The keys of the kingdom of heaven and power thereof according to the word…The keyes of the kingdom of heaven and power thereof according to the word…

CHAP. VI. Of the Power and Authority given to Synods.

CHAP. VI. Of the Power and Authoritie given to Synods.

2. Just consequence from Scripture giveth us another ground for the assembly of many churches, or of their messengers, into a Synod, when any church lieth under scandal, through corruption in doctrine and practice, and will not be healed by more private advertisements of their own members, or of their neighbour Ministers, or Brethren. For there is a brotherly communion, as between the members of the same church, so between the churches. We have a little sister (saith one church to another, Cant. 8.8.) therefore churches have a brotherly communion amongst themselves. Look then as one brother being offended with another, and not able to heal him by the mouth of two or three brethren privately, it behooveth him to carry it to the whole church; so by proportion, if one church see matter of offence in another, and be not able to heal it in a more private way, it will hehove them to procure the Assembly of many churches, that the offence may be orderly heard, and judged and removed.

2. Just consequence from Scripture giveth us another ground for the assembly of many churches, or of their messengers, into a Synod, when any church lyeth under scandall, through corruption in doctrine and practice, and will not be healed by more private advertisements of their own members, or of their neighbour Ministers, or Brethren. For there is a brotherly communion, as between the members of the same church, so between the churches. We have a little sister (saith one church to another, Cant. 8.8.) therefore churches have a brotherly communion amongst themselves. Look then as one brother being offended with another, and not able to heal him by the mouth of two or three brethren privately, it behooveth him to carry it to the whole church; so by proportion, if one church see matter of offence in another, and be not able to heal it in a more private way, it will hehove them to procure the Assembly of many churches, that the offence may be orderly heard, and judged and removed.

3. It may so fall out, that the state of all the churches in the country may be corrupted; and beginning to discern their corruption, may desire the concurse and counsel of one another, for a speedy, and safe, and general reformation. And then so meeting and conferring together, may renew their covenant with God, and conclude and determine upon a course, that may tend to the public healing, and salvation of them all. This was a frequent practice in the old Testament, in the time of Asa, 2 Cron. 15.10. to 15. in the time of Hezekiah, 2 Chron. 29.4. to 19. In the time of Josiah, 2 Chron. 34.29. to 33. and in the time of Ezra, Ezra 10.1. to 5. These and the like examples were not peculiar to the Israelites, as one entire national church: For in that respect they appealed from every Synagogue and Court in Israel, to the national high Priest, and Court at Jerusalem, as being all of them subordinate thereunto (and therefore that precedent is usually waved by our best Divines, as not appliable to Christian churches:) but these examples hold forth no superiority in one church or court over another, but all of them in an equal manner, give advice in common, and take one common course for redress of all. And therefore such examples are fit precedents ⟨p. 25⟩for churches of equal power within themselves, to assemble together, and take order with one accord, for the reformation of them all.

3. It may so fall out, that the state of all the churches in the countrey may be corrupted; and beginning to discern their corruption, may desire the concurse and counsell of one another, for a speedy, and safe, and generall reformation. And then so meeting and conferring together, may renew their covenant with God, and conclude and determine upon a course, that may tend to the publike healing, and salvation of them all. This was a frequent practice in the old Testament, in the time of Asa, 2 Cron. 15.10. to 15. in the time of Hezekiah, 2 Chron. 29.4. to 19. In the time of Josiah, 2 Chron. 34.29. to 33. and in the time of Ezra, Ezra 10.1. to 5. These and the like examples were not peculiar to the Israelites, as one intire nationall church: For in that respect they appealed from every Synagogue and Court in Israel, to the nationall high Priest, and Court at Jerusalem, as being all of them subordinate thereunto (and therefore that precedent is usually waved by our best Divines, as not appliable to Christian churches:) but these examples hold forth no superiority in one church or court over another, but all of them in an equall manner, give advice in common, and take one common course for redresse of all. And therefore such examples are fit precedents ⟨p. 25⟩for churches of equall power within themselves, to assemble togegether, and take order with one accord, for the reformation of them all.

Now a Synod being assembled; three questions arise about their power: 1. What is that power they have received? 2. How far the fraternity concurreth with the Presbytery in it; the brotherhood with the Eldership? 3. Whether the power they have received reacheth to the enjoining of things, both in their nature, and in their use indifferent?

Now a Synod being assembled; three questions arise about their power: 1. What is that power they have received? 2. How far the fraternity concurreth with the Presbyterie in it; the brotherhood with the Eldership? 3. Whether the power they have recieved reacheth to the injoyning of things, both in their nature, and in their use indifferent?

For the first; we dare not say that their power reacheth no farther then giving counsel: for such as their ends be, for which according to God, they do assemble, such is the power given them of God, as may attain those ends. As they meet to minister light and peace to such churches, as through want of light and peace lye in error (or doubt at least) and variance; so they have power by the grace of Christ, not only to give light and counsel in matter of Truth and Practice; but also to command and enjoin the things to be believed and done. The express words of the Synodal letter imply no less; It seemed good to the Holy Ghost, and unto us, to lay upon you no other burden, Act. 15.27. This burden therefore, to observe those necessary things which they speak of, they had power to impose. It is an act of the binding power of the keys, to bind burdens. And this binding power ariseth not only materially from the weight of the matters imposed, (which are necessary necessitate praecepti from the word) but also formally, from the authority of the Synod, which being an Ordinance of Christ, bindeth the more for the Synods sake. As a truth of the Gospel taught by a Minister of the Gospel, it bindeth to faith an obedience, not only because it is Gospel, but also because it is taught by a Minister for his callings sake, seeing Christ hath said, Who so receiveth you receiveth me. And seeing also a Synod sometime meeteth to convince, and admonish an offending church or Presbytery; they have power therefore, (if they cannot heal the offenders) to determine to withdraw communion from them. And further, seeing they meet likewise sometimes for general reformation; they have power to decree and publish such Ordinances, as may conduce according to God, unto such reformation: Examples whereof we read, Neh. 10.32. to 39. 2 Chron. 15.12, 13.

For the first; we dare not say that their power reacheth no farther then giving counsell: for such as their ends be, for which according to God, they do assemble, such is the power given them of God, as may attain those ends. As they meet to minister light and peace to such churches, as through want of light and peace lye in error (or doubt at least) and variance; so they have power by the grace of Christ, not only to give light and counsell in matter of Truth and Practice; but also to command and enjoyn the things to be believed and done. The expresse words of the Synodall letter imply no lesse; It seemed good to the Holy Ghost, and unto us, to lay upon you no other burthen, Act. 15.27. This burthen therefore, to observe those necessary things which they speak of, they had power to impose. It is an act of the binding power of the keys, to bind burthens. And this binding power ariseth not only materially from the weight of the matters imposed, (which are necessary necessitate praecepti from the word) but also formally, from the authority of the Synod, which being an Ordinance of Christ, bindeth the more for the Synods sake. As a truth of the Gospel taught by a Minister of the Gospel, it bindeth to faith an obedience, not only because it is Gospel, but also because it is taught by a Minister for his callings sake, seeing Christ hath said, Who so receiveth you receiveth me. And seeing also a Synod sometime meeteth to convince, and admonish an offending church or Presbyterie; they have power therefore, (if they cannot heal the offenders) to determine to withdraw communion from them. And further, seeing they meet likewise sometimes for generall reformation; they have power to decree and publish such Ordinances, as may conduce according to God, unto such reformation: Examples whereof wee read, Neh. 10.32. to 39. 2 Chron. 15.12, 13.

For the second question; How far the Fraternity, or the Brethren of the church, may concur with the Elders in exercising the power of the Synod?

For the second question; How far the Fraternity, or the Brethren of the church, may concurre with the Elders in exercising the power of the Synod?

The Answer is; The power which they have received, is a power of liberty: As 1. They have liberty to dispute their doubts modestly and Christianly amongst the Elders: For in that Synod at Jerusalem, as there was much disputation, Act. 15.7. so the multitude had a part in the Disputation, v. 12. For after Peters speech, it is said, the whole multitude kept silence, and silence from what? to wit, from the speech last in hand amongst them, and that was, from Disputation. 2. The Brethren of the church had liberty to join with the Apostles and Elders, in approving of the sentence of James, and determining the same as the common sentence of them all. 3. They had liberty to join with the Apostles and Elders in choosing and sending messengers, and in writing Synodal Letters in the names of all, for the publishing of the sentence of the Synod. Both these points are expressed in the Text, v. 22.23. to 29. Then pleased it the Apostles and Elders, with the whole Church, to send chosen men, and to write Letters by them. See the whole church distinguished from the Apostles and Elders; and those whom he called the whole Church, v. 22. he calleth the Brethren, v. 23. The Apostles, and Elders, and Brethren, &c.

The Answer is; The power which they have received, is a power of liberty: As 1. They have liberty to dispute their doubts modestly and Christanly amongst the Elders: For in that Synod at Jerusalem, as there was much disputation, Act. 15.7. so the multitude had a part in the Disputation, v. 12. For after Peters speech, it is said, the whole multitude kept silence, and silence from what? to wit, from the speech last in hand amongst them, and that was, from Disputation. 2. The Brethren of the church had liberty to joyn with the Apostles and Elders, in approving of the sentence of James, and determining the same as the common sentence of them all. 3. They had liberty to joyn with the Apostles and Elders in choosing and sending messengers, and in writing Synodall Letters in the names of all, for the publishing of the sentence of the Synod. Both these points are expressed in the Text, v. 22.23. to 29. Then pleased it the Apostles and Elders, with the whole Church, to send chosen men, and to write Letters by them. See the whole church distinguished from the Apostles and Elders; and those whom he called the whole Church, v. 22. he calleth the Brethren, v. 23. The Apostles, and Elders, and Brethren, &c.

But though it may not be denied, that the Brethren of the church present in the Synod, had all this power of liberty, to join with the Apostles and Elders in all these acts of the Synod; yet the authority of the Decrees lay chiefly (if not only) in the Apostles and Elders. And therefore it is said, Act. 16.4. That Paul and Silas delivered to the Churches for to keep the Decrees that were ordained of the Apostles and Elders: So then it will be most safe to preserve to the Church of Brethren their due liberties, and to reserve to the Elders their due authority.

But though it may not be denyed, that the Brethren of the church present in the Synod, had all this power of liberty, to joyn with the Apostles and Elders in all these acts of the Synod; yet the authority of the Decrees lay chiefly (if not only) in the Apostles and Elders. And therefore it is said, Act. 16.4. That Paul and Silas delivered to the Churches for to keep the Decrees that were ordained of the Apostles and Elders: So then it will be most safe to preserve to the Church of Brethren their due liberties, and to reserve to the Elders their due authority.

If it be said, The Elders assembled in a Synod, have no authority to determine or conclude any act that shall bind the Churches, but according to the instructions which before they have received from the Churches.

If it be said, The Elders assembled in a Synod, have no authority to determine or conclude any act that shall binde the Churches, but according to the instructions which before they have received from the Churches.

Answ. We do not so apprehend it; For what need Churches send to a Synod for light and direction in ways of truth and peace, if they be resolved afore-hand how far they will go? It is true, if the Elders of Churches shall conclude in a Synod any thing prejudicial to the truth and peace of the Gospel, they may justly expostulate with them at their return, and refuse such sanctions as the Lord hath not sancited. But if the Elders be gathered in the name of Christ in a Synod, and proceed according to the rule (the word) ⟨p. 27⟩or Christ, they may consider and conclude sundry points expedient for the estate of their Churches, which the Churches were either ignorant or doubtful of before.

Answ. Wee do not so apprehend it; For what need Churches send to a Synod for light and direction in ways of truth and peace, if they be resolved afore-hand how far they will go? It is true, if the Elders of Churches shall conclude in a Synod any thing prejujudiciall to the truth and peace of the Gospel, they may justly expostulate with them at their return, and refuse such sanctions as the Lord hath not sancited. But if the Elders be gathered in the name of Christ in a Synod, and proceed according to the rule (the word) ⟨p. 27⟩or Christ, they may consider and conclude sundry points expedient for the estate of their Churches, which the Churches were either ignorant or doubtfull of before.

As for the third Question, whether the Synod have power to enjoin such things as are both in their nature and their use indifferent? We should answer it negatively, and our reasons be:

As for the third Question, whether the Synod have power to injoyn such things as are both in their nature and their use indifferent? We should answer it negatively, and our reasons be:

1. From the pattern of that precedent of Synods, Act. 15.28. They laid upon the Churches no other burden, but those necessary things: necessary, though not all of them in their own nature, yet for present use, to avoid the offence both of Jew and Gentile: of the Jew, by eating things strangled and blood; of the Gentile and Jew both, by eating things sacrificed to Idols, as Paul expoundeth that Article of the Synod, 1 Cor. 8.10, 11, 12. and Chap. 10.28. This ea ing with offence was a murder of a weak brothers soul, and a sin against Christ, 1 Cor. 8.11, 12. and therefore necessary to be forborne, necessitate praecepti, by the necessity of Gods Commandment.

1. From the pattern of that precedent of Synods, Act. 15.28. They laid upon the Churches no other burthen, but those necessary things: necessary, though not all of them in their own nature, yet for present use, to avoid the offence both of Jew and Gentile: of the Jew, by eating things strangled and blood; of the Gentile and Jew both, by eating things sacrificed to Idols, as Paul expoundeth that Article of the Synod, 1 Cor. 8.10, 11, 12. and Chap. 10.28. This ea ing with offence was a murther of a weak brothers soule, and a sin against Christ, 1 Cor. 8.11, 12. and therefore necessary to be forborn, necessi•ate praecepti, by the necessity of Gods Commandement.

2. A second reason may be from the latitude of the Apostolical commission, which was given to them, Mat. 28.19, 20. where the Apostles are commanded to teach the people to observe all things which Christ had commanded. If then the Apostles teach the people to observe more then Christ hath commanded, they go beyond the bounds of their commission, and a larger commission then that given to the Apostles, nor Elders, nor Synods, nor churches can challenge.

2. A second reason may be from the latitude of the Apostolicall commission, which was given to them, Mat. 28.19, 20. where the Ap•stles are commanded to teach the people to observe all things which Christ had commanded. If then the Apostles teach the people to observe more then Christ hath commanded, they go beyond the bounds of their commission, and a larger commission then that given to the Apostles, nor Elders, nor Synods, nor churches can challenge.