That the Apostles and Elders did put forth Acts of Ecclesiasticall Authority in that Synod. This appears plainly from Act. 15.28. to lay no other burden. To bind burdens, is an act of the binding power of the Keyes. And it appears likewise from Act. 16.4. where mention is made of Decrees ordained by the Apostles & Elders. And it is observeable, that wheresoever δογμα, is used in the New Testament, it is put either for Decrees or Laws, and so frequently by the Septuagint in the old Testament, as is abundantly proved by the Reverend Assembly of Divines, in their answer to the Reasons of the Dissenting-Brethren, against the instance of the Church of Jerusalem, pag. 66.
3. That the Scripture holds forth a subordination of Congregations unto Synods, together with Appeals thereunto. To prove this, we will bring two places: The first is Deut. 17.8. to 12. together with 2 Chron. 19.8, 10, 11. Out of which two places, compared together, we gather these two conclusions:
1. That the Jews had two supream Judicatories in Jerusalem; the one Ecclesiasticall, for the matters of the Lord; the other civill, for the matters of the King. This appears by Deut. 17. ver. 8. where we have a distinction of causes; some forensicall between blood and blood, belonging to the civil Judicatory; some ceremonial, between stroak, and stroak; that is, (as not only Hierome, but the Chaldy and Septuagint read the words, and as appears by the frequent use of the word in that sense, Levit. 13. and elsewhere,) between leprosie, and leprosie, belonging to the cognizance of the Ecclesiastical Judicatory. And in the 12 verse, these two Judicatories are distinguished, by the disjunctive Or; And the man that will do presumptuously, and will not hearken unto the Priest, (that standeth to minister before the Lord thy God,) or unto the Judge, &c. This further appears, by 2 Chr. 19.8, 10, 11. In which we have clear mention; first of two sorts of Judges, the Levites and Priests, and chief of the Fathers, vers. 8. secondly, of two sorts of causes, some spirituall and Ecclesiasticall, called the judgment of the Lord, ver. 8. and the matters of the Lord, ver. 11. others civill, as between blood and blood, ver. 10. And thirdly, of two Presidents; Amariah the chief Priest, in all matters of the Lord; and Zebadiah the Ruler of the house of Judah, in all the matters of the King. And this distinction between the civil and Ecclesiastical Judicatory, is the opinion of many Orthodox & learned Authors, which are cited by Mr. Gelaspy, Aarons rod blossom, cap. 3. pag. 8. where this conclusion is largely and learnedly debated & asserted.
2. That there was a subordination in the Jewish Church, of the Synagogues, in all hard and difficult controversies, and in all the matters of the Lord, unto the Ecclesiastical Judicatory at Jerusalem, and appeals thereunto; this appears evidently, Deut. 17.8, 9. 2 Chron. 19.8, 10.
Now that this Subordination, together with appeals, did not belong to the Jewish Church, as Jewish only, but as it was an Ecclesiastical Republique, is evident. For though the high Priest, amongst the Jews, was a type of Christ, yet these gradual Judicatories, wherein the aggrieved party did appeal, from the lesser to the greater; (that against the very light of nature, the adverse party might not be the sole Judge and party too, in his own cause) were not in any kind ceremonial or typicall.
Appeals, (saith Dr. Whitaker,) they are of divine and natural light, and certainly very necessary in every necessity, because of the iniquity and ignorance of Judges, Whit. Contr. 4. de Romano Pontific. lib. 4. cap. 2. And generally, all Protestant Writers against appeals to the Pope, acknowledge yet, their necessary usefulness to a Synod. So did that renowned Martyr Cranmer, the form of whose appeal to a Council, three several times urged by him, with much instance, we have recorded by Mr. Foxe at large, Acts and Monuments.
And indeed, if the benefit of appeals, and consociation of Churches, should not be as free to us, as to the Jews, how much more defective & improvident were the Gospel, then the Law, contrary to all ancient Prophesies of Gospel-Communion? How were our Saviour King of Peace and Righteousnesse, should he have ordained now under the Gospel such a government, as by making Parties sole Judges, were neither righteous, nor peaceable? what Judaicall type or ceremony, can there be in this communion and mutual assistance in government, which God (as by his Word, so) by the very light of nature, teacheth all societies whatsoever, whether Common-Wealth, Armies, Universities, or Navies? &c. as learnedly Mr. Herle, in his Independency, &c.
The second place is Matth. 18.15, 16, 17, 18. which text, by a parity of reason, proves a subordination of Congregations unto Synods. For there is the same relation between Church and Church, as between brother and brother; and if a brother offending is subordinate unto a particular Congregation; then by a like reason, an offending Congregation is subordinate unto greater Assemblies. And the reason of it is, because the grounds, reasons, and ends of subordination, are the same in both. That God might be glorified, the offendor shamed, humbled, reduced, and sin not suffered to rest upon him. That others may be preserved from contagion, and made to fear. That scandal and pollution of the Ordinances, may be prevented, or removed. All which argue as strongly and fully for subordination of an offending Congregation to superiour and greater Assemblies, as of an offending brother to a particular Congregation: And the truth is, whosoever denyes the subordination of a Congregation unto a Synod, together with appeals thereunto, doth in plain tearms affirm these three things,
1. That the Government of Christ in his Church under the New Testament, is a Government directly contrary to the very light of nature making the same men parties, and finall Judges in their own cause.
2. That the Government of the Church in the Old Testament, was more equal and just, then under the New.