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The Divine Right of Church Government
by Sundry Ministers Of Christ Within The City Of London
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The latter of these, viz. that these primitive apostolical churches of Jerusalem, Antioch, Ephesus, and Corinth, were not every of them severally and respectively only one single congregation, (as some imagine,) but consisted every of them of more congregations than one. This shall be manifested in these four churches severally, as followeth:

The church of Jerusalem in Judea contained in it more congregations than one. This may be convincingly evidenced divers ways, particularly from, 1. The multitude of believers in that church. 2. The multitude of church officers there. 3. The variety of languages there. 4. The manner of the Christians' public meetings in those primitive times, both in the church of Jerusalem, and in other churches.

1. From the multitude of believers in the church of Jerusalem. For it is palpably evident to any impartial reader that will not wilfully shut his eyes, and subject his reason unto the groundless dictates of men, against the clear light of the Scripture, that there were more believers in the church of Jerusalem, than could ordinarily meet in one congregation, to partake of all the ordinances of Christ.

And this may fully appear by these many instances following. 1. Christ after his resurrection, and before his ascension, "was seen of above five hundred brethren at once," 1 Cor. xv. 6. 2. "After that of James, then of all the apostles," ver. 7. 3. At the election of Matthias, and before Christ's ascension, there were disciples together, the "company of their names together was as it were one hundred and twenty," Acts i. 15. 4. At Peter's sermon, "they that gladly received his word, were baptized. And that day were added about three thousand souls," Acts ii. 1, 4. 5. And "The Lord added to the Church daily such as should be saved," ver. 27. 6. Afterwards at another of Peter's sermons, "Many of them that heard the word believed; and the number of the men was about five thousand," Acts iv. 4. 7. After that, "Believers were the more added to the Lord, multitudes both of men and women," Acts v. 14. 8. Furthermore, the disciples multiplying, and the work of the ministry thereupon much increasing, the apostles were necessitated to appoint seven deacons for serving of tables, that they might wholly "give themselves to the ministry of the word and prayer," Acts vi. 1 to 7; whence some have thought, that there were seven congregations in Jerusalem, a deacon for every one. Certainly there were rather more than fewer, (saith the author of the Assertion of the Government of the Church of Scotland,[109]) though we cannot determine how many. However this, the Holy Ghost clearly testifieth that "The word of God increased, and the number of the disciples in Jerusalem multiplied greatly." 9. "And a great company of the priests became obedient to the faith," Acts vi. 7; and probably the example of the priests drew on multitudes to the Gospel. All these forementioned were in a short time converted, and became members of this one church of Jerusalem, and that before the dispersion occasioned by the persecution of the Church, Acts viii. 1. Now should we put all these together, viz. both the number of believers expressed in particular, which is 8,620, and the multitudes so often expressed in the general, (which, for aught we know, might be many more than the former,) what a vast multitude of believers was there in Jerusalem! and how impossible was it for them to meet all together in one congregation, to partake of all the ordinances of Jesus Christ! 10. In like manner, after the dispersion forementioned, the word so prospered, and the disciples brought into the faith by it, so multiplied, that it was still far more impossible for all the believers in the church of Jerusalem to meet in one congregation to partake of all the ordinances of Christ, than before. For it is said, "Then had the churches rest throughout all Judea" (and the church of Jerusalem in Judea was doubtless one of those churches) "and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and comfort of the Holy Ghost, were multiplied." 11. Again, "the word of the Lord increased and multiplied," Acts xii. 24. 12. Furthermore, when Paul, with other disciples, his fellow-travellers, came to Jerusalem, and "declared to James and the elders, what things God had wrought by his ministry among the Gentiles—They glorified the Lord, and said unto him, Thou seest, brother, how many" myriads (or ten thousands) "of believing Jews there are, and they are all zealous of the law"—Acts xxi. 20. Our translation seems herein very defective, rendering it how many thousands; whereas it should be, according to the Greek, how many ten thousands: and these myriads seem to be in the church of Jerusalem, seeing it is said of them, ver. 22, "The multitude must needs come together, for they will hear that thou art come." Now considering this emphatical expression, not only thousands, but ten thousand: not only ten thousand in the singular number, but ten thousands, myriads, in the plural number: nor only myriads, ten thousands, in the plural number, but how many ten thousands; we cannot in reason imagine but there were at least three ten thousands, viz: thirty thousand believers, and how all they should meet together in one congregation for all ordinances, let the reader judge. Thus far of the proof, from the multitude of believers in the church of Jerusalem.

Except. But the five thousand mentioned Acts iv. 4, are no new number added to the three thousand, but the three thousand included in the five thousand, as Calvin and Beza think.

Ans. 1. Then it is granted that five thousand one hundred and twenty, besides an innumerable addition of converts, were in Jerusalem; which if such a number, and multitudes besides, could for edification meet in one place, to partake of all the ordinances, let the reader judge.

2. Though Calvin and Beza think the three thousand formerly converted to be included in this number of five thousand, Acts iv. 4, yet divers both ancient and modern interpreters are of another mind, as Augustine. There came unto the body of the Lord in number three thousand faithful men; also by another miracle wrought, there came other five thousand.[110] These five thousand are altogether diverse from the three thousand converted at the first sermon: so Lorinus, Aretius, and divers others.

3. Besides a great number of testimonies, there are reasons to induce us to believe, that the three thousand are not included in the five thousand, viz: 1. As the three thousand mentioned in Acts ii. 41, did not comprehend the one hundred and twenty mentioned Acts i. 15, so it holds in proportion that the three thousand mentioned there, are not comprehended here in Acts iv. 4. Besides, 2. This sermon was not by intention to the church, or numbers already converted, but by occasion of the multitude flocking together to behold the miracle Peter and John wrought on the "man that was lame from his mother's womb;" as Acts iii. 10-12; so that 'tis more than probable that the five thousand mentioned Acts iv. 4, are a number superadded besides the three thousand already converted.

Except. But suppose such a number as three thousand, and afterwards five thousand were converted in Jerusalem, yet these remained not constant members of that Church, for the three thousand were not dwellers at Jerusalem, but strangers who came out of all countries to keep the feast of Pentecost: yea, Acts ii. 9, they are said expressly to be "dwellers of Mesopotamia, Cappadocia," &c., and so might erect churches where they came.

Ans. 1. 'Tis said, Acts ii. 14, "Peter standing" (when he began to preach this sermon wherein the three thousand were converted) "said, Ye men of Judea, and all ye that dwell at Jerusalem, hearken to my voice;" intimating that these he preached to dwelt at Jerusalem.

But grant that some of these men that heard Peter's sermon were formerly dwellers in Mesopotamia and Cappadocia, what hinders but that they might be now dwellers at Jerusalem?

3. The occasion of their coming up to Jerusalem at this time was not only the observation of the feast of Pentecost, (which lasted but a day,) but also the great expectation that the people of the Jews then had of the appearance of the Messiah in his kingdom, as we may collect from Luke xix. 11, where it is said, "They thought the kingdom of God should immediately appear;" so that now they might choose to take up their dwellings at Jerusalem, and not return, as they had been wont, at the end of their usual feasts.

4. The Holy Ghost makes mention that in the particular places mentioned, ver. 9, 10, that of all those nations there were some that dwelt at Jerusalem; read Acts ii. 5, "There were dwelling at Jerusalem Jews, devout men out of every nation under heaven;" if out of every nation, then out of those nations there specified; and even there dwelling at Jerusalem. 5. Those who were scattered by reason of persecution into Judea and Samaria, and other parts of the world, did not erect new churches, but were still members of that one church in Jerusalem; so saith the Scripture expressly, that "they" (of the church of Jerusalem) "were all scattered abroad throughout the region of Judea and Samaria," Acts viii. 1.

Except. Although it should be granted that before the dispersion mentioned Acts viii. 1, 2, the number was so great that they could not meet together in one place, yet the persecution so wasted and scattered them all, that there were no more left than might meet in one congregation?

Ans. After the dispersion there were more believers in Jerusalem than could meet together in one place for all acts of worship, as appears by Acts ix. 31, "The churches had rest throughout all Judea," &c., "and were multiplied;" Acts xii. 24, "The word of God grew and multiplied;" and Acts xxi. 20, James saith of the believers of this church, "how many thousands of the Jews there are which believe, and are zealous of the law;" or, as it is in the Greek, thou seest how many ten thousands there are of the Jews which believe; this text will evince, that there were many thousands in the church of Jerusalem after the dispersion, as hath been observed: and if this number were not more after the dispersion than could meet together to partake of all ordinances, let the reader judge.

Except. But the text saith expressly, all were scattered except the apostles.

Ans. All must be understood either of all the believers, or all the teachers and church officers in the church of Jerusalem, except believers; but it cannot be understood of all the believers that they were scattered: and therefore it must be understood that all the teachers and church officers were scattered, except the apostles. That all the believers were not scattered will easily appear: For, 1. 'Tis said that Paul broke into houses, "haling men and women, committed them to prison," ver. 3, and this he did in Jerusalem, Acts xxvi. 10; therefore all could not be scattered. 2. "They that were scattered, preached the word," ver. 4, which all the members, men and women, could not do; therefore by all that were scattered must of necessity be meant, not the body of believers in the church, but only the officers of the church. 3. If all the believers were scattered, to what end did the apostles tarry at Jerusalem—to preach to the walls? this we cannot imagine.

Except. But can any think the teachers were scattered, and the ordinary believers were not, except we suppose the people more courageous to stay by it than their teachers?

Ans. It is hard to say, that those that are scattered in a persecution, are less courageous than those that stay and suffer. In the time of the bishops' tyranny, many of the Independent ministers did leave this kingdom, while others of their brethren did abide by it, endured the heat and burden of the day, "had trial of cruel mockings, bonds and imprisonments:" now the Independent ministers that left us, would think we did them wrong, should we say that they were less courageous than those that stayed behind, enduring the hot brunt of persecution.

II. From the multitude of church officers in Jerusalem, it may further appear, that there were more congregations than one in the church of Jerusalem. For there were many apostles, prophets, and elders in this church of Jerusalem, as is plain, if we consider these following passages in the Acts of the Apostles. After Christ's ascension, "the eleven apostles returned to Jerusalem, and continued in prayer and supplication," Acts i. 12-14. Matthias chosen by lot, was also "numbered with the eleven apostles," Acts i. 26. "And when the day of Pentecost was fully come, they were all with one accord in one place," Acts ii. 1. "Peter standing up with the eleven, lift up his voice and said," Acts ii. 14. "They were pricked in their heart, and said to Peter and to the rest of the apostles, Men and brethren, what shall we do?" Acts ii. 37. "And the same day there were added about three thousand souls, and they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers," Acts ii. 42. "And with great power gave the apostles witness of the resurrection of the Lord Jesus," Acts iv. 33. "As many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet," Acts iv. 34, 35, 37. "Then the twelve called the multitude of the disciples to them," Acts vi. 2. "Now, when the apostles which were at Jerusalem," Acts viii. 14. "They determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the apostles and elders about this question. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders; and the apostles and elders came together," Acts xv. 2, 4, 6, 22, 23; xi. 30. And "in those days came prophets from Jerusalem unto Antioch," Acts xi. 27. In all which places, the multitude of apostles, elders, and prophets in this church of Jerusalem is evident. And it is further observable, that the apostles devolved the serving of tables upon the seven deacons, that they might wholly "give themselves to prayer and the ministry of the word," Acts vi, 2; which needed not, nor would there have been full employment for the apostles, if there had not been divers congregations in that one church of Jerusalem.

Except. 'Tis true, the apostles were for a time in Jerusalem, yet when in Judea or elsewhere any received the gospel, the apostles went abroad to erect other churches.

Ans. Touching the apostles going abroad, there can be given but one instance, Acts viii. 14, where the whole twelve went not forth, but only two were sent, viz. Peter and John: but suppose it were granted, that upon some special occasions the apostles went out from Jerusalem, can it be imagined that the apostles' ordinary abode would be at Jerusalem, to attend only one single congregation, as if that would fill all their hands with work?

Except. The apostles were well employed when they met in an upper room, and had but one hundred and twenty for their flock, and this for forty days together; now if they stayed in Jerusalem when they had but one hundred and twenty, and yet had their hands filled with work, the presence of the apostles argues not more congregations in Jerusalem than could meet in one place for all acts of worship.

Ans. 1. From Christ's ascension (immediately after which they went up to the upper chamber) to the feast of Pentecost, there were but ten days, not forty; so that there is one mistake.

2. During that time betwixt Christ's ascension and the feast of Pentecost, (whether ten or forty days is not very material,) the apostles were especially taken up in prayer and supplication, waiting for the promise of the Spirit to qualify them for the work of the ministry: now, because the twelve apostles, before they had received the extraordinary gifts of the Spirit, did continue for a short time in Jerusalem with a small number in prayer, will it therefore follow that after they had received these extraordinary gifts, that they were bound up within the limits of one single congregation?

Except. The argument that there were many teachers in Jerusalem, proves not that there were more congregations in Jerusalem than one, because there were then many gifted men, which were not officers, which yet occasionally instructed others, as Aquila did Apollos; therefore it seems they were only gifted persons, not officers.

Ans. 1. Grant that in those times there were many gifted men, not in office, which might occasionally instruct others, as Aquila did Apollos; yet it is further to be noted, that,

2. This instructing must be either private, or public; if private only, then the objection is of no force, (because these teachers instructed publicly;) if in public, then if this objection were of force, it would follow, that women might instruct publicly, because Priscilla, as well as Aquila, instructed Apollos.

3. The current of expositors say, that the seventy disciples were at Jerusalem among the one hundred and twenty, Acts i. 16, who were teachers by office.

III. From the variety of languages among the disciples at Jerusalem, it is evident there were more congregations than one in that one church: the diversity of languages among them is plainly mentioned in divers places, "And there were dwelling at Jerusalem, Jews, devout men out of every nation under heaven. Now every man heard them speak in his own language," &c., Acts ii. 5, 8-12. Now, of those that heard this variety of languages, and Peter's sermon thereupon, "They that gladly received his word, were baptized, and the same day there were added about three thousand souls," Acts ii. 41, which diversity of languages necessitated those members of the church of Jerusalem to enjoy the ordinances in divers distinct congregations in their own language. And that they might so do, the Spirit furnished the apostles, &c., with diversity of languages, which diversity of languages were as well for edification of them within the Church, as for a sign to them that were without.

Except. Though the Jews being dispersed were come in from other countries, yet they were all generally learned, and understood the Hebrew tongue, the language of their own nation, so that diversity of tongues proves not, that of necessity there must be distinct places to meet in.

Ans. 1. It is easier said than proved, that the Jews were so generally skilled in the Hebrew tongue, when, while they were scattered in Media and Parthia, and other places, they had no universities or schools of learning. Besides, it is not to be forgotten, that the proper language or dialect in those days in use among the Jews was Syriac; as appears by divers instances of Syriac words in the New Testament, as of the Jews' own terms: Acts i. 19, which "in their proper tongue, is called Aceldama;" John xix. 13. 17, Gabbatha, Golgotha, &c.; Mark xv. 34, Eloi, Eloi, lama-sabachthani; with divers other pure Syriac terms. Grant they did; yet,

2. There were in Jerusalem proselytes also, Romans, Cappadocians, Cretians, and Arabians, Acts ii. 10, 11; how could they be edified in the faith, if only one congregation, where nothing but Hebrew was spoken, met in Jerusalem; if so be there were not other congregations for men of other languages, that understood not the Hebrew tongue?

IV. From the manner of Christians' public meetings in those primitive times, both in the church of Jerusalem and in other churches. It is plain that the multitudes of Christians in Jerusalem, and other churches, could not possibly meet all together in one single congregation, inasmuch as they had no public temples, or capacious places for worship and partaking of all ordinances, (as we now have,) but private places, houses, chambers, or upper rooms, (as the unsettled state of the Church and troublesomeness of those times would permit,) which in all probability were of no great extent, nor any way able to contain in them so many thousand believers at once, as there were: "They met from house to house, to break bread," Acts ii. 46. "In an upper room the apostles with the women and brethren continued in prayer and supplication," Acts i. 12-14. We read of their meetings in the house of Mary, Acts xii. 12. In the school of one Tyrannus, Acts xix. 9. In an upper chamber at Troas, Acts xx. 8. In Paul's own hired house at Rome, Acts xxviii. 30, 31. In the house of Aquila and Priscilla, where the church met, therefore called the church in his house, Rom. xvi. 5; 1 Cor. xvi. 19. In the house of Nimphas, Col. iv. 15, and in the house of Archippus, Philem. 2. This was their manner of public meetings in the apostles' times: which also continued in the next ages, as saith Eusebius,[111] till, by indulgence of succeeding emperors, they had large churches, houses of public meeting erected for them.

To sum up all: 1. There were in the church at Jerusalem greater numbers of believers than could possibly meet at once to partake of all Christ's ordinances. 2. There were more church officers than one single congregation could need, or than could be fully employed therein, unless we will say, that they preached but seldom. 3. There was such diversity of languages among them, that they must needs rank themselves into several congregations, according to their languages, else he that spoke in one language to hearers of many several languages, would be a barbarian to them, and they to him. 4. Finally, their places of ordinary meeting were private, of small extent, incapable of containing so many thousands at once as there were believers; and by all these, how evident is it, that there must needs be granted that there were more congregations than one in this one church of Jerusalem!

II. The church of Antioch, in Syria, consisted also of more congregations than one. This appears,

1. From the multitude of believers at Antioch. For, 1. After the dispersion upon Saul's persecution, the Lord Jesus was preached at Antioch, and a great number believed, &c., Acts xi. 21. 2. Upon Barnabas's preaching there, much people was added to the Lord, Acts xi. 24. 3. Barnabas and Saul for a year together taught much people there, and disciples there so mightily multiplied, that there Christ's disciples first received the eminent and famous denomination of CHRISTIANS, and so were and still are called throughout the whole world, Acts xi. 25, 26.

2. From the multitudes of prophets and preachers that ministered at Antioch. For, 1. Upon the dispersion of the Jews at Jerusalem, divers of them (being men of Cyprus and Cyrene) preached the Lord Jesus at Antioch, Acts xi. 20; here must be three or four preachers at least, otherwise they would not be men of Cyprus and Cyrene. 2. After this Barnabas was sent to preach at Antioch; there is a fifth, Acts xi. 22-24. 3. Barnabas finds so much work at Antioch, that he goes to Tarsus to bring Saul thither to help him; there is a sixth, ver. 25, 26. 4. Besides these, there came prophets from Jerusalem to Antioch in those days; there are at least two more, viz. eight in all, Acts xi. 27, 28. 4. Further, besides Barnabas and Saul, three more teachers are named, viz. Simon called Niger, Lucius of Cyrene, and Manaen, Acts xii. 1-3. 6. Yea, "Paul and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also," Acts xv. 35. Now sum up all, what a multitude of believers, and what a college of preachers were here at Antioch! How is it possible that all these preachers should bustle themselves about one congregation (and doubtless they abhorred idleness) in dispensing the ordinances of Christ to them only? or how could so many members meet in one single congregation at once, ordinarily to partake of all ordinances?

III. The church of Ephesus (in Asia Minor, Acts xix. 22) had in it more congregations than one: For,

1. The number of prophets and preachers at Ephesus were many. Paul continued there two years and three months, Acts xix. 8, 10; and Paul settled there about twelve disciples who prophesied, Acts xix. 1, 6, 7. And how should these thirteen ministers be employed, if there were not many congregations? Compare also Acts xx. 17, 28, 36, 37, where it is said of the bishops of Ephesus, that "Paul kneeled down and prayed with them all, and they all wept sore." Here is a good number implied.

2. The gift of tongues also was given unto all these twelve prophets, Acts xix. 6, 7. To what end, if they had not several congregations of several languages, to speak in these several tongues unto them?

3. The multitude of believers must needs be great at Ephesus: For, 1. Why should Paul, who had universal commission to plant churches in all the world, stay above two years together at Ephesus if no more had been converted there than to make up one single congregation? Acts xix. 8, 10. 2. During this space, "all that dwelt in Asia," usually meeting at Ephesus for worship, "heard the word of the Lord, both Jews and Greeks," Acts xix. 10. 3. At the knowledge of Paul's miracles, "fear fell upon all the Jews and Greeks dwelling at Ephesus, and the name of the Lord Jesus was magnified," Acts xix. 17. 4. Many of the believers came and confessed, and showed their deeds, ver. 18, whereby is intimated that more did believe than did thus. 5. "Many also of them that used curious arts brought their books together, and burned them before all men, and they counted the price of them, and found it fifty thousand pieces of silver," (this they would never have done publicly if the major part, or at least a very great and considerable part of the city, had not embraced the faith, that city being so furiously zealous in their superstition and idolatry,) "so mightily grew the word of God, and prevailed," Acts xix. 19, 20. 6. Paul testifies that at Ephesus a great door and effectual was open unto him, viz. a most advantageous opportunity of bringing in a mighty harvest of souls to Christ, 1 Cor. xvi. 8, 9. Put all together, 1. The number of prophets and preachers; 2. The gifts of tongues conferred upon those prophets; and, 3. The multitude of believers which so abounded at Ephesus: how is it possible to imagine, upon any solid ground, that there was no more but one single congregation in the church of Ephesus?

IV. The church of Corinth in Graecia comprised in it also more congregations than one, as may be justly concluded from, 1. The multitude of believers. 2. The plenty of ministers. 3. The diversity of tongues and languages. 4. And the plurality of churches at Corinth. Let all these be well compared together.

1. From the multitude of believers. There appears to be a greater number of believers at Corinth than could all at once meet together to partake of all the ordinances of Christ: For, 1. At Paul's first coming to Corinth, and at his first sermon preached in the house of Justus, it is said, "And Crispus, the chief ruler of the synagogue, believed on the Lord, and all his house, and many of the Corinthians hearing, believed and were baptized," Acts xviii. 1, 7, 8. Here is Crispus and all his house, (which probably was very great, he being the chief ruler of the synagogue,) and many of the Corinthians, believing; an excellent first-fruits; for who can justly say but Paul at his first sermon converted so many as might be sufficient to make up one single congregation? 2. Immediately after this (Paul having shook his raiment against the Jews, who, contrary to his doctrine, opposed themselves and blasphemed; and having said unto them, "Your blood be upon your own heads, I am clean: from henceforth I will go unto the Gentiles," Acts xviii. 6) the Lord comforts Paul against the obstinacy of the Jews by the success his ministry should have among the Gentiles in the city of Corinth: "Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city," Acts xviii. 9, 10. Much people belonging to God, according to his secret predestination, over and besides those that already were actually his by effectual vocation. And much people, in respect of the Jews that opposed and blasphemed, (who were exceeding many,) otherwise it would have been but small comfort to Paul if by much people should be meant no more than could meet at once in one small single congregation. 3. Paul himself continued at Corinth "a year and six months teaching the word of God among them," Acts xviii. 11. To what end should Paul the apostle of the Gentiles stay so long in one place, if he had not seen the Lord's blessing upon his ministry, to bring into the faith many more souls than would make up one congregation, having so much work to do far and near? 4. "They that believed at Corinth were baptized," Acts xviii. 8. (Baptism admitted them into that one body of the Church, 1 Cor. xii. 13.) Some were baptized by Paul, (though but few in comparison of the number of believers among them: compare Acts xviii. 8, with 1 Cor. 14-17,) the generality consequently were baptized by other ministers there, and that in other congregations wherein Paul preached not, as well as in such wherein Paul preached; it being unreasonable to deny the being of divers congregations for the word and sacraments to be dispensed in, himself dispensing the sacrament of baptism to so few.

2. From the plenty of ministers and preachers in the church of Corinth, it is evident it was a presbyterial church, and not only a single congregation; for to what end should there be many laborers in a little harvest, many teachers over one single congregation? &c. That there were many preachers at Corinth is plain: For, 1. Paul himself was the master-builder there that laid the foundation of that church, 1 Cor. iii. 10, their spiritual father; "In Christ Jesus I have begotten you through the gospel," 1 Cor. iv. 15. And he stayed with them one year and a half, Acts xviii. II. 2. While the apostle sharply taxeth them as guilty of schism and division for their carnal crying up of their several teachers: some doting upon one, some upon another, some upon a third, &c. "Every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ," 1 Cor. i. 12. Doth not this intimate that they had plenty of preachers, and these preachers had their several followers, so prizing some of them as to undervalue the rest? and was this likely to be without several congregations into which they were divided? 3. When the apostle saith, "Though ye have ten thousand instructors in Christ, yet have ye not many fathers," 1 Cor. v. 15; though his words be hyperbolical, yet they imply that they had great store of teachers and preachers. 4. We have mention of many prophets in the church of Corinth: "Let the prophets speak two or three, and let the other judge—And the spirits of the prophets are subject to the prophets," 1 Cor. xiv. 20, 31. Here are prophets speaking two or three; and prophets judging of their doctrine, which sure were more than they that were judged; it being unreasonable for the minor part to pass judgement upon the major part. And though these prophets had extraordinary gifts, (as the church of Corinth excelled all other churches in gifts, 1 Cor. i. 7,) and were able to preach in an extraordinary singular way; yet were they the ordinary pastors and ministers of that church of Corinth, as the whole current of this fourteenth chapter evidenceth, wherein so many rules and directions, aptly agreeing to ordinary pastors, are imposed upon them for the well ordering of their ministerial exercises. Now, where there were so many pastors, were there not several congregations for them to feed? Or were they idle, neglecting the exercise and improvement of their talents?

3. From the diversity of tongues and languages, wherein the church did eminently excel. "In every thing ye are enriched by him, in all utterance, and in all knowledge—So that you come behind in no gift," &c., i.e., ye excel in every gift, more being intended than is expressed, 1 Cor. i. 5, 7. Among other gifts some of them excelled in tongues which they spake, the right use of which gift of tongues the apostle doth at large lay down, 1 Cor. xiv. 2, 4-6, 13, 14, 18, 19, 23, 26, 27. "If any speak in an unknown tongue let it be by two, or at the most by three, and that by course, and let one interpret." So that there were many endued with gifts of tongues in that church. To what end? Not only for a sign to unbelievers, ver. 22, but also for edification of divers congregations, of divers tongues and languages within that church of Corinth.

4. From the plurality of churches mentioned in reference to this church of Corinth. For the apostle regulating their public assemblies and their worship there, saith to the church of Corinth, "Let your women keep silence in the churches." It is not said, in the church, in the singular number; but in the churches, in the plural; and this of the churches in Corinth, for it is said, Let your women, &c., not indefinitely, Let women, &c. So that according to the plain letter of the words, here are churches in the church of Corinth, viz. a plurality of single congregations in this one presbyterial church. And this plurality of churches in the church of Corinth is the more confirmed if we take the church of Cenchrea (which is a harbor or seaport to Corinth) to be comprised within the church of Corinth, as some learned authors do conceive it may.[112]

POSITION II.

That there is in the word of Christ a pattern of one presbyterial government in common over divers single congregations in one church. This may be evidenced by these following considerations: For,

1. Divers single congregations are called one church, as hath at large been proved in the second position immediately foregoing; inasmuch as all the believers in Jerusalem are counted one church: yet those believers are more in number than could meet for all ordinances in any one single congregation. And why are divers congregations styled one church? 1. Not in regard of that oneness of heart and soul which was among them, "having all things common," &c., Acts iv. 32. For these affections and actions of kindness belonged to them by the law of brotherhood and Christian charity to one another, (especially considering the then present condition of believers,) rather than by any special ecclesiastical obligation, because they were members of such a church. 2. Not in regard of any explicit church covenant, knitting them in one body. For we find neither name nor thing, print nor footstep of any such thing as a church covenant in the church of Jerusalem, nor in any other primitive apostolical church in all the New Testament; and to impose an explicit church covenant upon the saints as a necessary constituting form of a true visible Church of Christ, and without which it is no Church, is a mere human invention, without all solid warrant from the word of God. 3. Not in regard of the ministration of the word, sacraments, prayers, &c. For these ordinances were dispensed in their single congregations severally, it being impossible that such multitudes of believers should meet all in one congregation, to partake of them jointly, (as hath been evidenced.) 4. But in regard of one joint administration of church government among them, by one common presbytery, or college of elders, associated for that end. From this one way of church government, by one presbytery in common, all the believers in Jerusalem, and so in other cities respectively, were counted but one church. 2. In every such presbyterial church made up of divers single congregations, there were ecclesiastical ruling officers, which are counted or called the officers of that church, but never counted or called governors, elders, &c., of any one single congregation therein; as in the church of Jerusalem, Acts xi. 27, 30, and xv. 2: of Antioch, compare Acts xiii. 1-3, with xv. 35: of Ephesus, Acts xx. 17, 28: and of the church of Corinth, 1 Cor. i. 12, and iv. 15, and xiv. 29.

3. The officers of such presbyterial churches met together for acts of church government: as, to take charge of the church's goods, and of the due distribution thereof, Acts iv. 35, 37, and xi. 30: to ordain, appoint, and send forth church officers, Acts vi. 2, 3, 6, and xiii. 1, 3: to excommunicate notorious offenders, 1 Cor. v. 4, 5, 7, 13, compared with 2 Cor. ii. 6: and to restore again penitent persons to church communion, 2 Cor. ii. 7-9.

Except. Receiving of alms is no act of government.

Ans. True, the bare receiving of alms is no act of government, but the ordering and appointing how it shall be best improved and disposed of, cannot be denied to be an act of government, and for this did the elders meet together, Acts xi. 30.

4. The apostles themselves, in their joint acts of government in such churches, acted as ordinary officers, viz. as presbyters or elders. This is much to be observed, and may be evidenced as followeth: for, 1. None of their acts of church government can at all be exemplary or obligatory upon us, if they were not presbyterial, but merely apostolical; if they acted therein not as ordinary presbyters, but as extraordinary apostles. For what acts they dispatched merely as apostles, none may meddle withal but only apostles. 2. As they were apostles, so they were presbyters, and so they style themselves, "The elder to the elect lady," 2 John i. "The elders which are among you I exhort," saith Peter, "who am also an elder," (i.e. who am a fellow-elder, or co-presbyter,) 1 Pet. v. 1; wherein he ranks himself among ordinary presbyters, which had been improper, unless he had discharged the offices and acts of an ordinary presbyter. 3. Their acts were such, for substance, as ordinary presbyters do perform, as preaching and prayer, Acts vi. 4: ordaining of officers, Acts vi. 6, and xiv. 23: dispensing of the sacraments, 1 Cor. i. 14; Acts ii. 42, and xx. 7: and of church censures, 1 Cor. v. 4, 5, compared with 1 Tim. v. ver. 1, ult.: which acts of government, and such like, were committed by Christ to them, and to ordinary presbyters (their successors) to the end of the world; compare Matt. xvi. 19, and xviii. 17, 18, to the end, and John xx. 21, 23, with Matt. xxviii. 18-20. 4. They acted not only as ordinary elders, but also they acted jointly with other elders, being associated with them in the same assembly, as in that eminent synod at Jerusalem, Acts xv. 6, 22, 23, and xvi. 4, "And as they went through cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem." 5. And, finally, they took in the church's consent with themselves, wherein it was needful, as in the election and appointment of deacons, Acts vi. 2, 3. 6. The deacons being specially to be trusted with the church's goods, and the disposal thereof, according to the direction of the presbytery, for the good of the church, &c.

Let all these considerations be impartially balanced in the scales of indifferent unprejudiced judgments; and how plainly do they delineate in the word, a pattern of one presbyterial government in common over divers single congregations within one church!

Except. The apostles' power over many congregations was founded upon their power over all churches; and so cannot be a pattern for the power of elders over many.

Ans. 1. The apostles' power over many congregations as one church, to govern them all as one church jointly and in common, was not founded upon their power over all churches, but upon the union of those congregations into one church; which union lays a foundation for the power of elders governing many congregations.

2. Besides, the apostles, though extraordinary officers, are called elders, 1 Pet. v. 1, to intimate to us, that in ordinary acts of church government, they did act as elders for a pattern to us in like administrations.

Except. The apostles, it is true, were elders virtually, that is, their apostleship contained all offices in it, but they were not elders formally.

Ans. 1. If by formally be meant, that they were not elders really, then it is false; for the Scripture saith Peter was an elder, 1 Peter v. 1. If by formally be meant that they were not elders only, that is granted; they were so elders, as they were still apostles, and so apostles as they were yet elders: their eldership did not exclude their apostleship, nor their apostleship swallow up their eldership.

2. Besides, two distinct offices may be formally in one and the same person; as Melchisedec was formally a king and priest, and David formally a king and prophet; and why then might not Peter or John, or any of the twelve, be formally apostles and elders? And ministers are formally pastors and ruling elders.

Except. 'Tis true, the apostles acted together with elders, because it so fell out they met together; but that they should meet jointly to give a pattern for an eldership, is not easy to prove; one apostle might have done that alone, which all here did.

Ans. 1. 'Tis true, the apostles as apostles had power to act singly what they did jointly; yet, when they acted jointly, their acts might have more authority in the Church: upon which ground they of Antioch may be conceived to have sent to the whole college of apostles and elders at Jerusalem, (rather than to any one singly;) why was this, but to add more authority to their acts and determinations?

2. Why should not their meeting together be a pattern of a presbytery, as well as their meeting together when they took in the consent of the people, Acts vi., in the choice of the deacons, to be a pattern or warrant that the people have a power in the choice of their officers? (as those of contrary judgment argue:) if one be taken in as an inimitable practice, why not the other?

3. If the apostles joining with elders, acted nothing as elders, then we can bring nothing of theirs into imitation; and by this we should cut the sinews, and raze the foundation of church government, as if there were no footsteps thereof in the holy Scriptures.

POSITION III.

Finally, That the pattern of the said presbytery and presbyterial government is for a rule to the churches of Christ in all after ages, may appear as followeth:

1. The first churches were immediately planted and governed by Christ's own apostles and disciples; 1. Who immediately received the keys of the kingdom of heaven from Christ himself in person, Matt. xvi. 19, and xviii. 17,18; John xx. 21, 23. 2. Who immediately had the promise of Christ's perpetual presence with them in their ministry, Matt, xxviii. 18-20; and of the plentiful donation of the Spirit of Christ to lead them into all truth, John xiv. 16, and xvi. 13-15; Acts i. 4, 5, 8 3. Who immediately received from Christ, after his resurrection and before his ascension, "commandments by the Holy Ghost,"—"Christ being seen of them forty days, and speaking of the things pertaining to the kingdom of God," Acts i. 2, 3; and, 4. Who were first and immediately baptized by the Holy Ghost, extraordinarily, Acts ii. 1-5. Now, who can imagine that the apostles and disciples were not actuated by the Spirit of Christ bestowed upon them? or did not discharge Christ's commandments, touching his kingdom imposed upon them? or did not duly use those keys of Christ's kingdom committed to them in the ordering and governing of the primitive churches? And if so, then the pattern of their practices must be a rule for all the succeeding churches, 1 Cor. xi. 1; Phil, iv. 9.

2. To what end hath the Holy Ghost so carefully recorded a pattern of the state and government of the primitive churches in the first and purest times, but for the imitation of successive churches in after times? "For whatsoever things wore written aforetime, were written for our learning," or instruction. But what do such records instruct us? Only in fact, that such things were done by the first churches? or of right also, that such things should be done by the after churches? Surely, this is more proper and profitable for us.

3. If such patterns of Christ's apostles, disciples, and primitive churches in matters of the government will not amount to an obligatory rule for all following churches, how shall we justify sundry other acts of religion commonly received in the best reformed churches, and founded only or chiefly upon the foundation of the practice of Christ's apostles and the apostolical churches? As the receiving of the Lord's supper on the Lord's days, Acts xx. 7, &c.; which notwithstanding are generally embraced without any considerable opposition or contradiction, and that most deservedly.



CHAPTER XIV.

Of the Divine Right of Synods, or Synodal Assemblies.

Thus far of the ruling assemblies, which are styled presbyterial; next come into consideration those greater assemblies, which are usually called synodal, or synods, or councils. They are so called from their convening, or coming together: or rather from their calling together. Both names, viz. synod and council, are of such latitude of signification, as that they may be applied to any public convention of people: but in the common ordinary use of these words, they are appropriated to large ecclesiastical assemblies, above classical presbyteries in number and power. These synodal assemblies are made up, (as occasion and the necessity of the church shall require.) 1. Either of presbyters, sent from the several classical presbyteries within a province, hence called provincial synods: 2. Or of presbyters, sent from the several provincial synods within a nation, hence called national synods: 3. Or of presbyters, delegated or sent from the several national churches throughout the Christian world, hence called ecumenical synods, or universal and general councils.

Touching the divine warrant of synods, and their power in church affairs, much need not be said, seeing divers learned authors have so fully stated and handled this matter.[113] Yet, that the reader may have a short view hereof, and not be left wholly unsatisfied, these two things shall briefly be opened and insisted upon, viz: 1. Certain considerations shall be propounded, tending to clear the state of the question about the divine right of synods, and their power. 2. The proposition itself, with some few arguments adduced, for the proof thereof.

For the former, viz: The true stating of this question about the divine right of synods, and of their power, well weigh these few considerations.

1. Synods differ in some respects from classical presbyteries, handled in Chap. XIII., though the nature and kind of their power be the same for substance. For, 1. Synods are more large extensive assemblies than classical presbyteries, the members of presbyteries being sent only from several single congregations, the members of synods being delegated from several presbyteries, and proportionably their power is extended also. 2. The exercise of government by presbyteries, is the common ordinary way of government held forth in Scripture. By synods it is more rare and extraordinary, at least in great part, as in case of extraordinary causes that fall out: as, for choosing an apostle, Acts i., healing of scandals, &c., Acts xv.

2. All synods are of the same nature and kind, whether provincial, national, or ecumenical, though they differ as lesser and greater, in respect of extent, from one another, (the provincial having as full power within their bounds, as the national or ecumenical within theirs.) So that the proving of the divine right of synods indefinitely and in general, doth prove also the divine right of provincial, national, and ecumenical synods in particular: for, greater and lesser do not vary the species or kind. What is true of ecclesiastical synods in general, agrees to every such synod in particular.

Object. But why hath not the Scripture determined these assemblies in particular?

Ans. 1. It is not necessary the Scripture should in every case descend to particulars. In things of one and the same kind, general rules may serve for all particulars; especially seeing particulars are so innumerable, what volumes would have contained all particulars? 2. All churches and seasons are not capable of synods provincial or national: for, in an island there may be no more Christians than to make up one single congregation, or one classical presbytery. Or in a nation, the Christian congregations may be so few, or so dispersed, or so involved in persecution, that they cannot convene in synods, &c.

3. The power of synods contended for, is, 1. Not civil; they have no power to take cognizance of civil causes, as such; not to inflict any civil punishments; as fines, imprisonments, confiscations, banishments, death, (these being proper to the civil magistrate:) but merely spiritual; they judge only in ecclesiastical causes, in a spiritual manner, by spiritual censures, to spiritual ends, as did that synod, Acts xv. 2. Not corruptive, privative, or destructive to the power of classical presbyteries, or single congregations; but rather perfective and conservative thereunto. As suppose a single congregation should elect a minister unsound in judgment, or scandalous in conversation, the synod may annul and make void that election, and direct them to make a better choice, or appoint them a minister themselves; hereby this liberty of election is not at all infringed or violated, but for their own advantage regulated, &c. 3. Not absolute, and infallible; but limited and fallible: any synod or council may err, being constituted of men that are weak, frail, ignorant in part, &c., and therefore all their decrees and determinations are to be examined by the touchstone of the Scriptures, nor are they further to be embraced, or counted obligatory, than they are consonant thereunto, Isa. viii. 20. Hence there is liberty of appeal, as from congregational elderships to the classical presbytery, and from thence to the provincial synod, so from the provincial to the national assembly, &c. 4. Finally, the power of synods is not only persuasive and consultative, (as some think,) able to give grave advice, and to use forcible persuasions in any case, which if accepted and followed, well; if rejected and declined, there is no further remedy, but a new non-communion instead of a divine church censure: but it is a proper authoritative juridical power, which all within their bounds are obliged reverently to esteem, and dutifully to submit unto, so far as agreeable to the word of Christ.

4. Finally, this authoritative juridical power of synods is threefold, viz. doctrinal, regulating, and censuring. 1. Doctrinal, in reference to matters of faith, and divine worship; not to coin new articles of faith, or devise new acts of divine worship: but to explain and apply those articles of faith and rules of worship which are laid down in the word, and declare the contrary errors, heresies, corruptions. Hence the Church is styled, the pillar and ground of truth, 1 Tim. iii. 15. Thus to the Jewish Church were committed of trust the oracles of God, Rom. iii. 2. 2. Regulating, in reference to external order and polity, in matters prudential and circumstantial, which are determinate according to the true light of nature, and the general rules of Scripture, such as are in 1 Cor. x. 31, 32; Rom. xiv.; 1 Cor. xiv. 26, 40, &c.; not according to any arbitrary power of men. 3. Censuring power, in reference to error, heresy, schism, obstinacy, contempt, or scandal, and the repressing thereof; which power is put forth merely in spiritual censures, as admonition, excommunication, deposition, &c. And these censures exercised, not in a lordly, domineering, prelatical way: but in an humble, sober, grave, yet authoritative way, necessary both for preservation of soundness of doctrine, and incorruptness of conversation; and for extirpation of the contrary. This is the power which belongs to synods. Thus much for clearing the right state of this question.

II. For the second thing, viz. the proposition itself, and the confirmation thereof, take it briefly in these terms.

Jesus Christ our Mediator hath laid down in his word sufficient ground and warrant for juridical synods, and their authority, for governing of his Church now under the New Testament. Many arguments might be produced for proof of this proposition: as, 1. From the light of nature. 2. From the words of the law, Deut. xvii. 8, 12, compared with 2 Chron. xix. 8, 11; Ps. cxxii. 4, 5, holding forth an ecclesiastical Sanhedrin in the Church of the Jews, superior to other courts. 3. From the words of Christ, Matt, xviii. 15-21. 4. From the unity of the visible Church of Christ now under the New Testament. 5. From the primitive apostolical pattern laid down, Acts xv., &c., and from divers other considerations; but for brevity's sake, only the two last arguments shall be a little insisted upon.

Argum. I. The unity or oneness of the visible Church of Christ now under the New Testament, laid down in Scripture, gives us a notable foundation for church government by juridical synods. For, 1. That Jesus Christ our Mediator hath one general, visible Church on earth now under the New Testament, hath been already proved, Part 2, Chap. VIII. 2. That in this Church there is a government settled by divine right, is evidenced, Part 1, Chap. I. 3. That all Christ's ordinances, and particularly church government, primarily belong to the whole general Church visible, for her edification, (secondarily to particular churches and single congregations, as parts or members of the whole,) hath been manifested, Part 2, Chap. VIII. Now, there being one general visible Church, having a government set in it of divine right, and that government belonging primarily to the whole body of Christ; secondarily, to the parts or members thereof; must it not necessarily follow, that the more generally and extensively Christ's ordinance of church government is managed in greater and more general assemblies, the more fully the perfection and end of the government, viz. the edification of the whole body of Christ, is attained; and on the contrary, the more particularly and singly church government is exercised, as in presbyteries, or single congregational elderships, the more imperfect it is, and the less it attains to the principal end: consequently, if there be a divine warrant for church government by single congregational elderships, is it not much more for church government by presbyteries, and synods, or councils, wherein more complete provision is made for the edification of the general Church or body of Jesus Christ?

Argum. II. The primitive apostolical practice in the first and purest ages of the Church after Christ, may further evidence with great strength the divine warrant for church government by juridical synods or councils. Let this be the position:

Jesus Christ our Mediator hath laid down in his word a pattern of a juridical synod, consisting of governing officers of divers presbyterial churches, for a rule to the Church of Christ in all succeeding ages.

For proof hereof take these two assertions: 1. That Jesus Christ hath laid down in his word a pattern of a juridical synod. 2. That this juridical synod is for a rule to the churches of Christ in all succeeding ages.

ASSERTION 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 circumcised 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 circumcise 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 circumcised and keep the law." In which passages these things are evident:

1. That false doctrine, destructive to the doctrine of Christ in his gospel, did arise in the Church, viz: That circumcision 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 assistance 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 assembly 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 multitude," ver. 12; "The apostles and elders with the whole church," ver. 22; "The apostles, and elders, and brethren," ver. 23. This whole multitude, 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 multitude, 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 assistants 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 Titus 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 constitute 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 God 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 assembly, 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 assembled, "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 circumcised 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 surpasseth 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," Tit. 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 circumcision, 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 constitutions 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 assembly, ordinarily signifies an authoritative judgment, or decree, as, "Why tempt ye God, 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 title 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 constitutions. 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 assembly 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 assemblies; 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?

ASSERTION 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 assemblies for their authoritative and judicial determination of causes ecclesiastical, and the divine right thereof.

The divine right of ecclesiastical assemblies, congregational, classical, 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 assemblies, and the divine warrant thereof. In asserting the subordination of particular churches to higher assemblies, whether classical 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 compass 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 associate therewith for mutual assistance.

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 classical or synodal authority cannot be by Scripture introduced over a particular church in a privative or destructive way to that power which God hath bestowed upon it; but contrarily it is affirmed, that all the power of assemblies, which are above particular congregations, is cumulative and perfective to the power of those inferior congregations.

5. It is granted, that the highest ecclesiastical assembly 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 God 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.

6. Nor is it the question whether friendly, consultative, fraternal, Christian advice or direction, be either to be desired or bestowed by neighboring churches, either apart or in their synodal meetings, for the mutual benefit of one another, by reason of that holy profession in which they are all conjoined and knit together: for this will be granted on all hands, though when it is obtained, it will not amount to a sufficient remedy in many cases.

But this is that which we maintain, viz. that the law of God holdeth forth a subordination of a particular church to greater assemblies, consisting of divers choice members, taken out of several single congregations: which assemblies have authoritative power and ecclesiastical jurisdiction over that particular church, by way of giving sentence in and deciding of causes ecclesiastical. For confirmation of this assertion, thus:

Argum. I. The light of nature may be alleged to prove, that there ought to be this subordination: this is warranted not only by God's positive law, but even by nature's law. The church is a company of people who are not outlawed by nature. The visible church being an ecclesiastical polity, and the perfection of all polity, doth comprehend in it whatsoever is excellent in all other bodies political. The church must resemble the commonwealth's government in things common to both, and which have the same use in both. The law of nature directs unto diversities of courts in the commonwealth, and the greater to have authority over the lesser. The church is not only to be considered as employed in holy services, or as having assemblies exercised in spiritual things, and after a spiritual manner, but it is also to be considered as consisting of companies and societies of men to be regularly ordered, and so far nature agreeth to it, that it should have divers sorts of assemblies, and the lower subordinate to the higher. That particular parts should be subject to the whole for the good of the whole, is found necessary both in bodies natural and politic. Is the foot to be lanced? though it have a particular use of its own, and a peculiar employment, yet it is to be ordered by the eye, the hand, and the rest. Kingdoms have their several cities and towns, which all have their governments apart by themselves; yet for the preservation of the whole, all join together in the Parliament. Armies and navies have their several companies and ships, yet in any danger every particular company and ship is ordered by the counsels and directions of the officers and guides of the whole army or navy. The Church is spiritual, but yet a kingdom, a body, an army, &c. D. Ames himself affirms that the light of nature requires that particular churches ought to combine in synods for things of greater moment. The God of nature and reason hath not left in his word a government against the light of nature and right reason. Appeals are of divine and natural right, and certainly very necessary in every society, because of the iniquity and ignorance of judges. That they are so, the practices of all ages and nations sufficiently testify.

Argum. II. The Jewish church government affords a second argument. If in that they had synagogues in every city, which were subordinate to the supreme ecclesiastical court at Jerusalem, then there ought to be a subordination of particular churches among us to higher assemblies; but so it was among them: therefore,

That the subordination was among them of the particular synagogues to the assembly at Jerusalem, is clear—Deut. xvii. 8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, 26.

That therefore it ought to be so among us, is as plain: for the dangers and difficulties that they were involved in without a government, and for which God caused that government to be set up among them, are as great if not greater among us, and therefore why should we want the same means of prevention and cure? Are not we in greater danger of heresies now in the time of the New Testament, the churches therein being thereby to be exercised by way of trial, as the apostle foretells, 1 Cor. xi. 19? Doth not ungodliness in these last times abound, according to the same apostle's prediction? Is there not now a more free and permitted intercourse of society with infidels than in those times?

Nor are the exceptions against this argument of any strength: as, 1. That arguments for the form of church government must yet be fetched from the Jewish Church; the government of the Jews was ceremonial and typical, and Christians must not Judaize, nor use that Judaical compound of subordination of churches: the Mosaical polity is abrogated now under the New Testament. Not to tell those that make this exception, 1. That none argue so much from the Jewish government as themselves for the power of congregations, both in ordination and excommunication, because the people of Israel laid hands on the Levites, and all Israel were to remove the unclean; 2. We answer, the laws of the Jewish church, whether ceremonial or judicial, so far are in force, even at this day, as they were grounded upon common equity, the principles of reason and nature, and were serving to the maintenance of the moral law. 'Tis of especial right, that the party unjustly aggrieved should have redress, that the adverse party should not be sole judge and party too, that judgment ought not to be rashly or partially passed upon any. The Jewish polity is only abrogated in regard of what was in it of particular right, not of common right: so far as there was in their laws either a typicalness proper to their church, or a peculiarness of respect to their state in that land of promise given unto them. Whatsoever was in their laws of moral concernment or general equity, is still obliging; whatsoever the Jewish Church had not as Jewish, but as it was a political church, or an ecclesiastical republic, (among which is the subordination of ecclesiastical courts to be reckoned,) doth belong to the Christian Church: that all judgments were to be determined by an high-priest, was typical of Christ's supremacy in judicature; but that there were gradual judicatories for the ease of an oppressed or grieved party, there can be no ceremony or type in this. This was not learned by Moses in the pattern of the Mount, but was taught by the light of nature to Jethro, Exod. xviii. 22, and by him given in advice to Moses. This did not belong unto the peculiar dispensation of the Jews, but unto the good order of the church.

To conclude our answer to this exception, if the benefit of appeals be not as free to us as to the Jews, the yoke of the gospel should be more intolerable than the yoke of the law; the poor afflicted Christian might groan and cry under an unjust and tyrannical eldership, and no ecclesiastical judicatory to relieve him; whereas the poor oppressed Jew might appeal to the Sanhedrin: certainly this is contrary to that prophecy of Christ, Psal. lxxii. 12, 14.

Argum. III. A third argument to prove the subordination of particular congregations, is taken from the institution of our Saviour Christ, of gradual appeals, Matt, xviii. 17, 18, where our Saviour hath appointed a particular member of a church (if scandalous) to be gradually dealt withal; first to be reproved in private, then to be admonished before two or three witnesses, and last of all to be complained of to the church: whence we thus argue:

If Christ hath instituted that the offence of an obstinate brother should be complained of to the church; then much more is it intended that the obstinacy of a great number, suppose of a whole church, should be brought before a higher assembly: but the former is true, therefore the latter. The consequence, wherein the strength of the argument lies, is proved several ways.

1. From the rule of proportion: by what proportion one or two are subject to a particular church, by the same proportion is that church subject to a provincial or a national assembly; and by the same proportion that one congregation is governed by the particular eldership representing it, by the same proportion are ten or twelve congregations governed by a classical presbytery representing them all.

2. From the sufficiency of that remedy that Christ here prescribes for those emergent exigencies under which the Church may lie; since, therefore, offences may as well arise between two persons in the same congregation, Christ hath appointed that particular congregations, as well as members, shall have liberty to complain and appeal to a more general judgment for redress: the salve here prescribed by Christ is equal to the sore; if the sore of scandal may overspread whole churches, as well as particular persons, then certainly the salve of appeals and subordination is here also appointed. If a man be scandalized by the neighbor-church, to whom shall he complain? The church offending must not be both judge and party.

3. From that ecclesiastical communion that is between churches and churches in one and the same province or nation, whereby churches are joined and united together in doctrine and discipline into one body, as well as divers particular persons in a particular congregation; since, therefore, scandals may be committed among them that are in that holy communion one with another, most unworthy of and destructive to that sacred league, certainly those scandals should be redressed by a superior judicatory, as well as offences between brother and brother.

4. He that careth for a part of a church must much more care for the whole; he whose love extends itself to regard the conversion of one, is certainly very careful of the spiritual welfare of many, the edification of a whole church; the influence of Christ's love being poured upon the whole body, bride and spouse, by order of nature, before it redound to the benefit of a finger or toe, viz. some one single person or other. Nor are the exceptions against this institution of gradual appeals of any moment.

The grand one, and that makes directly against our position is, that our Saviour would have the controversy between brother and brother to be terminated in a peculiar church, and that its judgment should be ultimately requested, he saith, Tell the church, not churches. The subordination here appointed by Christ is of fewer to more, but still within the same church, not without it. To which we answer, our Saviour means not by church only one single particular congregation, but also several, combined in their officers, as appears by these following reasons.

1. A particular church in sundry cases cannot decide the difference, or heal the distemper our Saviour prescribes against; as when a particular church is divided into two parts, both in opposition one to the other; or when one church is at variance with another; if Christ here limits only to a particular church, how shall such distempers be remedied?

2. When Christ bids tell the church, he speaks in allusion to the Jewish Church, which was represented not only by parts in the single synagogue or congregation, but wholly in their sanhedrin, consisting of select persons, appointed by God, for deciding controversies incident to their particular congregations, and their members. So that we may thus reason: the subordination here established by Christ is so far to be extended in the Christian Church, as in the Church of the Jews, for Christ alludeth to the Jewish practice; but in the Jewish Church there was a subordination of fewer to more, not only within the same synagogue or congregation, but within the whole nation, for all synagogues were under the great council at Jerusalem. Now that Christ gives here the same rule that was of old given to the Jews for church government, is clear, 1. From the censure of the obstinate, who was to be reputed a heathen and a publican; wherein is a manifest allusion to the present estate of the Church of the Jews; and, 2. From the familiarity and plainness of Christ's speech, Tell the church, which church could not have been understood by the disciples had not Christ spoken of the Jewish judicatory; besides which they knew none for such offences as Christ spake of to them, there being no particular church which had given its name to Christ: as also, 3. From his citing the words of that text, Deut. xix. 15, where the witnesses and offenders were, by way of further appeal, to stand before the Lord, before the priests for judgment, ver. 17.

3. It is plain that our Saviour intended a liberty of going beyond a particular congregation for determining cases of controversy, from the reason of that subordination which Christ enjoins, of one to two or three, and of them to the church. The reason of that gradual progress there set down, was because in the increase of numbers and greatness of assemblies, more wisdom, judgment, and gravity is supposed to be, than in the admonitions of a few and smaller number; now, then, this power of right admonition increaseth with the number of admonishers, as well without as within the same congregation; if ten go beyond two in wisdom and gravity, forty will go beyond ten, and be more likely to win upon the offender, and regain him.

Argum. IV. A fourth argument is taken from the pattern of the apostolical churches, Acts xv.

The church of Antioch (though presbyterial, as was proved Chapter XIII., Position II.) was subordinate to the synod at Jerusalem; therefore a particular church is subordinate to higher assemblies, &c.

If a synodal decree did bind them in those times, then may it bind particular churches now, and these ought even still to be subject to synods.

The consequence is undeniable, unless we hold that what the synod there imposed was unjust, or that we have now less need of those remedies than they had; nay, since the apostles (who were assisted with an extraordinary spirit of inspiration) would nevertheless in a doubtful business have synodal conventions for determining of controversies, much more ought we to do so whose gifts are far inferior to theirs; and unless it had been in their determination to leave us their example of a synodal way of church government for our pattern, they had not wanted the meeting together of so many with them for decision of the doubt, whose doctrine was infallible, and of itself, without an assembly, to be believed.

The exceptions against this pattern of church polity are of no validity, e.g.

1. This was no synod. First, that it was no synod appears, in that we read of no word of a synod. Secondly, no commissioners from Syria and Cilicia, which churches should have sent their delegates, had they been a synod, and had their decrees been to have bound in a synodal way. Thirdly, all the believers had voices here.

2. If it were a synod, yet it is no pattern for us, in regard it was consisting of members guided by an infallible and apostolical spirit.

We answer, 1. Here is the thing synod, though not the word, which is a meeting consisting of the deputies of many single churches.

2. That Jerusalem and Antioch had their commissioners there, is evident; and by consequence many single churches had their commissioners, for there were many single congregations at Jerusalem and Antioch, as hath been proved, Chapter XIII., Position II.; that these met together, the word used, verse 6, they came together, evidenceth, and verse 25. For the churches of Syria and Cilicia not sending their commissioners, it follows not that because they are not named, therefore they were not there; and if they were not there, therefore they ought not to have been: but it is rather thought Syria and Cilicia had commissioners there, in regard the synodal decrees are directed to them as well as others, and the decrees bound them, which they could not do as formal Scripture; for the words, it seemeth good to us, and their submitting the matter to disputation, argue the contrary; therefore as synodal decrees, which inasmuch as they bound those churches, they either were present, or were obliged to be present by their commissioners.

3. To that exception, that the multitude of believers had voices there, and therefore it is not one of our synods, ver. 22—

We answer, it can nowise be proved that every particular believer had a suffrage in the assembly.

Eminent divines[116] understand by multitude and church, the multitude and whole church of apostles and elders, who are said to be gathered together, verse 6, to consider of the matter; besides which no other multitude is said to be gathered together, while the matter was in debate; yet we shall not deny even to other members the liberty of their consent and approbation, and freedom to examine all determinations by the rule of God's word: but the ordaining and forming those decrees is here evinced to be by the apostles and elders, when as they are called their decrees, Acts xvi. 4,6.

3. Those only had definitive votes, who met together synodically to consider of the question; but they were only the apostles and elders, Acts xv. 6. That the epistle is sent in the name of all, is granted; because it was sent by common consent, and withal thereby was added some more weight to the message.

4. Further, if the believers of Jerusalem voted in that assembly, by what authority was it? How could they impose a burden upon, and command decrees unto the churches of Syria and Cilicia, and other churches, who, according to our brethren's opinion, were not only absent in their commissioners, but independent in their power?

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