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.