do where there are neighboring and adjacent churches that might a.s.sociate therewith for mutual a.s.sistance.

3. It is granted, that every single congregation hath equal power, one as much as another, and that there is no subordination of one to another; according to that common and known axiom, An equal hath no power or rule over an equal. Subordination prelatical, which is of one or more parishes to the prelate and his cathedral, is denied; all particular churches being collateral, and of the same authority.

4. It is granted, that cla.s.sical or synodal authority cannot be by Scripture introduced over a particular church in a privative or destructive way to that power which G.o.d hath bestowed upon it; but contrarily it is affirmed, that all the power of a.s.semblies, which are above particular congregations, is c.u.mulative and perfective to the power of those inferior congregations.

5. It is granted, that the highest ecclesiastical a.s.sembly in the world cannot require from the lowest a subordination absolute, and at their own mere will and pleasure, but only in some respect; subordination absolute being only to the law of G.o.d laid down in Scripture. We detest popish tyranny, which claims a power of giving their will for a law.

'Tis subjection in the Lord that is pleaded for: the straightest rule in the world, unless the holy Scripture, we affirm to be a rule to be regulated; peace being only in walking according to Scripture canon, Gal. vi. ver. 16.