The Due Right of Presbyteries, Chapter 10 · Section 15 · Objection 2
ACT. XV.
A Patterne of a juridicall Synod.
THat the Apostles in that famous Synod, Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority, but onelyonly, as Elders, and the Doctors and Teachers assisted with an ordinary spirit, to me is evident from the course of the context.
1. Because Act. 15. when a controversie arise in the Church … Antiochia, aEpiphanius haer. 26. al…s 28Epiphanius saith, as also bHieronymus Epist. 89.Hieronymus, by C…mbus, and others, touching the keeping of Moses his Law, especially the Ceremonies, except they would bee losers in the bu…nesse of their salvation, Paul could not goe as sent by Ami…h to submit that Doctrine, which hee received not from flesh and blood, but by the revelation of Jesus Christ, Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit i… P…ul, would submit himselfe, and his Doctrine to the immediately inspiring spirit in Paul, Peter, Apostles, and Elders, therefore Paul and Birnabas, come as sent to Jerusalem, not … Apostles, or as immediately inspired, but as ordinary teach…. Therefore saith cDiodatus, au in Act. 15.Diodatus, Not because these two A… … were every wayequall to the rest in the light and conduct … Spirit, and in Apostolicall authority, Gal. 2. 6. 8. had any … instruction, or of confirmation, but only to give the weake …, who had more confidence in Peter and James, and in the Church at Jerusalem, and to stop false doctors mouths, and to esta…, by common votes, a generall order in the Church. Hence when a controversie ariseth in the Apostolicke Church, and the Controversie is betwixt an Apostle as Paul was, and others, and both sides alledge Scripture, as here both did, out of all controversie, there is no reason, that the Apostle Paul, who was now a party should judge it: and when a single Congregation in the like case is on two sides, about the like question, nature, reason and Law cry that neither can bee judge, and therefore a Synod is the divine and Apostolick remedie which must condemne the wrong side, as subverters of soules, as here they doe, v. 24. And the Apostle when hee will speake and determine as an Apostle, hee taketh it on him in another manner, as Gal. 5. 2. Behold I Paul say unto you, that if you bee circumcised Christ shall profit you nothing; hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy Ghost: but it were absurd to send the immediately inspired organ of the holy Ghost as such, to aske counsell and seeke resolution from the immediatly inspired organs of the holy Ghost. 2. The rise of controversies in a Church is not Apostolick, nor temporary or extraordinary, but to ordinary wee have the Scriptures indeed to consult with, so had the Churches, whose soules were notwithstanding subverted, v. 24. and this assembly doth determine the controversie by Scripture, v. 14. Simeon hath declared how God at the first did visit the Gentiles, &c. v. 15. And to this agree the words of the Prophets, as it is written, &c. But because Scriptures may bee alledged by both sides, as it was here, and wee have not the Apostles now alive to consult withall, can Jesus Christ have left any other externall and Church-remedy, when many Churches are perverted, as here was the cases of the Churches of the Gentiles, v. 23. in Antioch, Syria, and Cilicia, then that Teachers and Elders bee sent to a Synod to determine the question according to the Word of God?
2. Here also is a Synod and a determination of the Church of Antioch, v. 2. foreign, They determined to send Paul and Barnabas to Jerusalem: I prove that it was a Church determination, for Chap. 14. 26. Paul and Barnabas come to Antioch; v. 24. And when they were come, foreign, having gathered together the Church of Antioch, they rehearsed all that God had done by them, and how hee had opened the doore of faith unto the Gentiles, (28. And there they abode a long time with the disciples) Chap. 15. 1. And certaine m…n which came downe from Iudea, taught the brethren, Except yee bee circumcised after the manner of Moses, yee c… bee saved; hence v. 2. when there was much debate about the question, and it could not bee determined there, foreign, they made a Church-ordinance to send Paul and Barnabas as Church-messengers, o… Church-Commissioners to the Synod, and foreign relateth to foreign the gathered together Church, Chap. 14. v. 27. and it is …eare, …. 3. foreign, being sent on their way by the Church, to … of Antiach: Ergo, this was an authoritative Church sending, and not an Apostolick journey performed by Paul as an Apostle, but as a messenger of the Church at Antioch, and as a messenger Paul returneth with Barnabas and giveth a due rec…oning and account of his commission to the Church of Antioch, who sent him, v. 30. So when they, (Paul and Barnabas having received the determination of the Synod) w…en they were dismissed, they came to Antioch, foreign, which words are relative to Chap. 14. 27. having gathered together the Church, and to Chap. 15. 3. being sent on their way by the Church, so here having gathered the whole Church, the multitude, they delivered the Epistle of the Synod, and read it in the hearing of all the multitude, for it concerned the practise of all whereas it was foreign the Church which sent them, Cb. 14. 27. Ch. 15. 2. 3. So here wee have a subordination of Churches and Church-Synod, for the Synod or Presbytery of Antioch, called the Church con…eened, Ch. 14. 27. and the Church ordaining and enacting that Paul and Barnabas shall be sent as Commissioners to Jerusalem, is subordinate to the greater Synod of Apostles and Elders at Jerusalem, which saith to mee that controversies in an interiour Church-meeting are to be referred to an higher meeting con…ting of more.
3. The foreign, this dissention and disputation betweene Paul and B…rnabas, and some of the beleeving Jewes who taught the brethren they behoved to be circumcised, was a Church-entroversie; Paul and Barnabas did hold the negative, and defended the Church of the brethren from embracing such wicked opinions; and when Antioch could not determine the question, Paul and Barnabas had recourse to a Synod, as ordinary Shepheards, who when they could not perswade the …rethren of the falsehood of the doctrine, went to seeke helpe against subverters of soules, (as they are called, v. 24.) at the established judicatures and ecclesiasticail meetings; for when Pauls preaching cannot prevaile, though it was canonicall, hee descendeth to that course which ordinary Pastors by the light of nature should doe, to seeke helpe from a Colledge of Church-guides; Ergo, Paul did not this meerely as an Apostle.
4. Vers. 6. The Apostles & Elders came together in an assembly, foreign, to consider of this matter This Synodicall consideration upon the Apostles part, was either Apostolick, or it was Ecclesiastick. It was not Apostelick, because the Apostles had Apostolically considered of it before, Paul had determined v. 2. against these subverters, that they should not bee circumcised, nor was it a thing that they had not fully considered before, for to determine this was not so deepe a mystery as the mystery of the Gospell; now he saith of the Gospell, …. 1. 13. I received it not of men, neither was I taught it, but by the revelation of Jesus Christ, v. 16. When it ples'ed God to reveale his sonne to me that I should preach him among the …eathen, I conferred not with flesh and blood, neither went I up to Jerusalem to them that were Apostles before me, &c. then farre lesse did hee conferre with Apostles and Elders, as touching the ceremonies of Moses his Law. If any say, this was an Ecclesiastick meeting, according to the matter, Apostolick, but according to the forme, Ecclesiastick, in respect the Apostles and Elders meet to consider how this might be represented to the Churches as a necessary dutie in this case of scandall; This is all wee crave, and the decree is formally ecclesiastick, and so the Apostles gave out the decree in an ecclesiasticall way, and this consideration Synodicall is an ecclesiasticall discussion of a controversie which concerned the present practise of the Churches, and it not being Apostolick must obliege many Churches convened in their principall guides, otherwise wee agree that the matter of every ecclesiasticall decree, be a Scripturall truth, or then warranted by the evident light of nature.
5. The manner of the Apostles proceeding in this councell holdeth forth to us that it was not Apostolicke, because they proceed by way of communication of counsells. 1. What light could Elders adde to the Apostles as Apostles, but the Elders as well as the Apostles, convened to consider about this matter, and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles, and they are the decrees of the Elders no lesse then of the Apostles, Act. 16. …. 4. a derivation of the immediate impi…ing Spirit to … Elders, and by them as fellow-members of the Synod to the Apostles, and a derivation of this immediat Apostolick spirit, by the Apostles to the Elders to make them also infallible, is unknowne to Scripture; for one Prophet did not immediatly inspire another, and one Apostle did not immediatly inspire another, wee read not in the Word of any such thing, and therefore it is said, Act. 15. 7. foreign, And when there had beene much disputing Peter s…d up. All who interpret this place say, even Papists not ex…pted, as Salmero com.in … Salmeron, L…mus …. Lorinus, Cornelius a lapt. Cornelius a lapide, and others on the place, that when there is not consultation and disputing on both sides to find out the truth, but an absolute authoritie used by commanding, the proceeding of the counceil is rash (saith Salmeron;) now the Prophets were immediatly inspired, without any consultation with men in delivering Gods will, and they saw the visions of God, as it is said. And the Word of the Lord came to Jeremiah, to Ezechiel, to Hosea, &c. and bee said, &c. yea when a propheticall spirit came upon Ba…m, Num. 24. bee seeing the visions of God, hee prophecied directly contrary to his owne carnall mind, and to his consultation with Bal…k: now it is cleare that the Apostles, what they spake, by the breathings and inspirations of that immediatly inspiring Spirit is no lesse cannonick Scripture, then the prophecies of the immediatly inspired Prophets, who saw the visions of God, and therefore 2 Pet. 1. 16, 17, 18, the voyce that the Apostles heard from heaven, This is my beloved Sonn… in whom I am well pleased, is made equall with the word of proph…cie and propheticall Scripture, which the holy men of God spale, … they were moved by the holy Ghost, v. 19, 20, 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures, v. 15, 16. now all Scripture, 2 Tim. 3. 16. is given by divine inspiration, and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority, 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before, by the holy Prophets, and of the commandements of us the Apostles of the Lord and Saviour, whence to mee this synodicall consultation is not Apostolicall, but such as is obligatory of the Churches to the end of the world, and a patterne of a generall Synod.
6. This assembly is led by the holy Spirit, as is cleare, v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles, but that ordinary Synodicall spirit (to borrow that expression) that is promised to all the faithfull pastors and rulers of the Church to the end of the world: because the immediatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration, did necessitate the Prophets and Apostles to acquiesce, and prophesie, and to doe and speake whatsoever this spirit inspired them to doe, and to speake: but this spirit spoken of, v. 28. doth not so, but leaveth the assembly to a greater libertie, because the assembly doth not acquiesce to that which Peter saith from Gods Word, v. 7, 8, 9, 10, 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith, v. 12. but onelyonly to that which James saith, v. 13, 14, 15, 16, 17, 18. but especially to his conclusion which hee draweth from the Law of nature, not to give scandall, and from the Scriptures cited by himselfe, and by Peter, v. 19, 20. Wherefore my sentence is, saith James, &c. and this clearely is the sentence of James as a member of the Synod, v. 19. foreign, which is an expression clearly insinuating that the judgement of James, though it was not contrary to that which Peter, Paul, and Barnabas had spoken, yet that is was somewhat diverse from them, and more particular, and the very mind of the holy Ghost which the whole Synod followed; and therefore though Peter and Paul spake truth, yet did they not speake that truth, which did compose the controversie, and this is to mee an argument that they all spake, as members of the Synod, and not as Apostles.
7. The immediatly inspired Apostolick Spirit, though it may discourse and inferre a conclusion from such and such premisses, as Paul doth, Rom. 3. 28. and hee proveth from the Scripture, Rom. 4. 4. 5. 6. that wee are justified by saith without workes, and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture, Matth. 22. 31. Luk. 24. 25, 26, 27. and so have both the Prophets and Apostles argued, yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another. and yet doth not obtaine the conclusion in hand, but here Pe… and Paul argue from Scripture, and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law, as they would bee saved, yet they did not remove the question, nor satisfic the consciences of the Churches, in their present practise, for if James had not said more, then the Churches had not beene sufficiently directed in their practise by the Synod, and for all that Peter and Paul said, the Churches might have ea…n meates offered to Idols, and blood, and things strangled, which at that time had been a sin against the Law of nature, and a great stumbling block, and a scandalizing of the Jewes. Except therefore wee say that the Apostles intending as Apostles to determine a controversie in the Church, they did not determine it, which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture, wee must say that Peter, Paul, and James here spake as members of an eccle…iasticall Synod, for the Churches after-imitation.
8. If the Apostles here as Apostles give out this decree, then it would seeme that as Apostles, by virtue of the immediatly inspiring spirit, they sent messengers to the Churches, for one spirit directeth all, and by this Text, wee should have no warrant from the Apostles practise, to send messengers to satisfie the consciences of the Churches, when they should bee troubled with such questions: now all our Divines and reason doth evince that a Synod may by this Text send messengers to resolve doubting Churches, in points dogmaticall; for what the Apostles doe as Apostles, by that power by which they writ canonick Scripture, in that wee have no warrant to imitate them.
9. I propounded another argument before, which prevaileth much with mee; The Elders of an ordinary Presbytery and Churches, such as conveened at this Synod cannot be collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture, but in this Synod not onelyonly Elders, but the whole Church, as our reverend brethren teach, were actors in penning this decre, Act. 15. 28. Ergo, this decree is Synodicall, not Apostolick. I have heard some of our reverend brethren say, all were not actors in the decree, pari gradu authoritatis, with a like degree: and equall authoritie, every one according to their place did concurre in forming this decree. I answer, it cannot bee said that all in their owne degree saw the visions of God, and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture, for Paul in penning this, The cloake that I left at Troas bring with thee, and the Parchmen…s, was no lesse immediatly inspired of God, then were the Prophets, who saw the visions of God, and then when hee penned the, 1 Tim. 1. 15. That Jesus Christ came into the world to s… sinners; except wee flee to a Popish distinction which Duvallius and Jesuits hold, that all and every part, tota Scriptura, and totum Scripturae, is not given by divine inspiration, because (say they) the Apostles spake and wrote some things in the New Testament as immediatly inspired by God, as did the Prophets, but they spake and wrote other things … necessary, with an inferiour and Apostolick or Synodica… spirit, which the Pe…e and Church may decree in Synods to …ee received with the like faith and subjection of conscience, as if the Apostles had written them. 2. You must say there was two holy … the penning of the decree, one immediatly inspiring the Apostles, another inferior assisting the Elders; or at … diverse and most different acts of that same ho…y … way inspiring the Apostles, and in a fallible way, inspiring the Elders. But with your leave, Act. 21. 24. The ordinary I…es…ytery at Ierusalem, by that same Synodicall spirit, by which they or…aine Paul to purifie himselfe, doe ascribe to themselves this decree, v. 25. 3. Wee de…ire a warrant from Gods Word, of commixion of immediatly inspired Apostles as immediatly inspired with Elders, assisted with an ordinary spirit, for the p… ning of Scripture.
10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery, Act. 21. 18. and contradivided from the Church of Jrusalem, v. 22. The multitude must needs come together, for they heare that thou art come, did ordaine Paul to purifie himselfe, and it is cleare Paul otherwise would not have purified himselfe, and therefore hee did not by the immediatly inspired spirit purifie himselfe, and obey their decree, which was grounded upon the Law of nature, not to scandalize weake beleevers, v. …0, 21. and bt this same holy spirit did Paul with other of the Apostles write this decree, as is cleare v. 25.
11. If the Apostles did all in this Synod as immediatly inspired by God, then should the Synod have followed the determination of any one Apostle, of Peter and Paul, as well as of …, for the immediatly inspiring spirit is alike perfect in all …s determinations, but it is said expresly, v. 22. foreign, &c. Then it seemed good to the Apostles, &c. and so to …, and Peter, and Paul, to follow the sentence of James, … the rest of the Apostles; now if James spake as an immediately inspired Apostle, and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod, then should James have acquiesced to what Peter and Paul aid, and not to what hee said himselfe, and Peter should have acquiesced to what hee said, and Paul to what hee said, … every inspired writer is to obey what the immediatly inspiring Spirit saith, and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled, then to what James said, Ergo, by the Apostles consequence, v. 24. (we gave … such commandement, that you must bee circumcised, Ergo, you should not bee circumcised) so this consequence is good, Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood, Ergo, by the like consequence the Synod was not to command n… abstinence from blood, which consequence is absurd, Ergo, they command not here as Apostles, 2. The Synod should have been left in the midst to doubt, whether shall wee follow Paul and Peter, who speake and command n… abstinence from blood and things strangled, o… shall wee follow James, who commandeth to abstaine from blood and things …, for all here command as immediatly inspired Apostles, and what the Apostles judge lawfull and command as Apostles, that must the Churches follow, and what they command not, that by an immediatly inspiring Spirit they command not, as is cleare, v. 24. and that also must the Churches not follow, therefore I thinke we must say they did not here speak as Apostles.
12. These words, v. 24. Some who pervert your soules say, you must bee circumcised, and keep the Law, to whom wee gave no such commandement) doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe, what the Apostles as Apostles command not, in Gods worship, that the Churches must not doe whence they teach, 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question, to what use then doth a Synod conduce? Ergo, certainly either the Synod was convened for no use, which is contrary to Gods Word, Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches, Act. 16. 4. They delivered them the decrees, &c. 5. And so the Churches were established in the saith, and increased in number daily, or then the Synodicall commandement, and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement, and the immediatly inspiring spirit. 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles, nay nor to keepe any part of it, they did not as Apostles forbid, before this Synod, that the Gentiles should abstaine from blood, and things strangled, which were Mosaicall Lawes before this Synod, yet now they give a commandement to keepe some Mosaicall Lawes, in the case of scandall; hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law, contrary to what they say, for their not commanding to keepe Moses his Law is a commanding not to keepe it, (observe this) or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor, which certainly a Synod may command, and one Church may injoyne, by way of counsell, to another, for otherwise as Apostles forbidding scandall, which is spirituall homicide, they forbid also eating of blood, in that case when it stood indifferent. 3. The Apostles saying, To whom wee gave no such commandement, they clearely insinuate that their commandement as Apostles de jure, should have ended the controversie, but now for the edification and after-example of the Churches they tooke a Synodicall way.
13. The way of the Apostles speaking seemeth to mee Synodicall, and not given out with that divine and Apostolicall authoritie, that the Apostles may use in commanding: it is true, they use lovely and swasory exhortations in their writing, but this is a foreign a decree, not an exhortation, now James saith, 1…. foreign, and foreign is set downe as his private opinion, with reverence to what Peter and Paul saith, and v. 7. Peter when many had disputed and spoken before him, standeth up and speaketh, and v. 12. Barnabas and Paul, after the multitude is …nt doth speake, which to mee is a Synodicall order, and the whole Synod, v. 28. say, It seemed good to us.
They answer. 1. Consociated Churches have some power in determining of dogmaticall points, but this is no power of jurisdictim.
The seventh Proposition to which almost all the Elders of New England agreed, saith; The Synod bath no Church-power, but the cause enimeth with the Church. Corpus cum causa, the Church-body, and the cause which concerneth the Church-body, doe remaine together, …nd therefore quaestio defertur ad Synodum, causa manet penes eccleiam, the question is brought to the Synod, the cause remaineth with the Church. Another Manuscript of Godly and learned Divines I saw, which saith; That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time, as the occasions of the Church shall require, pertaineth to, and may be exercised by each particular Church, without any necessary dependance on other Churches, yet in difficill cases wee ought (say they) to consult with, and seeke advise from presbyteries and ministers of … Churches, and give so much authoritie to a concurrence of judgements as shall, and ought to be an obligation to us, not to depart from any such resolutions, as they shall make upon any consideration but where in conscience, and hence our peace with God is apparently concerned.
Answ. I perceive, 1. That our brethren cannot indure that a Synod should bee called a Church; but 1. I verily thinke that when Paul and Barnabas, Act. 15. 1, 2. had much dissention with those who taught, you must bee circumcised after the manner of Moses, that the Church of Antioch resolved to tell the Church, that is the Synod, while as they fall upon this remedy, v. 2. They determined that Paul and Barnabas and certaine other of them, … goe up to Jerusalem unto the Apostles and Elders, about this question, that is, that the Church of Antioch, (when the subver…ers of soules would not heare their brethren of Antioch) did tell the Synod convened at Jerusalem, that is, according to our … viours order, Ma…. 18. 17. they did tell the Church: and my reason is, if the Church at Antioch could not satisfie the con…c…en…es of some who said, you must bee circumcised, else you cann…x in saved, they could not, nor had they power, in that cast not to goe on, but were obliged to tell the Synod, that is, the Church, whom it concerned as well as Antioch: for if they had sent the matter to the Synod as a question, not as a cause proper to the Synod, or Church; then when the Synod had resolved the question, the cause should have returned to the Church of Antioch, and been determined at Antioch, as in the proper court, if that hold true, the question is deserred to the Synod, the cau…e remaineth with the body, the Church; but the cause returned never to the Church of Antioch, but both question and cause was determined by the Synodicall-Church, Act. 15 v. 22. 23, 24. and the determination of both question and cause ended in the Synod, as in a proper court, and is imposed as a commandement and a Synodicall Canon, to bee observed both by Antioch, v. 25, 26, 27, 28, 29. and other Churches, Act. 16. 4, 5. Ergo, either the Church of Antioch lost their right, and yet kept Christs order, Matth. 18. 15, 16, 17. or the question and cause in this case belongeth to a Synod. 2. It is said expresly, …. 22. It pleased t… Apostles, Elders, and the whole Church to send chosen men of their own company to Antioch, &c. What Church was this? the whole Church of …leevers, or the fiaternitie at Jerusalem; (say our brethren) but with leave of their godlinesse and learning no, say …. 1. What reason that the Church of all beleevers men and women of Jerusalem, should de jure, have beene present to give either consent or surfrage there: because it concerned then practise and conscience, but I say it concerned as much, if not more, the conscience and practise of the Church of Antioch, if not more, for the cause was theirs (say our brethen) and cause ad corpus (say they) quaestio ad synodum, and it concerned as much the practise and conscience of all the Churches, who were to observe these decrees, Act 16. 4. 5 Act. 21. 25. yet they were not present. If the multitude of …leevers of Jerusalem was present, because they were … to the Synod, whereas Antioch & other … were nor off, were not present, but in their commissioners, then I say the Church … the multitude of Jerusalem, whose commidic…s were here …; I say the multitude was present …uely de … not … nor was there more law for their presence, then …or all other Churches, who also in conscience were obliged to obey the councells determinations: but I, deare a warrant that the fact of the Synod, such as was sending of the decrees and Commissioners with the decrees to Antioch, should bee …ibed to the multitude of beleevers at Jerusalem, who by no Law of God were present at the Synod, and by no Law of God … more consent then the Church of Antioch, and were present … …, and by accident, because they dwelt in the … where the Synod did sit, therefore say I, the … Church in the whole Synod. 2. By what Law can Jerusalem a sister Church have influence or consent de jure, in sending binding Acts, as these were, as is cleare, v. 28. Ch. 16. 4, 5. Ch. 21. 25. to the Church of Antioch? for this is an authoritative sending of messengers, and the Canons to the Church of Antioch, as is evident, v. 2 2. 3. It is utterly denied that the Church of Jerusalem, I meane the multitude of beleevers, could meet all at one Synod. 4. The word foreign, v. 12. which is said to hold their peace, is referred to the Apostles and Elders met Synodically, v. 6. and is not the multitude of beleevers. 5. Where are these who are called Elders, not Apostles, they are ever distinguished from the Apostles, as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. …are is no reason that they were all Elders of Jerusalem, for … can Elders of one sister Church impose Lawes, burdens, …28 and foreign decrees, Ch. 16. 4. upon sister Churches? or h…w can they pen canonicall Scripture joyntly with the Apostles? Some of our brethren say so much of those degrees, that they obliged formally the Churches as Scriptures doe oblige: the learned Junius saith well, that the Apostles did nothing as Apostles where there was an ordinarie and established Eldery… in the Church; therefore those Elders behoved to bee the … of Antioch, for Act. 17. v. 2. … Commissioners were … from Antioch then Paul and …. I thinke also the Churches of Cyria and … … there, as well as Antioch, and de jure, … should have beene there; The case was theirs every way the same with the Church of Antioch, and their soules subverted, v. 24. 6. Those who are named v. 22. Apostles, Elders, and the whole Church are called v. 25. Apostles, and Elders, and Brethren, and elsewhere alwayes Apostles and Elders (Elders including brethren, or the whole Church, v. 22. of some chosen men, and brethren) as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25.
2. I desire to try what truth is here, that this Synod but power and authoritie in points dogmaticall, but no Church-power (saith the seventh proposition of the reverend and godly Brethren of New England) and no power of jurisdiction, but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners, as our Brethren say. But I assume, this Synod tooke this Church-power off their hand, and with the joynt power of their owne Commissioners sent from Antioch, v. 2. v. 22. 23. determined both cause and controversie, and it never returned to any Church-Court at Antioch, as is cleare, v. 25, 26, 27, 28. Ergo, this Synod had a Church-power. 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church, as is granted by our brethren, and as wee prove from, Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus, to take heed to men rising amongst themselves speaking perverse things, that is, teaching false doctrine; and if they watch over them, as members of their Church (for they were v. 30. men of their owne) they were to censure them. 2. If Pergamus bee rebuked, Re…el. 2. 14. 15. and threatned with the removing of their Candlesticke, because they had amongst them those who held the doctrine of Balaam, and the doctrine of the Nicolaitans, hated by Christ himselfe, and did not use the power of jurisdiction against them▪ then that Church which hath power dogmaticall to judge of doctrine, hath power also of jurisdiction to censure those who hold the false doctrine of Balaam, and v. 20. Christ saith to Thyatira. Notwithstanding I have a few things against thee, foreign because thou suff… that woman Jesabel, which calleth herselfe a Prophetesse, to teach and to sedu…e my servants to commit fornication, and to eate things sacrif…d to Idols. Hence I argue, what Church hath power to try the false doctrin of Jesabel, and is blamed for not censuring her, but permitteth her to teach and to seduce the servants of God, hath also power of jurisdiction against her false doctrine: this poposition I take to bee evident in those two Churches of Pergamus and Thyatira. I assume: but this Synod, Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules, teaching a necessitie of circumcision, in the Churches of Syria, Cilicia, Antioch, &c. Act. 15. vers. 23, 24. Therefore this Synod hath power of jurisdiction.
3. Every societie which hath power to lay on burdens as here this Synod hath, v. 28. and to send decrees to be observed by the Churches, as Act. 16. 4. and to send and conclude, that they observe no such thing, and that they observe such and such things, Act. 21. 25. by the power of the holy Ghost, conveened in an Assembly, 25. and judging according to Gods Word, as …. 7, 8, 9, 10, 11, 12, &c. these have power of juridiction to censure the contraveners: but this Synod is such a societie, Ergo, it hath this power. The Proposition is, Matth. 18. 18. If hee refuse to heare the Church, let him be to thee as a heathen and a publican; nothing can bee answered here, but because this Synod commandeth onelyonly in a brotherly way, but by no Church-power, therefore they have no power of jurisdiction. But with reverence of these learned men, this is, petitio principii, to begge what is in question; for the words are cleare, a brotherly counsell and advise is no command, no foreign, no decree which wee must observe, and by the observing whereof the Churches are established in the faith, as is said of these decrees, Act. 16. 4, 5. To give a brotherly counsell, such as Abigail gave to David, and a little maide gave to Namaan, is not a burden laid on by the commander; but it is said of this decree, v. 28. foreign, It seemed good to the holy Ghost to lay no other burden on you.
Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches, who have power to excommunicate; for 1. this power of jurisdiction in Synods is cumulative, not privative; 2. It is in the Synod quoad actus imperatos, potius quam act us elicitos, according to commanded rather then to elicit acts, for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches, doth command the Churches to use their power of jurisdiction rather then use it actually her selfe. Let me also make use of two propositions agreed upon in a Synod at New England. Their 3. proposition. The fraternitie have an authoritative concurrence with the Preshyteny, in judiciall Acts. 4. Proposition. The fraternitie in an Organicall body, actu subordinate, id est, per modum obedientiae, in subordination by way of obedience to the Presbytery in such judiciall Acts, 2 Cor. 10. 6. Now if here the whole Church of Jerusalem, as they say from v. 22. was present, and joyned their authoritative concurrence to these decrees, there was here in this Synod an Organicall body of eyes, eares, and other members, that is, of Apostles, Teachers, Elders and people, and so a formed Church by our brethrens doctrine, …gs, Paul and Barnabas, v. 2. being sent to this Synod by the Church of Antioch to complaine, were sent to tell the formed and organicall Churches, as it is Matth. 18 19 which is a good argument, if not foreign, as Aristotle saith, yet foreign 2. If the Brethren here concurre as giving obedience to the Elders, and the Apostles doe here determine as Apostles and Elders, then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the Elders … Presbyters, and by the same reason the Elders concurre by way of obedience to the Apostles, for as the Elders as Elders and above the fraternitie, so the Apostles as Apostles are above the Elders: but then I much wonder how the acts are called the decrees of the Apostles and Elders joyntly, Act. 16. 4. and how the Elders of Ierusalem doe ascribe those decrees to themselves, Act. 21. 25. and how all the assembly speake as assisted by the holy Ghost, Act. 15. 28. Shall wee distinguish where the Scripture doth not onelyonly not distinguish, but doth clearly hold forth qualitie and an identitie?
But some object, that the holy Ghost, v. 28. is the immediatly instiring Apostolick Spirit… and so the Apostles must here concurre in giving out those decrees as Apostles, not as ordinary Elders. 1. Is Peter and Paul alledge Scripture and testimonies of Gods Spirit in this Syned, as Elders, not as Apostles, then they reason in the Synod as falli… men, and men who may erre, but that is impossible; for if they … Scripture, as men who may erre, the Scripture which they al…dge … be fallible.
Answ. Though the Apostles here reason as Elders, not as Ap…st…s, I see no inconvenience to say they were men who might …re, though as led with the holy Ghost, they could not erre in this Syned following the conduct of the holy Ghost, as is said, …. 28. though the holy Ghost there bee onelyonly the ordinary holy Ghost given to all the Pastors of Christ assembled in Gods name and the authoritie of Iesus Christ, yet in this Act and as led by this Spirit, they were not fallible, neither men who could erre: for I see not how ordinary beleevers as led in such and such Acts by the holy Ghost, and under that reduplication can erre, for they erre as men in whom there is flesh and a body of corruption, and therefore, though both Apostles and Elders, modaliter, might erre, as Logick saith; Aposta…s err are est possible, yet de facto, in this they could not erre, being led by the holy Ghost, v. 28. and the necessitie of their not erring is not absolute, but necessary by consequent, because the Spirit of God led them, as v. 28. But the reason is must, weake, if they might erre, Ergo, the Scripture they alledge might bee fallible: for though hereticks alledge Scripture, and abuse it, and make it to bee no Scripture, but their owne fancie, while as they alledge it to establish blasphemous conclusions, yet doth it no way follow that Scripture can bee fallible, or obnoxious to error, but onelyonly that abused and a… applved Scripture is not Scripture.
Object. 2. If ever the Apostles were led by an infallible spirit, … to bee in a matter like this, which so much concerned the … and consciences of all the Christian Churches amongst the Gen…: E…go, in this Synod they could not bee led by a fallible spirit, but … an infallible, and so by an Apostolick Spirit.
Answ. I conceive the spirit which led both Apostles and Elders in this Synod, was an infallible Spirit, but Ergo, an immediatly inspiring and Apostolick Spirit, it followeth not; yea the holy Ghost of which Luke doth speake, v. 28. as the president and leader of this first mould of all Synods, and so the most perfect Synod, is never fallible, no not in the meanest beleever, and it were blasphemy to say the holy Ghost in any can bee obnoxious to errour; and I thinke de facto, neither Apostles nor Elders could erre in this Synod, because, de fact…, they followed the conduct of the holy Ghost, without any byas in judgement; but it followeth not, 1. that the men could not erre, because the holy Ghost leading the men could not erre, as wee answer Papists who produce this same argument to prove that generall councells, and so the Church must be infallible. 2. It followeth not, Ergo, this holy Ghost was that immediatly inspiring and Apostolick Spirit leading both Apostles and Elders, which is the question now in hand.