Concerning the composition that is made herein, that some should convene in ecclesiastical synods by their own personal right and in virtue of their office, and others by a kind of delegation from some of their own order, it being a mere political constitution, which I shall immediately speak unto, it is not here to be taken notice of.
There is nothing, therefore, in Scripture example or the light of natural reason, with the principles of all societies in union or com- munion, that will lead us any farther than this, that such synods are to be composed and consist of such persons as are chosen and dele- gated by those churches respectively who do act and exert their com- munion in such assemblies. So was it in the first example of them, Acts XV. The church of Antioch chose and sent messengers of their own number to advise with the apostles and elders of the church at
204 thue nature of a gospel church.
Jerusalem, at which consuhation the members of that church also were present; and this is the whole of the nature and use of ecclesi- astical synods. It is on other accounts that they make up so great a part of the history of the church. For the first three hundred years there were nothing but voluntary conventions of the officers or elders, bishops and presbyters, with some others of neighbouring churches, on the occasion of differences or heresies among them. In and from the council of Nice, there were assemblies of bishops and others, called together by the authority of the Roman emperors, to advise about matters of faith. In after ages, those which were called in the western parts of the world, in Italy, Germany, France, and England, were of a mixed nature, advising about things civil and political, as well as sacred and religious, especially with respect unto mutual contests between popes and princes. In them the Avhole nature of ecclesiastical synods was lost and buried, and all religion almost destroyed.
Thus this laudable practice of churches acting their mutual com- munion by meeting in synods or assemblies, by their delegates or messengers, to advise about things of their common concei'nment and joint edification, as occasion should require, founded in the light of nature, and countenanced by primitive, apostolical example, was turned, by the designing interests and ambition of men, into the instating of all church-power in such synods, and the usurpation of a power given unto no churches nor all of them together ; as might be made evident by instances innumerable.
And whereas they have made such a noise in Christian religion, and have filled so many volumes with their acts and doings, yet some of them who, under the pope, would place all religion in them, do grant and contend that they are a mere human invention; so Bellar- mine affirms Pighius to have done in his book De Coelest. Hierarch. lib. vi. cap. i. But for his part he judgeth that it is more probable that they have a divine original by virtue of that word, " Where two or three are gathei'ed together in my name, there I will be in the midst of them," Matt, xviii. 20, De Concil. lib. i. cap. iii. ; which will not bear the least part of the superstructure pretended to be built upon it.
Of these delegates and messengers of the churches, the elders or officers of them, or some of them at least, ought to be the principal; for there is a peculiar care oi public edification incumbent on them, which they are to exercise on all just occasions. They are justly pre- sumed to know best the state of their own churches, and to be best able to judge of matters under consideration ; and they do better represent the churches from whom they are sent than any private brethren can do, and so receive that respect and reverence which is due to the churches themselves; as also, they are most meet to re-
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port and recommend the synodal determinations unto their churches; and a contrary practice v/ould quickly introduce confusion.
But yet it is not necessary that they alone should be so sent or dele- gated by the churches, but [they] may have others joined with them, and had so until prelatical usurpation overturned their liberties. So there were others besid es Paul and Barnabas sent from Antioch to Jerusalem; and the brethren of that church, whatever is impudently pretended to the contrary, concurred in the decree and determination there made.
5. That which is termed the calling of these synods, is nothing but the voluntary consent of the churches concerned to meet together hy their delegates and messengers, for the ends before declared.
I no way deny but that a Christian magistrate may convene, by his authority, the bishops, pastors, or ministers, with such others as he shall think meet, within his own territories, yea, and to receive into his convention meet men out of the territories of others, by their consent; to advise among themselves and to give him advice about the concernments of religion and of the church under his dominion, and regulate himself accordingly. It hath been practised with good success, and may be with bad also. And I do deny that churches have power, without the consent and authority of the magistrate, to convene themselves in synods to exercise any exterior jurisdiction that should affect the persons of his subjects any otherwise than by the law of the land is allowed.