errors and divisions or providing for preserving of or restoring of truth and peace in matters of Religion Reason 2 From the End of Synods Where there is use of the Ends of Synods namely to clear and declare the truth from scripture in times of weighty controversie there the use of Synods is warrantable But under the Gospel there is use of the end of Synods namely to clear and declare the truth from Scripture in times of weighty controversie ergo Under the Gospel the use of Synods is warrantable Preheminency of knowledge concerning Church matters is in the Synod hence the question is aris'd to the Synod Church Authority is onely placed in the Churches hence the cause remaines with the particular Churches Reason 3 From the Communion of Churches That which is the greatest externall means of the Union of Churches in one judgement and consequently an especiall help to preserve communion of particular Churches is of warrantable use But a Synod is the greatest externall means to Unite Churches in one judgement by conferring apprehensions for the concurring in the same Sentence ergo a Synod is of warrantable use Reason 4 From the Efficacy of Church-Administrations That without which particular Churches in divers of their Administrations are in danger to run in vaine is of warrantable use But without the approbation of other Churches for the end whereof Synods are an especiall means particular Churches are in divers of their Administrations in danger to run in vaine from the example of the Apostles Gal. 2.2 Ergo Synods are of warrantable use Reason 5 From the Nature of Church-matters If the weighty Transactions of each particular Church are such and so concerning particular Neighbouring Churches as that it is meet that all Neighbouring Churches should be acquainted and consulted with thereabout and Synods be the fittest means for that end then Synods be of warrantable use But the weighty Transactions of all particular Churches are such and so concerning all particular Neighbouring Churches as that it is meet that all neighbouring Churches be acquainted and consulted with thereabout and Synods be the fittest means to that end ergo Synods are of warrantable use Quod tangit omnes spectat ad omnes The Cognizance of that belongs to all whose practice concerns all Objections against the urging of that Synod Acts 15. as an example warranting our ordinary SYNODS Object 1. Paul and Barnabas and the other Brethren sent by the Church of Antioch were sent unto the Elders and Apostles vers 2. but we doe not read that the Churches were sent unto which in ordinary Synods order calls for Resp 1. Though it be not in so many words expressed that the Churches were sent unto yet it cannot be denyed but they might be sent unto implicitely though not explicitely 2 'T is not to be doubted but that the Church of Antioch and the Church of Jerusalem walked by the same rule As therefore Paul and Barnabas went not to this Assembly without the cognizance of the Church of Antioch so we may well think the Apostles and Elders at Jerusalem came not to this Assembly without the cognizance of the Church of Jerusalem 3 Considering the extraordinary power of the Apostles It is a sufficient acknowledgment of the liberty of Churches that they had orderly and seasonable notice of the Assembly were present at it and were joyned together with the Apostles in the conclusions of it all which are manifest from the Text either in expresse words or just Consequence from thence vers 4.22,23 Object 2. Our Synods consisting onely of such Members as are Messengers of Churches seem not to be exemplified by that Acts 15. because that Assembly was constituted not of Messengers of the Church of Antioch and the whole Fraternity of the Church of Jerusalem Resp 1. It 's not to be doubted but the Apostles and Elders were present according to the desire of the Church of Jerusalem and so were as Messengers 2 'T is all one upon this point whether a Church be present by the Fraternity it selfe or by their Messengers If conveniency of the place and transaction of affaires will permit 't is at the choyce of the Fraternity to be present immediately or to send their Messengers 3 What the Fraternity of Jerusalem did here the like may the Fraternity of any Church in like cases doe with us as the Church of Cambridge for instance now if they please 4 Where the Fraternity is present formally there the Messengers are present virtually 5 In such cases where the presence of the Fraternity immediately or sending of Messengers are occasionall circumstances of which before 't is in the liberty of the Fraternity to doe as they judge most for their Edification Object 3. The judgement of the question in our Synods or Assemblies ordinarily proceeds joyntly from the Messengers of all Churches at least the major part of them But the judgement concerning matters agitated in that Synod Acts 15. seems to proceed from one part thereof onely namely the Church of Jerusalem as appears by the Letters sent from thence not mentioning any part of that judgement as proceeding from the Church Messengers of Antioch Resp 1. We may distinguish between the Synods passing for acts of judgement upon the Question discussed and the sending of that judgement passed by the Synod That the Messengers of the Church of Antioch did judge joyntly with the Church of Jerusalem concerning the matters agitated in that Synod appears thus In every regular discharge of the duty of the Church-messengers in a Synod where there is a concurrence of ability right and duty to passe an actuall judgement as declarative to the truth there was an actuall judgement But such was the case in this Synod ergo The Reason why the judgement of the Church of Jerusalem and not of the Messengers of the Church of Antioch is onely made mention of in the letter might be because the judgement of the Church-Messengers of Antioch was already known to the Church nor had they any doubt of their Messengers concurrence with the Church of Jerusalem in the present Conclusions if there were any doubt in that respect they were personally present to satisfie it 2 Because the contrary minded had already signified their non acquiescence or not resting either in the judgement of the Church of Antioch or their Messengers in the delivery of the Decrees of the Synod unto Churches there appears not any cause out of the Text to doubt the delivery of the same as the joynt judgement of them all but the contrary Object 4. A party may not be a Judge Paul and Barnabas were parties in this businesse Acts 15. ergo Resp 1. Paul and Barnabas here are not properly parties in that they act not their owne case but the case of the truth that as sent from the Church 2 Though they be supposed to be parties yet it 's not universally true that a party may not be a Judge As 1 In case the party
offended be a society or some publick person equivalent 2 In case the party in such acts of judgement be freed from error which was the present condition of the Apostles guided in their administrations by an infallible spirit Object 5. This Synod Acts 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Schindl Lexi so speaketh as having power to lay the truth of God cleared and declared by it as a burthen upon the Churches v. 28. which our ordinary Synods seem not to have power to doe Resp The notion or tearm burthen may be taken politically i. e. for a truth imposed by virtue of Church power and Authority this though the Apostles as Apostles might doe yet if they did so in this place which we rather conceive not it was extraordinary and Consequently not Exemplary Or the word Burthen may be taken for the charging of the Church to receive and yield Obedience in the Lord unto the truth discussed cleared and orderly commanded to them In which sense if we take it here according as it 's taken in divers places elswhere Pro. 30.1 21.1 Rev. 2.24 then the stile or manner of speaking is exemplary OF THE POWER OF Synods The Third Question Quest 3. WHat is the Power of a Synod Resp The Power of a Synod Is Decisive Directive Declarative of the truth by clearing and evidencing the same out of the word of God non coactive yet more than discretive For the better understanding hereof consider that Ecclesiasticall Power is 1 Decisive in determining by way of discussion and disputation what is truth and so consequently resolving the Question in weighty matters of Religion Acts 15.16,28 16.4 This belongs to the Synod 2 Discretive in discerning of the truth or falshood that is determined this belongs to every Believer 3 Coactive or judicial for we omit to speak in this place of Official judgement in judging of the truth determined Authoritatively so as to impose it with Authority and to censure the disobedient with Ecclesiastical censure 1 Cor. 5.12 Mat. 18.17 This belongeth to every particular Church The judgement of a Synod is in some respect superiour in some respect inferiour to the judgement of a particular Church it is superiour in respect of direction inferiour in respect of jurisdiction which it hath none Quere How and how far doth the sentence of a Synod bind Answ We must distinguish between the Synods declaration of the truth and the politicall imposition of the truth declared by the Synod The Synods declaration of the truth binds not politically but formally onely i. e. in foro interiori i. e. it binds the conscience and that by way of the highest institution that is meerly doctrinall The politicall Imposition of the truth declared by the Synod is Ecclesiasticall or Civil Ecclesiasticall by particular Churches and this binds not onely formally but politically in foro exteriori i. e. it binds the outward man so as the disobedient in matters of offence is subject unto Church censure affirmatively towards their own Members negatively by non communion as concerning others whether Church or Members Supremi Magistratu◠approbatio est supremū ut soquuntar arrestum Fr. Hom. disp 18. Th. 4. disp 17. Thes 3. Civil by the Magistrate strengthening the truth thus declared by the Synod and approved by the Churches either by his meer Authoritative suffrage assent and testimony if the matter need no more or by his authoritative Sanction of it by Civill punishment the nature of the offence so requiring In this orderly proceeding of the Churches and Civil Magistrate together in their respective politicall imposition of the truth cleared and declared by the Synod we are to be understood to speak of such a place wherein the Christian Magistrates walk together orderly referving Ecclesiasticall binding power to the particular Churches where either there is no Magistrate or the Magistrate is wanting in his duty as also civil power to the Christian Magistrate where the Churches are wanting to their duty The Fourth Question Quest 4. To whom belongeth the power of calling a Synod Answ For satisfaction to this Question we shall propound one distinction and answer three Queries Distin The power of calling Synods is either Single Authoritative belonging to the Magistrates Ministeriall belonging to the particular Churches Mixt When both proceed orderly and joyntly in the use of their severall powers Arguments proving the Authoritative Power of Calling SYNODS to belong to the Magistrate 1 Because the Magistrate is Custos utriusque Tabulae i. e. Charged with the custody of both Tables That he is keeper of the second Table is granted that he is keeper of the former is sufficiently proved in the first Question 2 From the recorded and approved examples of godly Kings in the Scriptures David 1 Chron. 23.2 Hezekiah 2 Chron. 29.4 Josiah 2 Kin. 23.1,2 3 From the nature of such great Assemblies Though Synodicall Assembling be spirituall yet meer assembling of a multitude together which a Synodicall Assembly presupposeth is a Civil act and therefore cannot in good policy be suffered without the consent of the Magistrate 4 From the necessary though not essentiall requisites to the being of a Synod as place time manner of meeting peace all which need the consent of the Magistrate in case of violent disturbance the Churches as such having no civill power to defend them cannot but want the assistance of the Magistrate that they may meet and transact the matters of the Synod in safety and quietnesse 5 From the proportion that the Magistrates Con-coactive or calling power of a Synod holds with his confirmation of the conclusions of the Synod the same reason that warrants his confirming power for the better strengthening the observation of the conclusions of the Synod warrants his calling power for the better being of the Synod Arguments proving the Ministeriall Power of Calling Synods which may be fitly called a power of liberty because Churches therein have no Authority one over another to belong unto the particular Churches 1 From that famous example Acts 15. where the Synod meets and site without the call of Civil Authority there being then no Christian Magistrate 2 Because the power of the constitution of Synods as properly such firstly resideth with ariseth from and lastly returneth to particular Churches 3 Because the power of the Magistrate tends not to the being but to the better being of Synods and added thereunto is accumulative not privative i. e. it adds strength to it but takes not any power from it Hence a Synod may in ease be without any consent of the Magistrate but cannot be without some consent explicite or implicite of the Churches 4 Because the Lord Jesus hath invested the Churches with sufficient Ecclesiasticall power in the best Ecclesiasticall manner to attaine their Ecclesiasticall end which yet were not if they had not power of themselves by joynt consent to call a Synod Queries Querie 1 In what case may the Magistrate proceed to call a Synod without the consent of the Churches Answ The Magistrate in case the Churches be defective and not to be prevailed with for the performance of their duty just cause so requiring may call a Synod and the Churches ought to yield obedience thereunto But notwithstanding the refusall he may proceed to call an Assembly and that for the same end that a Synod meetes for namely to consider of and clear the truth from the Scriptures in weighty matters of Religion But such an Assembly called and gathered without the consent of the Churches is not properly that which is usually understood by a Synod for though it be in the power of the Magistrate to Call yet it is not in his power to Constitute a Synod without at least the implicite consent of the Churches Because Church-Messengers who necessarily presuppose an explicite which order calls for or implicite consent of the Churches are essentiall to a Synod Querie 2 In what case may the Churches call a Synod without the consent of the Magistrate Answ In case the Magistrate be defective and not to be prevailed with for the performance of his duty just cause providence and prudence concurring The Churches may both Call and Constitute a Synod The Reason why the Churches can Constitute a Synod without the consent of the Magistrate although the Magistrate cannot constitute a Synod without the consent of the Churches is because the essentialls of a Synod together with such other cause as is required to the being though not so much to the better being of a Synod ariseth out of particular Churches as appears from the following Enumeration of the Causes thereof The Essentiall Cause Remote The Authoritative Call of the Magistrate Next The Ministeriall Call of the Churches The Materiall Cause The Members of the Synod i. e. qualified Church-Messengers The Formall Cause The meeting together of such Church-Messengers in the name of Christ The Finall Cause To confider of and clear the truth in question from the word of God Querie 3 In case the Magistrate and Churches are both willing to proceed orderly in the joynt exercise of their severall Powers whether it is lawfull for either of them to call a Synod without the Consent of the other Answ No they are to proceed now by way of a mixt Call i. e. orderly and joyntly in the use of their severall Powers That which learned Parker speakes of the Power of particular Churches concerning Calling of SYNODS holds also in this case concerning the Power of the Magistrate Their Powers are divers yet in respect of exercise they ought not to be divers nor divided the one from the other as before The Churches desire the Magistrate Commands Churches act in a way of liberty the Magistrate in a way of Authority Moses and Aaron should goe together and kiss one another in the Mount of GOD. FINIS Courteous Reader BY reason of the Death of the Reverend Author and the far distance of his loving Friend the Publisher of this Booke some faults may have escaped the Presse for the which the Printer desireth excuse Vale.
infringed when as he de jure commands nothing but that which if men have any tendernesse of conscience they are bound in conscience to submit thereto and in faithfull submitting to which is truest liberty of conscience conscience being never in a â—…er or better estate of liberty here on earth than when most ingaged to walke according to Gods Commandements 4. That thereby Christians become servants of men when the Magistrate only is to enjoyne what his Master and theirs hath commanded or to forbid the contrary and consequently in submitting thereto are but servants to Christ in man 5. That thereby men are made hypocrites and time-servers as if to command men to walke according to the Word and to forbid the contrary were to make men so contrary to the Word as are time-servers and hypocrites 6. That thereby a sluce is opened to let in all manner of false religions and corrupt opinions into the Church supposing the Magistrate be of any false religion or corrupt in his judgement yea that were the way to set up a Pope in a Christian Common-wealth for Religion must turne as he turns When as the question is touching the Magistrates power of commanding or forbidding not what he in a Popelike way shall please or what his own spirit shall like best but what God hath commanded or forbidden in the Word and the position subjecteth him to the Word as to the supream Law and doth not set him up Popelike above the Scriptures or allow him to make his sense of scripture to be Scripture or to make humane traditionall Cannons to be as much of force as Scripture to bind mens consciences c. but the position rather condemneth any such power as gular usurped not approved of God which swerveth from that rule of the exercise of his power in matters of religion namely the Scriptures and the contrary to that objected would rather follow that if there must be no King or civill power among Gods professed Israel coercively to restraine forbidden evills in Religion then every man would hold and doe as he list as if every one were a Pope and then Micah's Idolatry and any other abominations may be set up 7. That thereby the civill Magistrate is put upon many intricate perplexities hazards of conscience how to judge in and of matters of Religion But this doth not hinder the Magistrate from that use of his coercive power in matters commanded or forbidden in the first Table no more then it doth hinder him from the like power in matters of the second Table none being ignorant what perplexing intricacies there are in these as well as in the former as conscientious Magistrates finde by dayly experience yet such as object this will not deny this power in the latter and why then in the former the objection proveth the difficulty of his knowing of Gods minde in his place and if it had been objected against Church-Officers power in Churches or the power of Parents and Masters in their families it would have proved the same but it followes not its difficult for a man in authority to know the utmost of his duty in his place therefore it s not necessary for him to doe his duty in his place They which inaugurated Joash to be King 2 Chron. 23.11 they put upon him the testimony as the Hebrew words used to be expounded to shew that it was his duty as a King not onely to know the testimonie or booke of Gods Law but authoritatively to establish what was written in it 8. That thereby persons are put upon acting with doubting consciences the Magistrates Injunctions being oft-times not cleare to such as are to obey them and so they are thereby compelled to sin When the position affirmeth this power in matters cleared in the Word which if not cleared to this or that subject in a Christian Common-wealth that is his owne fault by his owne ignorance of matters which he is bound to know to bring any such snare upon his conscience and in such a case he may desire the Magistrate to use the best meanes to cleare up the matters enjoyned or forbidden to be commanded or forbidden in the Word but neither of these hinder but that the Magistrate is to command or forbid that which God hath commanded or forbidden even that which Christ hath commanded or forbidden should not then be urged upon mens consciences by Church-Officers or Church-censures be executed against obstinate gaine-sayers because through error in judgement and corruption in conscience men will say thâ—…nd after all meanes used for convictâ—… they may still affirme that they thinke otherwise or at best that they still doubt of the matters in question yea albeit the matters be fundamentall 9. That hereby Christians are discouraged from seeking more light or hindred from embracing or following such new light as the Saints expect in these latter dayes When as its evident that the commanding and forbidding things cleared in the Word to be good or evill doth neither expresse what light men have from the Word nor discourage from more light in from the same as not in matters of the second Table so neither of the first 10. That thereby conscientious men especially will come to suffer because Magistrates may think things commanded or forbidden of God and accordingly ratifie them by their authority which God did never command or forbid when as the question is not concerning Magistrates enjoyning what they thinke but what is the minde of God nor can the pressing of the minde of God commanding what he requieth and forbidding the contrary be any just or proper cause of suffering to men truly conscientious The Magistrate may indeed through mistake command or forbid things respecting not onely the first but the second Table But this doth not deprive civill Magistracy therefore of coercive power as not in matters of the second so neither of the first Table but in this case Christians must be content to suffer in either albeit withall the Magistrate doe breake his rule 11. That thereby we shall incourage and harden Papists and Turks in their cruell persecutions of the Saints whereas for the Magistrate to command or forbid according to God as it is not persecution so neither doth it of it selfe tend to persecution Power to presse the Word of God and his truth doth not give warrant to suppresse or oppresse the same the times are evill indeed when the pressing of obedience to the rule shall be counted persecution 12. That thence are caused all the warres in Christendome at this day when it is evident that the pressing men to obey the will and word of God in matters either of the second or fiâ—st Table is not of it selfe any cause of warre but the lusts rather of such as abuse their power contrary to the Word By this already spoken we have seen the ruine of twelve of our opposites Castles in the ayre imaginarily framed to withstand the civil Magistrates coercive power in
against the light of nature as Law of Nations or deny things obstinately which are fundamentall albeit not against the light of nature or Law of Nations as for example that Jesus Christ is the Redeemer and onely Mediatour that the Scriptures are the word of God c. should yet not be restrained yea that were to suppose some under the shining of the Gospel left of the Lord in a lawlesse condition in respect of any Authority to restrain them in matters of Religion the Civil power may not meddle with them and Ecclesiasticall cannot as not being actually of the Church 2 The Church hath sufficient power to reach her ends in curbing and curing offences of the second Table yet none will thence conclude that therefore no need to the Church therein of the Coercive power of the Magistrate 3 The Church aimeth at restraint from infection of others as well as amending the parties themselves now supposing the Church casting out a person for obstinate holding of Hereticall Tenents yet the Church cannot now restraine him any further in any Ecclesiastical way but that he may now doe more mischiefe in spreading his Tenent then ever unlesse the Magistrate also exercise his Coercive power 4 The Church may in case by clamorous noise made in the Assembly or otherwise by faction be hindred from the exercise of its power to cencure and so although it have power enough to act yet it will need the Magistrates help to exercise that power unlesse we durst plead as some it seems doe that in this case the Elders may act by corporall force to redresse it as Phineas the Priest did in killing Zimri and Cozbi disturbing the Congregation on then humbling themselves before God but we say that was extraordinary as was the act of Samuel in cutting Agag in pieces of Elijah in putting Baals Priests to death and Peters act against the life of Ananias and Saphira nor would we plead the Priests example 2 Chron. 26. in thrusting out Vzziah out of the Temple or such like Arguments supposing that the Priests of old and the Levites might by a dispensation peculiar to those times be allowed more liberty of acting in matters of a Civil nature both in the great Synedrian and other where then any of us dare say is imitable by or allowable to Churches or Church Officers now Object Thirdly and lastly the tares are commanded to be let alone Mat. 13.29,30 Therefore what Authority hath the Magistrate to restraine or punish men now under the Gospel but rather to leave Christians to the liberty of their owne Consciences Answ This is a Parable and therefore to be taken in the scope and substance and not according to the circumstances thereof as Peter Martyr noteth in this case Now the scope of part of the Parable is not to be a direction unto us what we shall doe in point of exercise of any power with us but conteins simply a doctrine of providence what God will order to be the condition of his visible Church in this world and therefore to shew that Christ intended not any rule of precept of our duty in this sentence of the Parable vers 29 30. Nay let both grow together he doth not in his after exposition of the severall branches of the Parable insist at all on the branch mentioned to give any explication thereof and if it were any direction it must either look to Civil or Church power if to Civil power then since the tares are expresly interpreted to be the Children of the Devil and such as offend and doe iniquity and are as reprobates to be burned or damned vers 38. Then the worst wretches that live Murderers Buggerers Traytours c. must be all let alone in their sins and onely left to Christs Judgement at the last day And our opposites have least reason to stretch this Parable as respecting any restraint of the use of the Civil power when the very scope of it is not to tell us touching the state of the Civil Kingdome in this world but rather of the state of the Kingdome of God or the Ecclesiasticall part of the world the visible Church and if it look at any restraint of the use of power it striketh rather at the use of Church power but if it look at Church power then the Churches are not to censure Hereticks no not though obstinate contrary to Titus 3. No incestuous adulterous covetous Church-members contrary to 1 Cor. 5. And that the Parable never intended any abridgement of either powers in the just exercise thereof is evident in that it speaketh 1 Of such an extirpation of Offendours as is onely possible to Angels armed with Christs power and 2 Of an universal extirpation of all and every reprobate from among the company of the Elect neither of which hinders but that 1 To such particular offendours as may be rooted up by Civil and Church power without danger and hurt to godly ones as are obstinate seducers Hereticks and they may and ought so to be 2 Such particular Offendours which by their continuance amongst Gods people doe over-run and over-top them in such sort as they are hurt and endangered by them and they cannot grow and thrive spiritually by reason of them they may ought to be rooted out by both powers for if there be any force in the Parable in this way it is to shew that the tares are to be suffered in reference not to the hurt but to the good of the wheat so that which tends to the corrupting blasting and destruction of the wheat is therefore to be removed because hurtfull and pernicious to the wheat so that our opposites would gain nothing to their cause by pressing this Parable as directory that way to us but wee rather upon the reasons before going conceive it to be set down not as a direction or any Command of Christ enjoyning us thus or thus to doe but as a doctrinall instruction that God may and will in his providence suffer for a time mixtures of good and bad together elect and reprobate in his visible Church nor are we to fret or be discontented at his providence in it or to think that by any course wee can take it will be otherwise whilst and where ever we are in this world like to that speech of Paul 1 Cor. 5 10. Now in the close of all let it be considered whose doctrine doth most infringe true liberty of conscience those which would have every Christian left to the liberty of his owne conscience in matters of Religion which at least are not against the light of nature Law of Nations or those that maintaine the fore-named power of the Magistrate for suppose the Magistrate be a Christian he must be left to the liberty of his Conscience too as well as others Now if left to the Lesbian warping rule what if he in his own Conscience through temptation and errour be in most things a Papist which may stand with the Law
of Nature and Nations or suppose he in Conscience deny Jesus Christ to be the Mediatour or such and such Books in the Old and New Testament to be the word of God yea or that there is any use of the Scriptures but we must onely depend on Revelations and herein the Law of nature and Nations leaves him Now he in Conscience thinks he is bound to establish this as a Rule to all others which to him is the truth and in conscience to oppose all contrary doctrine what then will become of subjects liberty The word is not made the rule to regulate this Rulers Conscience according as we say it should for if that were so his Rule there were a remedy and way to bring him to the Rule but his conscience judgement and phantasie touching the Rule that is by this Tenent made his Rule according to which he must be left freely to act without restraint The mischiefs necessarily following this if once cryed up we leave to such of our opposites sadly and seriously to consider of The Nature Power OF SYNODS The Second Question Quest 2. WHat be the grounds from Scripture to warrant Synods Answ In answer to this Question we shall propound to consideration three Arguments from Scripture and five Reasons Arguments Argum 1 Taken from Acts 15. An orderly Assembly of qualified Church-messengers Elders and other Brethren in times of controversie and danger concerning weighty matters of Religion for the considering disputing finding out and clearing of the truth from the Scripture and establishing of Peace amongst the Churches is founded upon Acts 15. But a Synod is an orderly Assembly of qualified Church-messengers Elders and other Brethren in times of controversie and danger concerning weighty matters of Religion for the considering disputing finding out and clearing of the truth from the Scriptures and establishing of peace amongst the Churches Ergo A Synod is founded upon Acts 15. Distin 1 For the confirming of this Argument three distinctions are to be premised and some Objections to be satisfied The first distinction is for the clearing of the question the other with the satisfaction to the Objection for the clearing of the Text. The necessity of Synods is either 1 Absolute 2 Respective Synods are not necessary Absolutely i. e. unto the being but respectively i. e. unto the wel-being of Churches Distin 2 In this Synod some things are first Extraordinary and not Exemplary some whereof were certainly so and the rest may seem to be so unto divers As 1 The Quality of some of the Members sc Apostles v. 6.23 2 The Stile v. 28. 3 The manner of the Imposition of their Sentence as immediately and politically binding at least as some Expound the place 4 The Object upon whom they imposed the keeping of their Decrees viz. absent Churches vers 23. chap. 16.4 some of which were neither called nor had ordinary Members or Messengers there Others were Ordinary ergo Exemplary as 1 The publick meeting of Church-messengers Elders and other Brethren 2 The propounding of matters to be considered 3 The disputing of them v. 7. 4 The joynt resolutions of the questions out of and according to the Scriptures v. 15 16. 5 The declaration and delivery thereof unto the Churches to be accepted of and kept by them Acts 16. v. 4. 6 Order in all The Apostles were Elders and Members of every Church ergo here were assembled Elders and Messengers of all Churches ergo in some respect it may be called an universall Counsel Distin 3 Hence look upon what was extraordinary so it may warrant the greatest Counsel look upon what was ordinary therein and so it warrants the smallest Counsel In this Synod are to be considered the Substantials Matter and Forme Circumstantials Constantly such as necessarily accompany every Synod Occasionally which accompany the Synod pro hic nunc i e. according to the circumstances of this time and this place That which is commanded as continually binding Acts 15. is the circumstantials of a Synod the constant circumstantials and such occasionally as are to edification pro hic nunc These two last distinctions rightly applied may satisfie many lighter Objections which we shall not therefore trouble the Reader with Argum 2 Taken by proportion from Gal. 2.2 If in times of Controversie about weighty matters of Religion the Assembling together of Apostles who knew the truth before they came on to the Synod and one of them was greater than all particular Churches was needfull for the testifying to the carrying on of the truth which is lesse than the finding out testifying to carrying on of the truth if warranted out of the Scripture then the Assembling together of Churches by themselves or by Church-messengers either of which is a Synod to the finding our testifying to and better carrying on of the truth is warrantable out of the Scriptures But in such times of controversie the Assembling together of Apostles one of whom was greater than all particular Churches for the testifying to and better carrying on of the truth is warranted out of the Scripture Gal. 2.2 Ergo In such times of controversie the Assembling together of Churches by themselves or by the Church-messengers either of which is a Synod for the finding out testifying to and better carrying on of the truth is warranted out of the Scripture The Argument proceeds from the greater to the lesser thus If the truth in times of weighty controversies had need of the help of the Assembling together of Apostles then in like times it hath much more need of the Assembling together of Churches If Apostles at such times had need of the help of other Apostles then Churches in like times had need of the help of other Churches Such Assemblies the examples whereof are recorded and approved in the Scripture are warranted out of the Scriptures Argum 3 But the orderly Assembly of the qualified people of God for the considering of matters of Religion in times of weighty controversies are such Assemblies the examples whereof are recorded commended in the Scriptures erg The orderly Assembly of qualified persons for the considering of matters of Religion in times of weighty controversies is warranted out of the Script Minor proved Ezra 7.14 Ezra inquires of the Lord id est consults of the worship of God 1 Chron. 13.2 David consults with the Congregation concerning the carrying of the Ark to its place 2 Chr. 30.2 Hezekiah had taken Counsel of all his Princes and all the Congregation on in Jerusalem to keep the Passeover in the second moneth The approved examples of the godly of imitable and usefull nature in practicall cases is a rule unto us Reason 1 From the Causes When the cause of a Synod remains there opportunity being had the warrantable use of Synods remaines But under the Gospel the causes of Synods remaine ergo Under the Gospel the use of Synods is warrantable The Causes of Synods are either preventing removing of or recovering from