The Temple Measured, Part 7
Concerning the Power of Synods and Councels, or Churches Aſſembled.
CHurches have no power to invent Inſtituted mediums of Worſhip,Pro. 1. or to make Laws concerning means of Worſhip which are not natural, or to Inſtitute mediums of Worſhip which are not contained in the firſt Commandment.A Papiſt asked a Proteſtant, What if our holy Mother the Church determine it? The Proteſtant anſwered the Papiſt, What if our heavenly Father determine otherwiſe?
1. To make any thing holy for ſignification or operation which God hath not, or more holy then God hath made it by Nature or Inſtitution, is ſo far Idolatrous or Superſtitious, and is Imagery, forbid in the ſecond Commandment.
2. The Prophets and Apoſtles were charged to teach only what God had commanded, and they profeſſed they could do no more, Deut. 4. Matth. 28.
3.Exod. 30. 1 Cor. 14.37. The Lord Chriſt condemned and oppoſed the Traditions of men both by Practiſe and Doctrine, Matth. 15.
4. Our Saviour hath taken upon himſelf to Inſtitute all holy Times, Offices and Ordinances. He is ſufficiently wiſe and faithful, we derogate from him in adding to his Inſtitution.
5. Kings themſelves who are moſt independent and abſolute have been corrected by God for taking upon them ſuch a power, 1 Chron. 13.
6. Circumſtances which are natural means of Worſhip, may be ſuperſtitiouſly abuſed by exceſs in uſing of them, even remote means of Worſhip,Quatenûs non expedit, non licet. as Canonical hours, &c. So far as any thing is exceſſively uſed in Gods Worſhip, it grows unnatural, and becomes an Image of mans invention. We are to avoid appearances of Superſtition, as well as of other ſins, whether they are appearances in the opinion of men, or in the nature of the things themſelves, in reſpect of their neer Neighborhood unto that which is evil. Appearances of Superſtition may be oppoſite to goodneſs, when they are not contrary to truth. Exceſſive uſe of remote circumſtances in Worſhip, whiſpers unto the weak, that they are ſubſtantial means of Worſhip. Invented means of Worſhip are unſuitable unto the nature of God, who is a Spirit; a Spirit hath no ſhadows, to Chriſt, who is not hid now in the vail of legal Ordinances, to the great light of the Goſpel, the Word and the Church; the ſhadows are longeſt when the Sun is loweſt;John 4. Phil. 3.3. we are called to Worſhip God in the Spirit. It is a patching of that vail which Chriſt hath rent, and a wrapping of him in Graveclothes, who is received up into glory. The Church is now riſen out of the grave of Popery, like Lazarus, and therefore our Saviour ſaith in effect to us, Looſe her, and let her go. To ſhew more reſpect to any thing then God hath allotted it,Sepe later fulſum proximitate …eri. though for the producing of the end unto which God hath ordained it, is Superſtition. It was not lawful for the Iews to ſhew ſo much reſpect to their clean meats (which yet were holy reſpectively) as to the holy meats of the Sanctuary. To make a croſſe with reference to Chriſt, is to reſpect a croſſe ſuperſtitiouſly; and yet to honor the Lord Chriſt in ones heart upon the occaſional ſight of the croſſe, whether natural or artificial, may be lawful. To make ſome ſpecial uſe of natural things in natural circumſtances, ſo it be within the compaſſe of ſobriety, is convenient: but to eſtate any mediums of Worſhip in unnatural circumſtances, is gradual Superſtition, and one ſtep to Idolatry. It is but neceſſary to confine our ſelves to ſome ſet times of Worſhip, as in our families, ſo likewiſe in publike; time is but connatural to Worſhip, a ſet time is but methodical, all the while natural bounds be obſerved: But the deſignation of perpetual times of Worſhip is proper to the Lord. 1. God gave not Adam this prerogative who was wiſer then we, God himſelf Inſtituted the Seventh day. 2. He challengeth this power in all other conſtant means of Worſhip, which may but inſinuate into a ſtate of religious reſpect. 3. There is experience of danger in times of our own Election. 4. We have the exemplary moderation of the godly. The example of degenerated Ages is not imitable. To draw to a period, an addition of any kinde of Worſhip, in any medium not already Inſtituted, is Superſtition in reſpect of the matter of Worſhip. Such were the Traditions Phariſaical. 2. Exceſſive reſpect to an Ordinance or medium of Worſhip already Inſtituted, is Superſtition in reſpect of the meaſure of Worſhip, ſuch like was the inlarging of their Phylacteries. Gods Inſtitution muſt be our Standard, what is more then meaſure is too much, what is beſides the patern in the Mount is contrary. 3. The uſe of any thing in circumſtances of Worſhip, which is not naturally a medium of Worſhip, or the uſe of any thing in unnatural circumſtances, is at leaſt Superſtition in appearance. Chriſt refuſed to waſh his hands in the ſuperſtitious circumſtances of the Phariſees. 4.Thoſe things are properly indifferent that are equally good in all points. Rom. 14. Affirmative precepts do not binde ſemper & ad ſemper. Appearances of evil are only evil in reſpect of the opinion of men, and therefore ceaſe to be evil when men are convinced. A propinquity to evil doth not make a thing evil; Some vertues are next Neighbors to vice. 5. Appearances that are countenanced by the greater part or better part are not to be avoided, except in ſome particular caſes, as when a weak Brother is offended, 1 Cor. 10.28. 6. In lawful things, we have power to offend our ſelves, to eat or not to eat, Rom. 14. In lawful things due means muſt be uſed for preventing of Scandal both with Jew and Gentile; but natural neceſſities will excuſe David in eating the Shewbread. As no evil muſt be committed, ſo ſome duties muſt not be omitted: God muſt be Worſhipped, Daniel muſt pray towards the Temple, and though Daniel had an extraordinary ſpirit, yet all muſt pray together with Daniel, becauſe it is an ordinary duty and abſolutely commanded.
Object. The Jewiſh Ceremonies were practiſed by the Apoſtles after the coming of Chriſt.
Anſw. Thoſe Ceremonies were not wholly and abſolutely abrogated until the Goſpel was proportionably made known to the Church. Lawyers do allow time for the divulgation of a Law, after the promulgation thereof, for their ſakes as may not be preſent at the promulgation. 2. Gods Inſtitutions (as Auguſtine ſaith) did deſerve honor at their Burial, mens Inventions deſerve none. Chriſt would not honor the Phariſaical Rites in the leaſt meaſure, neither did Daniel and ſuch like the Inſtitutions of men, Dan. 1.8. The brazen Serpent was honorably retained, not ſo the golden Calf. 3. The Apoſtles were guided extraordinarily by the Spirit, Act. 15.28. As for the Altar of the Reubenites, it was no Ordinance or medium of Worſhip, but a teſtimony or probation of their Intereſt in the Ordinances of God, Joſh. 22.27. It behoveth the Iſrael of God to preſerve the lock of their profeſſion, to diſtruſt the flattery of the Romiſh Delilah, 2 Pet. 2.3.the paintings of that Jezabel, the kiſſing and crouching of that Abſolon, from henceforth. If the Proteſtant witneſſes of truth ſhall go back again the ſame way that they came, with the Prophet, 1 Kings 13. A Lyon lyeth in wait for to ſlay them, Ezek. 43.10. Thou Son of men, ſhew to the houſe of Iſrael, that they may be aſhamed of all their Iniquities, and let them meaſure the patern: And if they be aſhamed of all that they have done, Iud. 2.2. Deut. 12. 1 Cor. 10.20, &c.ſhew them the form of the houſe, and the faſhion thereof, and the goings out thereof, and the comings in thereof, and all the Ordinances thereof, and all the Laws thereof; and write it in their ſight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them. Antichriſtian Ceremonies are idle or ſignificant, and aggravated evils, becauſe they are badges of honor to a falſe Religion, ſtumbling blocks to weak Proteſtants, pollutions of Gods holy Ordinances,1 Tim. 4 1. Rev. 2.14.20. Ezek. 15.22. the Doctrines of the Devil, they harden the wicked, they ſtink in the ſight of God, they ſhall ſtink in the ſight of the Church, Ezek. 39.11. The Quails which the Iſraelites luſted after, may juſtly ſignifie the fleſhly Inventions and Traditions of men, and their ſtink came out at their noſtrils, Num. 11.20. As for things that are properly indifferent (which are ſuch things as are equally poiſed with good in all points) they cannot be made neceſſary duties without Superſtition in Worſhip, and uſurpation of power, much leſſe ſuch things as are unnatural either in eſſence or circumſtance. Circumſtances do belong to the material object of an action, and therefore are eſſential to the lawfulneſs of an action. Bonum oritur ex integris.
Synods and Councels have not power to make Laws in form,Pro. 2. or to exact obedience to their definitive determinations in matters that are diſputable amongſt the Saints: Neither things indifferent, nor things inevident are the ſubject of exacting power. Sins of ignorance or of infirmity in weak Brethren muſt be tolerated. In things not eſſentially fundamental (though they may be fundamental conſequently) we muſt bear one with another, in caſe there be not obſtinacy. As ſome things are Diſciplinable in the Church, which are not puniſhable in the Common-wealth; ſo ſome perſons are puniſhable in the Common-wealth, which are not Diſciplinable in the Church. In dubious and diſputable things, Churches muſt hold Unity without an Uniformity. 1. It is a Lording over one anothers Faith, to exact a Conformity and Uniformity in ſuch caſes. 2. The Churches muſt yield and condiſcend ſometimes to one another, even in their conformity of practiſe, Rom. 14. 3. The Apoſtles had extraordinary power, ſutable to their extraordinary ſpirit, and yet they did not ſend forth their Decrees as Magiſtratical Injunctions, Acts 15. this is the cloſe of their Epiſtle to the Church of Antioch, from which (if you keep your ſelves) you ſhall do well, verſe 29. Popiſh Canons are unſuitable to Miniſterial power, and alſo to the ſtanding Laws of Chriſt. Paul exhorts Philemon, when he might have commanded him. Judicium Conciliorum eſt judicium ſuaſionis non coactionis, in compariſon of Magiſtratical Iudicature. The Church hath both a conſultative and a definitive authority; yet neither Magiſtrates nor Miniſters have authority abſolutely, and therefore cannot obligare conſcientiam abſolutely. Thoſe that carry the Enſigns of Magiſtratical Soveraignty and Majeſty, may write (volumus & jubemus) yet they are not independent, & ſoluti legibus Dei. Ancient Councels were wont to ſhew (ex quibus fontibus & fundamentis) they framed their Decrees: Sed Tridentini Areopagitae (as Chemnitius ſpeaketh) nuda tantum decreta, ſine rationibus, praetoria authoritate, orbi Chriſtiano promulgarunt. Pietro Soare Polano ſets down the reaſon, people are apt to wraſtle with the reaſon of a Law, when they dare not oppoſe the Law it ſelf. The Scripture is our regula regulans, the definitions of Councels are but a regula regulata. I do not ſpeak for a toleration of ſuch as to us are Saints, in oppoſition to admonition and all cenſures, but only in oppoſition to the greater or greateſt Excommunication: Neither do I ſpeak of a Toleration in the State, but in the Church. Some things are cenſurable which are not deſerving Excommunication: Perſons may not be Excommunicable in the Church when they may be exterminated by the State. Schiſms and Hereſies are intolerable in the Church and Common-wealth, becauſe the one and the other is inconſiſtent with the being of the Church: Scandals muſt be rebuked,Tit. 1.13. ſome ſharply: Powers are Ordained of God for to remove Scandals, eſpecially ſuch as are moſt deſtructive, only provided, that charity doth moderate in Church Diſcipline. Miniſterial power ſpeaks as from the Mercy-feat.
Synods and Councels have power of Iuriſdiction,Pro. 3. to declare and apply both implicite and explicite Laws of Chriſt in a Brotherly maner. In Synodo eſt eminentia & apex authoritatis, Leid. prof. de Concilis. Fathers, Modern Divines, Calvin and his Succeſſors, all do generally, or for the moſt part, conſent to this Propoſition, though the oppoſition of the extreme opinion of Papal power hath occaſioned ſome to ſpeak too diminitively of Synods and Councels.Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290. 1. The power of many Churches over one is natural and naturally neceſſary, as the power of many Members over one Member, if it be true (which hath been propoſed) that all Churches are but one Church and corporation under the Lord Chriſt.
2. All the Arguments which prove an univerſal viſible Church, do prove the power of Councels and Synods. That Church which is one in propriety is one in point of government. That Church which is properly one in being, is properly one in acting, fruſtra datur potentia quae non reducitur in actum: Now that of our Saviour, Mat. 16. together with other places of Scripture, do ſeem to prove effectually, that there is an univerſal viſible Church. One may argue it thus, That Church which is inveſted by Chriſt with viſible and catholike Officers, that Church is an univerfal viſible Church: But that Church in Matth. 16. is inveſted by Chriſt with viſible and catholike Officers. Peter is made a ſtone and builder of that Church, as an Apoſtle, & Peter is made a Steward of that Church or Kingdom, as an Apoſtle.
Object. That Church is deſcribed by a character which is proper to the Myſtical Church, for our Saviour promiſeth that the Gates of Hell ſhall not prevail againſt that Church.
Anſ. The properties of the Myſtical Church, are frequently attributed to the Viſible Church; the reaſon is, becauſe the Viſible Church is the true Church, quo ad nos, and becauſe the Viſible Church is intluſively the true Church in the ſight of God. Thus the Members of the Viſible Church are termed Saints, the called and Elect of God, the ſealed ones, the Heirs of Eternal life; this is frequent with the Apoſtle, & it is uſual alſo for the Apoſtles to apply the promiſes of perſeverance and life unto them. Thus the Viſible Church is called the Kingdom of Heaven, the Lambs wiſe, the body and temple of Chriſt, the family and city of God, Matth. 13. Rev. 21. Rom. 12. Theſe properties are not attributed to the Viſble Church in ſenſu formali, but in ſouſu identico, as the School men ſpeak in another caſe, in reſpect of us, & incluſivè, the Viſible Church is the true Church, and the true Church is the Viſible Church. The Popiſh Church is a Church Viſible, quo ad ſimilitudinem, non quoad veritatem, the true Viſible Church is a Church quo ad veritatem externae ſanctificaetimis, though not in point of internal Sanctification, as it is the Viſible Church. 2. Secondly, ſuch attributes do belong to the Viſible Church, foreign, becauſe the Viſible Church contains the true Church, which ſhall prevail. The true Church is both Viſible and Inviſible. 3. That promiſe of our Saviour doth belong to the Viſible Church in part foreign even as it is the Viſible Church. That promiſe doth contain an offenſive prevalence as well as a defenſive, the Church ſhall prevail in ſubduing the world, not only deſend it ſelf againſt the world; and this offenſive power, doth properly appertain to the Church as it is Viſible for the moſt part. The gates of Hell do Emphatically deſcribe the prevailing power of the Church in point of conqueſt, becauſe the gates of Hell are the defenſive muniments of the Enemy. Them the Church beſiegeth the World and overcometh; thus Iſrael beſieged Ieriche and overcame.
3. The great Synedrion of the Jewiſh Church, was the Church Repreſentative of all the twelve Tribes. Seventy is the round number of Seventy two, and Seventy two Elders contained ſix of every Tribe. The Seventy that firſt deſcended into Aegypt, the Seventy Diſciples of Chriſt (the former the founders of the Iewiſh Church, the other the founders of the Chriſtian Church) the Seventy Bells upon Aarons coat, the Seventy Palm trees, all theſe ſeem to be correſpond entry Repreſentative. All caſes that could not be determined in the leſſer Synedrions (types of particular Churches) were to be brought to the great Synedrion and the Judge thereof. The Judge, together with the high Prieſt, doth ſignifie Jeſus Chriſt, who ſitteth in the Aſſembly of the Elders unto the end of the world, Mat. 18. The great Synedrion doth ſignifie Synods and Councels, in reſpect of the ſucceſſive ſtate of the Church, the great Presbytery of the Apoſtles, in reſpect of the firſt and extraordinary ſtate of the Church.
Object. The Synagogues and Synedrions in common cities had not compleat power within themſelves, as congregations in the chriſtian Church.
Anſ. 1. Types and ſimilies may not be quadrate in all particulars. 2. They had compleat power in reſpect of parts, though not in reſpect of degrees, a divided power, though not an independent power. The Synagogues had power of Excommunication, John 9. they had a compleat power in ſuo genere, in reſpect of all Ordinances of Iuriſdiction.
Object. It is the perfection of a congregation to be independent.
Anſ. It is better to be dependent then independent, while we are impotent. A particular congregation needs the protection of other congregations: Independency in point of Iuriſdiction upon earth is but Temporal, and it hindreth Humility and Love (in particular Churches) which are perfections eternal. It is no perfection to be ſo independent as to become inſolent and impotent.
Object. Councels and Synods may have a preceptive power, or a conſultative power, and yet not power of Iuriſdiction.
Anſ. Paſtors are Rulers as well as Prophets, and therefore, if there be granted a conſultative or Doctrinal power, vi officii, to Synods and Councels, it muſt be alſo granted (for the ſame reaſon) that there is a corrective power in Synods and Councels. Authority deſtitute of a corrective power in particular Presbyteries, is not adequate to its end. Gods Ordinance in Iſrael, both in Church and State, inveſted ſuch as were Governors, with corrective power as well as with preceptive power. It is moſt ſtrange to ſee Supreme Authority (ſuch as is the Authority of the whole Church) naked in point of corrective power.
Object. This patern of the Iewiſh Church ſpeaketh for a Claſſique Presbytery, as well as for Synods and Councels.
Anſ. 1. The great and ſtanding Presbytery of Jernſalem, ſpeaketh directly only for the great Presbytery of Apoſtles and Elders extaordinary, at the firſt conſtitution of the chriſtian Church, they only were catholike Elders, ſuch as were indued with unlimitted power: But the frame of policy in Iſrael (put aſide that great Sanhedrin or Presbytery of (Seventy) Elders) ſpeaks moſt effectually for Synods and Councels, and it is more evidently natural for a greater part of Members to have power over a leſſer in a Democracy, and for the greater part of Elders to have power over the leſſer in an Ariſtocracy. Claſſical Presbyteries as they may ſtand, do ſeem to impeach and diminiſh the juſt power of congregational Presbyteries, which have allowed them (by the Apoſtolical Ordinance) a compleat power in reſpect of parts of Worſhip and Juriſdiction, a divided power, though not an independent power; but againſt a Claſſical Presbytery, modified and qualified by the juſt rule of Prudence and Scripture, I have nothing to oppoſe.
Object. Excommunication is no more in effect then the Non-communication of Churches.
Anſ. Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other.Non-communicatiō is a defenſive Excommunication with ſuch as formerly enjoyed communion. 2. As a ſin againſt Authority is a greater ſin, ſo an evil inflicted by Authority is a greater evil. 3. Is it not reaſonable that if one Church hath power to Diſcipline all, all ſhould have a more effectual power to Diſcipline one? This muſt needs be yielded, it being preſuppoſed that all Churches are but one univerſal Church and combination.
Object. A Presbyter is onelyonly a Presbyter over his particular Flock.
Anſ. A Presbyter is a Presbyter for leſſe ordinary execution and nuitivè, over the whole univerſal Church, a Presbyter hath an united power, though not a divided power over all Churches. One Elder hath not power to act in anothers congregation abſolutely, becauſe he is but a ſubordinate Paſtor to the Juriſdiction of other congregations, in reſpect of his ſolitary and divided power. An Elder may Preach as a Paſter out of his own congregation, and yet he muſt ask leave, becauſe he is ſubordinate to the Juriſdiction of other congregations. Elders have not power to act diſtributivè, in all congregations, but they have power to act collectivè & unitivè, and therefore the Elders of two Churches have power to act in and over one Church, and one Elder (in the name of a Presbytery) may act in and over any Church (ſubordinate to that Presbytery) though it be not his own proper ſphaere. In an Ariſtocracy the greater part of Rulers have a judicial ſuperiority in reſpect of a leſſer part. Reformed Churches have generally conſented to ſome fixed form of conſociation, Genova hath governed by a combination of twenty Pariſhes is one Presbytery. If in this kinde of Government, there be a commoderation, ſo that it may not prejudice the ſpeedy current and due power of congregational Presbyteries, it is but ſutable to the ſet Synods in ancient time, and to the preſent exigents of the Churches. Ʋe omnia inter ſo mombra conſentiunt, quia ſingula ſervari totim inter eſt; ita homines ſingulis parcent, quia ad cortum geniti ſumus. Salve enim eſſe ſocietas, niſi amore & cuſtodia partium non poteſt. Seneca.