Part 18 (2/2)

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 G.o.d,” 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 a.s.semblies._

Thus far of the ruling a.s.semblies, which are styled presbyterial; next come into consideration those greater a.s.semblies, 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 lat.i.tude 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 a.s.semblies, above cla.s.sical presbyteries in number and power. These synodal a.s.semblies are made up, (as occasion and the necessity of the church shall require.) 1. Either of presbyters, sent from the several cla.s.sical 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 ec.u.menical 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 cla.s.sical 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 a.s.semblies than cla.s.sical 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 ec.u.menical, 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 ec.u.menical 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 ec.u.menical 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 a.s.semblies 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 cla.s.sical 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 cla.s.sical 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 const.i.tuted 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 elders.h.i.+ps to the cla.s.sical presbytery, and from thence to the provincial synod, so from the provincial to the national a.s.sembly, &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 wors.h.i.+p; not to coin new articles of faith, or devise new acts of divine wors.h.i.+p: but to explain and apply those articles of faith and rules of wors.h.i.+p 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 G.o.d_, Rom. iii. 2. 2. _Regulating_, in reference to external order and polity, in matters prudential and circ.u.mstantial, 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 a.s.semblies, 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 elders.h.i.+ps, the more imperfect it is, and the less it attains to the princ.i.p.al end: consequently, if there be a divine warrant for church government by single congregational elders.h.i.+ps, 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 a.s.sertions: 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.

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