CHAPTER XIV.
Of the Divine Right of Synods, or Synodal Assemblies.
Thus far of the ruling assemblies, which are styled presbyterial; next come into consideration those greater assemblies, which are usually called synodal, or synods, or councils. They are so called from their convening, or coming together: or rather from their calling together. Both names, viz. synod and council, are of such latitude of signification, as that they may be applied to any public convention of people: but in the common ordinary use of these words, they are appropriated to large ecclesiastical assemblies, above classical presbyteries in number and power. These synodal assemblies are made up, (as occasion and the necessity of the church shall require.) 1. Either of presbyters, sent from the several classical presbyteries within a province, hence called provincial synods: 2. Or of presbyters, sent from the several provincial synods within a nation, hence called national synods: 3. Or of presbyters, delegated or sent from the several national churches throughout the Christian world, hence called ecumenical synods, or universal and general councils.
Touching the divine warrant of synods, and their power in church affairs, much need not be said, seeing divers learned authors have so fully stated and handled this matter.[113] Yet, that the reader may have a short view hereof, and not be left wholly unsatisfied, these two things shall briefly be opened and insisted upon, viz: 1. Certain considerations shall be propounded, tending to clear the state of the question about the divine right of synods, and their power. 2. The proposition itself, with some few arguments adduced, for the proof thereof.
For the former, viz: The true stating of this question about the divine right of synods, and of their power, well weigh these few considerations.
1. Synods differ in some respects from classical presbyteries, handled in Chap. XIII., though the nature and kind of their power be the same for substance. For, 1. Synods are more large extensive assemblies than classical presbyteries, the members of presbyteries being sent only from several single congregations, the members of synods being delegated from several presbyteries, and proportionably their power is extended also. 2. The exercise of government by presbyteries, is the common ordinary way of government held forth in Scripture. By synods it is more rare and extraordinary, at least in great part, as in case of extraordinary causes that fall out: as, for choosing an apostle, Acts i., healing of scandals, &c., Acts xv.
2. All synods are of the same nature and kind, whether provincial, national, or ecumenical, though they differ as lesser and greater, in respect of extent, from one another, (the provincial having as full power within their bounds, as the national or ecumenical within theirs.) So that the proving of the divine right of synods indefinitely and in general, doth prove also the divine right of provincial, national, and ecumenical synods in particular: for, greater and lesser do not vary the species or kind. What is true of ecclesiastical synods in general, agrees to every such synod in particular.
Object. But why hath not the Scripture determined these assemblies in particular?
Ans. 1. It is not necessary the Scripture should in every case descend to particulars. In things of one and the same kind, general rules may serve for all particulars; especially seeing particulars are so innumerable, what volumes would have contained all particulars? 2. All churches and seasons are not capable of synods provincial or national: for, in an island there may be no more Christians than to make up one single congregation, or one classical presbytery. Or in a nation, the Christian congregations may be so few, or so dispersed, or so involved in persecution, that they cannot convene in synods, &c.
3. The power of synods contended for, is, 1. Not civil; they have no power to take cognizance of civil causes, as such; not to inflict any civil punishments; as fines, imprisonments, confiscations, banishments, death, (these being proper to the civil magistrate:) but merely spiritual; they judge only in ecclesiastical causes, in a spiritual manner, by spiritual censures, to spiritual ends, as did that synod, Acts xv. 2. Not corruptive, privative, or destructive to the power of classical presbyteries, or single congregations; but rather perfective and conservative thereunto. As suppose a single congregation should elect a minister unsound in judgment, or scandalous in conversation, the synod may annul and make void that election, and direct them to make a better choice, or appoint them a minister themselves; hereby this liberty of election is not at all infringed or violated, but for their own advantage regulated, &c. 3. Not absolute, and infallible; but limited and fallible: any synod or council may err, being constituted of men that are weak, frail, ignorant in part, &c., and therefore all their decrees and determinations are to be examined by the touchstone of the Scriptures, nor are they further to be embraced, or counted obligatory, than they are consonant thereunto, Isa. viii. 20. Hence there is liberty of appeal, as from congregational elderships to the classical presbytery, and from thence to the provincial synod, so from the provincial to the national assembly, &c. 4. Finally, the power of synods is not only persuasive and consultative, (as some think,) able to give grave advice, and to use forcible persuasions in any case, which if accepted and followed, well; if rejected and declined, there is no further remedy, but a new non-communion instead of a divine church censure: but it is a proper authoritative juridical power, which all within their bounds are obliged reverently to esteem, and dutifully to submit unto, so far as agreeable to the word of Christ.
4. Finally, this authoritative juridical power of synods is threefold, viz. doctrinal, regulating, and censuring. 1. Doctrinal, in reference to matters of faith, and divine worship; not to coin new articles of faith, or devise new acts of divine worship: but to explain and apply those articles of faith and rules of worship which are laid down in the word, and declare the contrary errors, heresies, corruptions. Hence the Church is styled, the pillar and ground of truth, 1 Tim. iii. 15. Thus to the Jewish Church were committed of trust the oracles of God, Rom. iii. 2. 2. Regulating, in reference to external order and polity, in matters prudential and circumstantial, which are determinate according to the true light of nature, and the general rules of Scripture, such as are in 1 Cor. x. 31, 32; Rom. xiv.; 1 Cor. xiv. 26, 40, &c.; not according to any arbitrary power of men. 3. Censuring power, in reference to error, heresy, schism, obstinacy, contempt, or scandal, and the repressing thereof; which power is put forth merely in spiritual censures, as admonition, excommunication, deposition, &c. And these censures exercised, not in a lordly, domineering, prelatical way: but in an humble, sober, grave, yet authoritative way, necessary both for preservation of soundness of doctrine, and incorruptness of conversation; and for extirpation of the contrary. This is the power which belongs to synods. Thus much for clearing the right state of this question.
II. For the second thing, viz. the proposition itself, and the confirmation thereof, take it briefly in these terms.
Jesus Christ our Mediator hath laid down in his word sufficient ground and warrant for juridical synods, and their authority, for governing of his Church now under the New Testament. Many arguments might be produced for proof of this proposition: as, 1. From the light of nature. 2. From the words of the law, Deut. xvii. 8, 12, compared with 2 Chron. xix. 8, 11; Ps. cxxii. 4, 5, holding forth an ecclesiastical Sanhedrin in the Church of the Jews, superior to other courts. 3. From the words of Christ, Matt, xviii. 15-21. 4. From the unity of the visible Church of Christ now under the New Testament. 5. From the primitive apostolical pattern laid down, Acts xv., &c., and from divers other considerations; but for brevity's sake, only the two last arguments shall be a little insisted upon.
Argum. I. The unity or oneness of the visible Church of Christ now under the New Testament, laid down in Scripture, gives us a notable foundation for church government by juridical synods. For, 1. That Jesus Christ our Mediator hath one general, visible Church on earth now under the New Testament, hath been already proved, Part 2, Chap. VIII. 2. That in this Church there is a government settled by divine right, is evidenced, Part 1, Chap. I. 3. That all Christ's ordinances, and particularly church government, primarily belong to the whole general Church visible, for her edification, (secondarily to particular churches and single congregations, as parts or members of the whole,) hath been manifested, Part 2, Chap. VIII. Now, there being one general visible Church, having a government set in it of divine right, and that government belonging primarily to the whole body of Christ; secondarily, to the parts or members thereof; must it not necessarily follow, that the more generally and extensively Christ's ordinance of church government is managed in greater and more general assemblies, the more fully the perfection and end of the government, viz. the edification of the whole body of Christ, is attained; and on the contrary, the more particularly and singly church government is exercised, as in presbyteries, or single congregational elderships, the more imperfect it is, and the less it attains to the principal end: consequently, if there be a divine warrant for church government by single congregational elderships, is it not much more for church government by presbyteries, and synods, or councils, wherein more complete provision is made for the edification of the general Church or body of Jesus Christ?
Argum. II. The primitive apostolical practice in the first and purest ages of the Church after Christ, may further evidence with great strength the divine warrant for church government by juridical synods or councils. Let this be the position:
Jesus Christ our Mediator hath laid down in his word a pattern of a juridical synod, consisting of governing officers of divers presbyterial churches, for a rule to the Church of Christ in all succeeding ages.
For proof hereof take these two assertions: 1. That Jesus Christ hath laid down in his word a pattern of a juridical synod. 2. That this juridical synod is for a rule to the churches of Christ in all succeeding ages.
ASSERTION I.
That Jesus Christ hath laid down in his word a pattern of a synod, yea, of a juridical synod, consisting of governing officers of divers presbyterial churches, is manifest, Acts xv. and xvi., where are plainly set forth: 1. The occasion of the synod. 2. The proper members of the synod. 3. The equal power and authority exercised by all those members. 4. The way and method of ordinary synodal proceeding. 5. The juridical acts of power put forth by the synod; with the issue and consequent of all upon the churches.
First, Here was a proper ground and occasion for a juridical synod. For thus the text expressly declareth, that "certain men which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved; when therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem to the apostles and elders about this question," Acts xv. 1, 2, compared with ver. 5—"But there rose up certain of the sect of the Pharisees, which believed, saying, that it was needful to circumcise them, and to command them to keep the law of Moses;" and with ver. 23, 24—"The apostles, and elders, and brethren send greeting unto the brethren which are of the Gentiles, in Antioch, and Syria, and Cilicia: Forasmuch as we have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying, Ye must be circumcised and keep the law." In which passages these things are evident:
1. That false doctrine, destructive to the doctrine of Christ in his gospel, did arise in the Church, viz: That circumcision and keeping of the ceremonial law of Moses was necessary to salvation, ver. 1, 5, 24; and this false doctrine promoted with lying, as if the apostles and elders of Jerusalem had sent forth the false teachers with directions to preach so, as their apology ("to whom we gave no such commandment," ver. 24) seems to import. Here is corruption both in doctrine and manners fit for a synod to take cognizance of.
2. That this corrupt doctrine was vented by certain that came down from Judea. It is evident, it was by certain of the sect of the Pharisees that believed; as Paul and Barnabas make the narrative to the church at Jerusalem, ver. 5, therefore the false teachers coming from Judea (where the Churches of Christ were first of all planted, and whence the church plantation spread) published their doctrines with more credit to their errors and danger to the churches; and so both the churches of Judea whence they came, and of Antioch, Syria, and Cilicia, whither they came, were interested in the business.
3. That the said false teachers by the leaven of their doctrine troubled them with words, subverting the souls of the brethren, both at Antioch, Syria, and Cilicia, ver. 23, 24; here was the disturbance and scandal of divers churches: compare ver. 39 with 41.
4. That Paul and Barnabas at Antioch had no small dissension and dispute against the false teachers, ver. 1, 2, that so (if possible) they might be convinced, and the Church's peace preserved, without craving further assistance in a solemn synod.
5. That after these disputes, and for the better settling of all the churches about this matter, (which these disputes could not effect,) they decreed (or ordained) that Paul and Barnabas, and some others of themselves, should go up to the apostles and elders at Jerusalem about this question, ver. 2. Here was an authoritative mission of delegated officers from the presbyterial church at Antioch, and from other churches of Syria and Cilicia also, ver. 23, 41, to a synodal assembly with the presbyterial church at Jerusalem.
Secondly, Here were proper members of a synod convened to consider of this question, viz. the officers and delegates of divers presbyterial churches: of the presbyterial church at Jerusalem, the apostles and elders, Acts xv. 6: of the presbyterial church at Antioch, Paul, Barnabas, and others; compare verse 2 and 12. And besides these, there were brethren from other churches, present as members of the synod; as may appear by these two considerations, viz:
1. Partly, because it is called "The whole multitude," ver. 12; "The apostles and elders with the whole church," ver. 22; "The apostles, and elders, and brethren," ver. 23. This whole multitude, whole church, and brethren, distinct from the apostles and elders which were at Jerusalem, cannot be the company of all the faithful at Jerusalem, for (as hath been evidenced, Chap. XIV., Position 2,) they were too many to meet in one house. But it was the synodal multitude, the synodal church, consisting of apostles, and elders, and brethren; which brethren seem to be such as were sent from several churches, as Judas and Silas, ver. 24, who were assistants to the apostles and evangelists—Judas, Acts xv. 22, 32; Silas, Acts xv. 32, 40, and xvi. 19, and xvii. 4, 14, 15, and xviii. 5. Some think Titus was of this synod also.
2. Partly because the brethren of Antioch, Syria, and Cilicia, were troubled with this question, ver. 23, 24. Therefore it cannot be reasonably imagined, but all those places sought out for a remedy; and to that end, severally and respectively sent their delegates to the synod at Jerusalem: else they had been very regardless of their own church peace and welfare. And the epistle of the synod was directed to them all by name, ver. 23; and so did formally bind them all, having men of their own members of the synod, which decrees did but materially, and from the nature of the thing, bind the other churches at Lystra and Iconium, Acts xvi. 4. Now, if there were delegates but from two presbyterial churches, they were sufficient to constitute a synod; and this justifies delegates from ten or twenty churches, proportionably, when there shall be like just and necessary occasion.
Thirdly, Here all the members of the synod, as they were convened by like ordinary authority, so they acted by like ordinary and equal power in the whole business laid before them; which shows it was an ordinary, not an extraordinary synod. For though apostles and evangelists, who had power over all churches, were members of the synod, as well as ordinary elders; yet they acted not in this synod by a transcendent, infallible, apostolical power, but by an ordinary power, as elders. This is evident,
1. Because the Apostle Paul, and Barnabas his colleague, (called a prophet and teacher, Acts xiii. 1, 2, and an apostle, Acts xiv. 14,) were sent as members to this synod, by order and determination of the church of Antioch, and they submitted themselves to that determination, Acts xv. 2, 3; which they could not have submitted unto as apostles, but as ordinary elders and members of the presbytery at Antioch: they that send, being greater than those that are sent by them. Upon which ground it is a good argument which is urged against Peter's primacy over the rest of the apostles, because the college of apostles at Jerusalem sent Peter and John to Samaria, having received the faith, Acts viii. 14.
2. Because the manner of proceeding in this synod convened, was not extraordinary and apostolical, as when they acted by an immediate infallible inspiration of the Spirit, in penning the Holy Scriptures, (without all disputing, examining, or judging of the matter that they wrote, so far as we can read,) 2 Tim. iii. 16,17; 2 Pet. i. 20, 21; but ordinary, presbyterial, and synodal; by ordinary helps and means, (as afterwards shall appear more fully;) stating the question, proving and evidencing from Scripture what was the good and acceptable will of God concerning the present controversy, and upon evidence of Scripture concluding, It seemed good to the Holy Ghost, and to us, Acts xv. 28; which words, any assembly, having like clear evidence of Scripture for their determination, may without presumption use, as well as this synod did.[114]
3. Because the elders and brethren (who are as authoritatively members of the synod as the apostles) did in all points as authoritatively act as the apostles themselves. For, 1. Certain other of the church of Antioch, as well as Paul and Barnabas, were sent as delegates from the church of Antioch, Acts xv. 2. 2. They were all sent as well to the elders, as to the apostles at Jerusalem, about this matter, ver. 2. 3. They were received at Jerusalem, as well by the elders, as the apostles, and reported their case to them both, ver. 4. 4. The elders, as well as the apostles, met together to consider thereof, ver. 6. 5. The letters containing the synodal decrees and determinations, were written in the name of the elders and brethren, as well as in the name of the apostles, ver. 23. 6. The elders and brethren, as well as the apostles, blame the false teachers for troubling of the Church, subverting of souls; declaring, that they gave the false teachers no such commandment to preach any such doctrine, ver. 24. 7. The elders and brethren, as well as the apostles, say, "It seemed good to the Holy Ghost, and to us," ver. 28. 8. The elders and brethren, as well as the apostles, did impose upon the churches "no other burden than these necessary things," ver. 28. 9. The elders, as well as the apostles, being assembled, "thought good to send chosen men of themselves," viz. Judas and Silas, with Paul and Barnabas, to Antioch, to deliver the synodal decrees to them, and to tell them the same things by mouth, ver. 22, 25, 27. 10. And the decrees are said to be ordained as well by the elders, as by the apostles at Jerusalem, Acts xvi. 4. So that through this whole synodal transaction, the elders are declared in the text to go on in a full authoritative course of judgment with the apostles, from point to point. And therefore in this synod, the apostles acted as ordinary elders, not as extraordinary officers.
Fourthly. Here was the ordinary way and method of synodal proceedings by the apostles, elders, and brethren, when they were convened unanimously, ver. 25. For,
1. They proceeded deliberatively, by discourses and disputes, deliberating about the true state of the question, and the remedy of the scandal. This is laid down, 1. More generally, "and when there had been much disputing," ver. 7. 2. More particularly, how they proceeded when they drew towards a synodal determination, Peter speaks of the Gentiles' conversion, and clears the doctrine of justification "by faith without the works of the law," ver. 7-12. Then Barnabas and Paul confirm the conversion of the Gentiles, "declaring the signs and wonders wrought by them among the Gentiles," ver. 12. After them James speaks, approving what Peter had spoken touching the conversion of the Gentiles, confirming it by Scripture; and further adds (which Peter did but hint, ver. 10, and Paul and Barnabas did not so much as touch upon) a remedy against the present scandal, ver. 13-22. Here is now an ordinary way of proceeding by debates, disputes, allegations of Scripture, and mutual suffrages. What needed all this, if this had been a transcendent, extraordinary, and not an ordinary synod?
2. They proceeded after all their deliberative inquiries and disputes decisively to conclude and determine the matter, ver. 20-30. The result of the synod (as there is evident) is threefold. 1. To set down in writing their decrees and determinations. 2. To signify those decrees in an epistle to the brethren at Antioch, Syria, and Cilicia. 3. To send these letters by some from among themselves, viz. Judas and Silas, together with Paul and Barnabas, to all the churches that were offended or endangered, that both by written decrees and word of mouth, the churches might be established in faith and peace.
Fifthly, Here were several authoritative and juridical acts of power, put forth in this synod, according to the exigency of the present distempers of the churches. This appears plainly,
1. By the proceedings of the synod in accommodating a suitable and proportionable remedy to every malady at that time distempering the Church, viz. a triple medicine for a threefold disease.
1. Against the heresy broached, viz. that they must be circumcised and keep the ceremonial "law of Moses, or else they could not be saved," Acts xv. 2. The synod put forth a doctrinal power, in confutation of the heresy, and clear vindication of the truth, about the great point of "justification by faith without the works of the law," Acts xv. 7-23; and (Independents themselves being judges) a doctrinal decision of matters of faith by a lawful synod, far surpasseth the doctrinal determination of any single teacher, or of the presbytery of any single congregation; and is to be reverently received of the churches as a binding ordinance of Christ.
2. Against the schism, occasioned by the doctrine of the false teachers that troubled the Church, Acts xv. 1, 2, the synod put forth a censuring power, stigmatizing the false teachers with the infamous brands of troubling the Church with words, subverting of souls, and (tacitly, as some conceive from that expression, "Unto whom we gave no such commandment," ver. 24) of belying the apostles and elders of Jerusalem, as if they had sent them abroad to preach this doctrine.
Object. But the synod proceeded not properly to censure the false teachers by any ecclesiastical admonition, or excommunication; therefore the power exercised in the synod was only doctrinal, and not properly juridical.
Ans. 1. They censured them in some degree, and that with a mark of infamy, ver. 24, as was manifested. And this was not only a warning and hint to the churches, to note such false teachers, avoid them, and withdraw from them, compare Rom. xvi. 17, 18, with 1 Tim. vi. 3-5; but also was a virtual admonition to the false teachers themselves, while their doctrines and ways were so expressly condemned. 2. They proceeded not to present excommunication, it is granted; nor was it at first dash seasonable, prudent, or needful. But the synod knew well, that if these false teachers, after this synodal mark of disgrace set upon them, should still persist in their course, incurably and incorrigibly obstinate, they might in due time be excommunicated by course; it being a clear case in itself that such heretics or schismatics, as otherwise cannot be reduced, are not to be suffered, but to be cast out of the churches. "An heretic, after once or twice admonition, reject," Tit. iii. 10, 11; see Rev. ii. 2, 14, 20.
3. Against the scandal of the weak Jews, and their heart-estrangement from the Gentiles, who neglected their ceremonial observances, as also against the scandal of the Gentiles, who were much troubled and offended at the urging of circumcision, and the keeping of the law as necessary to salvation, ver. 1, 2, 19, 24, the synod put forth an ordering or regulating power, framing practical rules or constitutions for the healing of the scandal, and for prevention of the spreading of it, commanding the brethren of the several churches to abstain from divers things that might any way occasion the same: "It seemed good to the Holy Ghost, and to us, to impose" (or lay) "upon you no further burden than these necessary things," Acts xv. 28, 29. Here is burden and necessary things, (so judged to be necessary for those times, and that state of the Church,) and imposing of these upon the churches: will not this amount to a plain ordering power and authority? Especially considering that the word to impose, or lay on, when it is used of the judgment, act, or sentence of an assembly, ordinarily signifies an authoritative judgment, or decree, as, "Why tempt ye God, to lay, or impose, a yoke upon the neck of the disciples?" Acts xv. 10. Thus some in the synod endeavored to carry the synod with themselves, authoritatively to have imposed the ceremonies upon the churches; whom Peter thus withstands. So, "They bind heavy burdens, and hard to be borne, and impose them upon men's shoulders," Matt, xxiii. 4: and this laying on of burdens by the Pharisees, was not by a bare doctrinal declaring, but by an authoritative commanding, as seems by that, "teaching for doctrines the commandments of men," Matt. xv. 9.
2. By the title or denomination given to the synodal results contained in their letters sent to the brethren. They are styled, "The decrees ordained, or judged," Acts xvi. 4. Here are plainly juridical authoritative constitutions. For it is very observable,
That wheresoever the words translated decree or decrees are found in the New Testament, thereby are denoted, laws, statutes, or decrees: as "Decrees of Cæsar," Acts xvii. 7: "A decree from Cæsar," Luke ii. 1: Moses' ceremonial law, "The hand-writing to ordinances," Col. ii. 14: "The law of commandments in ordinances," Eph. ii. 15: and this word is found used only in these five places in the whole New Testament: and the Septuagint interpreters often use the word in the Old Testament to this purpose; for laws, Dan. vi. 8; for decrees, Dan. ii. 13, and iii. 10, 29, and iv. 3, and vi. 9.
And the other word translated ordained, when applied to an assembly by the Septuagint, is used for a judgment of authority, as, "And what was decreed against her," Esth. ii. 1; and so a word derived from it, signifies a decree, Dan. iv. 14, 21.
In this sense also the word is sometimes used in the New Testament, when applied to assemblies; as, "Take ye him, and judge him according to your law," John xviii. 31; "Whom we laid hold upon, and would have judged according to our law," Acts xxiv. 6.
Now, if there be so much power and authority engraven upon these two words severally, how strongly do they hold forth authority, when they are applied to any thing jointly, as here to the synodal decisions!
3. By the consequent of these synodal proceedings, viz. the cheerful submission of the churches thereunto. This appears both in the church of Antioch, where the troubles first were raised by the false teachers; where, "when the epistle" of the synod "was read, they rejoiced for the consolation," Acts xv. 30, 31; and Judas and Silas exhorted and confirmed the brethren by word of mouth, according to the synod's direction, ver. 32; and in other churches, to which Paul and Timothy delivered the "decrees ordained by the apostles and elders which were at Jerusalem; and so were the churches confirmed in the faith, and abounded in number daily," Acts xvi. 4, 5; whence we have these evidences of the churches' submission to the synodal decrees: 1. The decrees are counted by the churches a consolation. 2. They were so welcome to them, that they rejoiced for the consolation. 3. They were hereby notably confirmed in the faith, against the false doctrines broached among them. 4. The churches abounded in number daily, the scandal and stumbling-blocks that troubled the Church being removed out of the way. How should such effects so quickly have followed upon the publication of the synodal decrees, in the several churches, had not the churches looked upon that synod as vested with juridical power and authority for composing and imposing of these their determinations?
ASSERTION II.
That this juridical synod is for a rule to the churches of Christ in all succeeding ages, there need no new considerations for proof hereof; only let the reader please to look back to Position iv. of the last chapter, where the substance of those considerations which urge the pattern of presbyteries and presbyterial government for a rule to succeeding churches, is applicable (by change of terms) to the pattern of juridical synods.[115]