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
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
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.