1. It is not denied, but particular churches have within themselves power of discipline entirely, so far as any cause in debate particularly and peculiarly concerneth themselves, and not others.
2. It is granted, that where there is no consociation, or neighborhood of single churches, whereby they may mutually aid one another, there a single congregation must not be denied entire jurisdiction; but this falls not within the compass of ordinary rules of church government left us by Christ. If there be but one congregation in a kingdom or province, that particular congregation may do much by itself alone, which it ought not to do where there are neighboring and adjacent churches that might associate therewith for mutual assistance.
3. It is granted, that every single congregation hath equal power, one as much as another, and that there is no subordination of one to another; according to that common and known axiom, An equal hath no power or rule over an equal. Subordination prelatical, which is of one or more parishes to the prelate and his cathedral, is denied; all particular churches being collateral, and of the same authority.
4. It is granted, that classical or synodal authority cannot be by Scripture introduced over a particular church in a privative or destructive way to that power which God hath bestowed upon it; but contrarily it is affirmed, that all the power of assemblies, which are above particular congregations, is cumulative and perfective to the power of those inferior congregations.
5. It is granted, that the highest ecclesiastical assembly in the world cannot require from the lowest a subordination absolute, and at their own mere will and pleasure, but only in some respect; subordination absolute being only to the law of God laid down in Scripture. We detest popish tyranny, which claims a power of giving their will for a law. 'Tis subjection in the Lord that is pleaded for: the straightest rule in the world, unless the holy Scripture, we affirm to be a rule to be regulated; peace being only in walking according to Scripture canon, Gal. vi. ver. 16.
6. Nor is it the question whether friendly, consultative, fraternal, Christian advice or direction, be either to be desired or bestowed by neighboring churches, either apart or in their synodal meetings, for the mutual benefit of one another, by reason of that holy profession in which they are all conjoined and knit together: for this will be granted on all hands, though when it is obtained, it will not amount to a sufficient remedy in many cases.
But this is that which we maintain, viz. that the law of God holdeth forth a subordination of a particular church to greater assemblies, consisting of divers choice members, taken out of several single congregations: which assemblies have authoritative power and ecclesiastical jurisdiction over that particular church, by way of giving sentence in and deciding of causes ecclesiastical. For confirmation of this assertion, thus:
Argum. I. The light of nature may be alleged to prove, that there ought to be this subordination: this is warranted not only by God's positive law, but even by nature's law. The church is a company of people who are not outlawed by nature. The visible church being an ecclesiastical polity, and the perfection of all polity, doth comprehend in it whatsoever is excellent in all other bodies political. The church must resemble the commonwealth's government in things common to both, and which have the same use in both. The law of nature directs unto diversities of courts in the commonwealth, and the greater to have authority over the lesser. The church is not only to be considered as employed in holy services, or as having assemblies exercised in spiritual things, and after a spiritual manner, but it is also to be considered as consisting of companies and societies of men to be regularly ordered, and so far nature agreeth to it, that it should have divers sorts of assemblies, and the lower subordinate to the higher. That particular parts should be subject to the whole for the good of the whole, is found necessary both in bodies natural and politic. Is the foot to be lanced? though it have a particular use of its own, and a peculiar employment, yet it is to be ordered by the eye, the hand, and the rest. Kingdoms have their several cities and towns, which all have their governments apart by themselves; yet for the preservation of the whole, all join together in the Parliament. Armies and navies have their several companies and ships, yet in any danger every particular company and ship is ordered by the counsels and directions of the officers and guides of the whole army or navy. The Church is spiritual, but yet a kingdom, a body, an army, &c. D. Ames himself affirms that the light of nature requires that particular churches ought to combine in synods for things of greater moment. The God of nature and reason hath not left in his word a government against the light of nature and right reason. Appeals are of divine and natural right, and certainly very necessary in every society, because of the iniquity and ignorance of judges. That they are so, the practices of all ages and nations sufficiently testify.
Argum. II. The Jewish church government affords a second argument. If in that they had synagogues in every city, which were subordinate to the supreme ecclesiastical court at Jerusalem, then there ought to be a subordination of particular churches among us to higher assemblies; but so it was among them: therefore,
That the subordination was among them of the particular synagogues to the assembly at Jerusalem, is clear—Deut. xvii. 8, 12; 2 Chron. xix. 8, 11; Exod. xviii. 22, 26.