A SERMON BEFORE THE PROVINCIAL SYNOD AT ANTRIM. Preached June 1. 1698.  
BY Mr. JOHN MAC-BRIDE, Minister of Belfast.  
Published at the Desire of some Persons then Present.  
Printed in the Year MDCXCVIII.   
Acts XV. 25, 26. 
It seemed good unto us, being Assembled with one Accord, to send Chosen Men unto you, with our beloved Barnabas and Paul:  
Men that have hazarded their Lives for the Name of our LORD JESUS CHRIST.  
AS the Church of Christ, since Militant on Earth, hath not wanted Foreign Adversaries, who have taken crafty Counsels to cut off the Name of Israel from being a Nation; so it hath had Intestine Enemies, to its Doctrine, Worship, and Government; some privily bringing in Damnable Heresies, to overthrow the Faith once delivered to the Saints, others corrupting its pure Worship, with Superstition and Idolatry; and some Imperious and Ungovernable Men, subverting its orderly Government, by Tyranny and Anarchy. By any of which, tho' a Form of Godliness may be kept, it's Power is denied. But we have been faithfully forewarned, that such Offences must come, that such as are approved may be made manifest: Yet He on whose Shoulders the Government of his Church is laid, hath well and wisely provided proper Remedies against all these Evils, Watchmen and Rulers; who by their mutual Care and Counsels, assisted by His Word and Spirit, are put in a Capacity to defend this Church: Whereof we have a pregnant Instance in this Scripture; in which we may see a wise and holy Assembly of Church-Rulers by joint Counsels and Authority, Deliberating about, and Determining of Ways and Means, necessary to preserve the Purity of Doctrine and Worship, as well as the Unity and Peace of the Church: All which were in manifest hazard, while some Men coming down from Judea to Antioch, taught the Disciples, That unless they were Circumcised, and kept the Law of Moses, they could not be Saved. Whether Cyrinthus was the Ringleader of this Party, as Epiphanius and Hierom report, I determine not; but it's evident from Vers. 5. that they were Pharisees. The first course taken to remove this Evil, we find was Disputing, managed by Paul and Barnabas, to convince these Gain-sayers, but to little effect. And therefore secondly, The Church of Antioch determined to send Paul and Barnabas, with certain others, to the Apostles and Elders who were at Jerusalem; where appears an Appeal from an Inferior, to a Superior Judicatory, in a Case not determined by the Inferior. Thirdly, We have an Account of the Constitution of this Assembly, consisting of Apostles and Elders, both these resident at Jerusalem, and such as were delegated from Antioch, Vers. 6. Fourthly, The Method used to find out and determine this Controverted Truth, was, A Deliberate free and full debating the matter, and Reasoning from Scripture. Fifthly, After this a clear and final Decision of the Controversy; the Apostle James, as Moderator of the Assembly, summing up the Debate, and giving his Sentence, to which all consented. Sixthly, We have here the Synod's Method to make this its Decision effectual; where, 1. It is Enacted, That a Letter be written from the Synod, informing those Churches to which it was sent, with their final Determination and Judgement. 2. It is Enacted, That some Persons be Commissionated to carry, publish, and require Submission to this Decree.  
The Words read, contain (1.) An Account of the Authority giving this Commission, or Employing those Persons to Execute this Act, viz. the Apostles, Elders, and Brethren, assembled with one accord. (2.) The Persons commissionated, to wit, chosen Men, with Paul and Barnabas. (3.) The ground of sending, It seemed good to us. (4.) The Character and Recommendation of the Persons sent, which was their Credentials; 1. They were Chosen Men: 2. Men who had hazarded their Lives for the Name of Christ. From which words, thus Explained, this Proposition may be rationally deduced.  
Doctr. When the Necessity or Benefit of the Church requires, it is the Duty of those whom Christ hath clothed with Authority to Rule it, to Assemble with one Accord, and make such Acts as may contribute to preserve the Purity and Peace of those Churches over which the Holy Ghost hath made them Overseers.  
That the Apostles and Elders did Assemble, is here Evident; that they did it as their Duty, from the pressing Necessities of the Church over which they were set to watch, is also evident; both its Truth and Peace being in hazard: The presence and concurrence of the Holy Ghost granted them, the Remarkable Success by GOD's Blessing bestowed on those their Endeavours, shows us that they had a Call thereunto, and acted in obedience to GOD in it.  
But that this may more fully appear to be, not only their Duty, but the Duty of all their ordinary Successors, I shall first prove, secondly consider what Assembly this was, for kind and quality, and then show of what use it is to us.  
1. I take it for granted, that the Church of Christ is and aught to be an Orderly Society of Reasonable Men and Women, and under Laws and Government, and therefore is it called a Kingdom, whereof Christ is the King and Lawgiver, having Men 〈◊〉 Authority under Him, enabled to put in Execution His Laws; ●●s called a Family, Eph. 3.15. whereof He is the Everlasting Father, Isa. 9.6. a City compactly built; all which show that it consists of Persons Governing and Governed: For no sooner do we hear of any Public Worship, but we have it in a Society; Cain and Abel meeting to offer Sacrifice, and bringing them to be offered by Adam, the then Highpriest of his Family, Gen. 4. Those who will have Public Worship Instituted, Gen. 4.16. must understand Assemblies of distinct Families associating; for no doubt Adam and his House did before this jointly worship the LORD, and Nature's Light hath instructed all Nations who have any Worship, to perform it in Public Assemblies.  
2. It appears that under the Old Testament, GOD did require such as He had Authorized to Rule his Church, to Assemble for that End, as appears from Exod. 24.1. where the LORD said to Moses, Come up unto the LORD, thou and Aaron, Nadab and Abihu, and Seventy of the Elders of Israel; all which convened to be Witnesses of, and concur with the Congregation in their solemn Engaging in Covenant with the LORD; as also to be Witnesses of GOD's Glorious Manifesting Himself to Moses, and giving him Authority, Vers. 10. and particularly to Judge and Determine in the Matters of Debate among that People, as appears from Vers. 14. That GOD constituted such Assemblies, Rulers for ordinary, appears from Deut. 17.8, 9 where, in all Cases too difficult for their Inferior Judicatories, the People are commanded to go to that Place which GOD should choose to set His Name there, to inquire of the Priests, Levites and Judges, in those Days, and are Commanded also to be Determined by their Sentence. Seeing then the People were bound to Attend, it's evident the Priests, Levites, etc. were obliged to Assemble, to hear, examine and determine such Matters as should come before them: This same is clear from Deut. 19.16, 17, 18. These Assemblies were Revived by good King Jehoshaphat, according the LORD's Appointment, 2 Chron. 19.8, 9, 10, 11. Moreover in Jerusalem did Jehoshaphat set of the Levites and the Priests, and of the Chief of the Fathers of Israel, for the Judgement of the LORD, and for Controversies, when they returned to Jerusalem, and charged them, Thus shall ye do in the fear of the LORD, and with a perfect Heart. In Ezra's Time, the Elders were appointed to meet at certain times, to determine the matter about Unlawful Marriages, Ezra 10.14. From all which is evident, 1. That as the Israelites were the Church of GOD, so they had Rulers Assembled for their Government. 2. That these were Church-Officers, Priests and Levites. 3. That the Matters they were concerned in, were properly Ecclesiastical, as Matters of the LORD, distinct from the Matters of the King, 2 Chron. 19 4. The Laws by which they were to Judge. were Divine, Deut. 17.11. 5. The End of such Assemblies was the Preservation of GOD's Ordinances in their Purity, the Maintaining and Promoting of Peace and Holiess.  
2. But it is further to be considered, That this Law, by virtue whereof they Assembled, was not a meet Positive or Temporary Law, peculiar to that Church only, but a Law which Nature's Light directs, and obliges us to observe; so it was neither Ceremonial nor Judicial, unless in some Circumstances: For the Light of Nature being nothing else but the Dictate of Right Reason, discovering the Good or Evil of men's Actions, according to their Agreement or Repugnancy to it; whatever is founded on, or harmoniously agrees with Right Reason, must be according to the Light and Law of Nature; which plainly teaches us, 1. That no Humane Society, Civil or Ecclesiastic, can subsist without Order and Government; Ordo est Anima rerum, saith the Philosopher, Order is the Soul of things: And when there was no King in Israel, than every Man did what was right in his own Eyes: Then did the Danites set up Idolatry, Judg. 18. Then did the Benjamites practise and patronise barbarous and inhuman Uncleanness, Judg. 19 for which Divine Vengeance pursued all. 2. The same Light of Nature teaches us, That no Society can be preserved without Laws Made and Executed by those on whom the Government lies. Thus, all Humane Societies are Regulated by Laws proper and convenient for them; and if any thing be from the Light and Law of Nature, Laws, Lawgivers, and Law-Executors are. 3. Right Reason dictates agreeable to the Revealed Word of GOD, Prov. 11.14. That where there is no Counsel the People fall, but in the multitude of Counsellors there is Safety; so hath GOD planted in the Natural Body Ears and Eyes to Inform and Direct, for the Preservation of the Whole, and these He hath joined together conveniently. And so the Seers hath He set in His Church, jointly to employ their Skill and Gifts, for Prevention of those Evils which might hurt the Flocks over whom they are Overseers. 4. Natural Light informs us, That as Equals can have no Empire over one another, so Societies consisting of Equals, the Lesser Number in all matters of Controversy and Difference, aught to yield to, and be determined by the Greater or major part; according to that Maxim, Pars Major Jus habet Universitatis, The Greatest Part hath the Power of the Whole; And Civilians accordingly teach, That refertur ad singulos quod publice fit per majorum partem; It relates to All, what is done Publicly by the Greater Part; for otherwise Debates and Controversies would be endless; and it is Irrational, that a Lesser Number of Equals should overrule or determine the Greater. 5. The same Light dictates, That in a Society consisting of many Particular Societies, a Subordination of Power is Necessary, by which an Injured Party hath the Right of Appeal, from the Lower to the Superior; which Appeal is an Application from an Inferior, or Incompetent Judge, to a Superior or Competent Judge, containing a Complaint of Injury done; for considering the Corruption of humane Nature, Men are apt both to Do and Judge Wrong; and therefore the Learned Whitaker hath declared, That Appeals are of Divine and Natural Right, and that most necessary in every Society, because of the Ignorance or Iniquity of many Judges; for if Innocent Persons might not Appeal under an Unjust Sentence, Honesty and Innocency might be ruined. Yet such Appeals must not be Infinite, but must Sist somewhere, and have their Ne plus ultrà, which is the Supreme Authority of that Society. Seeing GOD then hath so well provided Civil Societies, with all that is Necessary, for their Safety and Prosperity, shall we think Him less concerned for the Church which He hath purchased with His own Blood, and to leave it a confused Chaos or Babel, daily liable to many Diseases, but provided with no Remedies?  
3. As GOD hath Commanded, the Light and Law of Nature directed and Obliged Church-Rulers to Assemble for the aforesaid Ends, so this Law of Nature neither is nor can be Repealed under the New Testament; and therefore in obedience to it, Ministers stand bound to Assemble for Preservation of CHRIST's Vineyard: Those who will Assert that this Law is Repealed, must tell by whom, when, and how it was so: But so far is it from being Repealed, that it is evident it cannot be; for a Law of Nature being in itself Necessary, Just and Equitable, what would overturn such a Constitution, must be Contrary, and so Needless, Unjust and Unequal: Yea, all that ever made such Assembling Needful, is so still; and where the Reason of a Law (which is Anima Legis) continues, that Law abides in its full force.  
4. But so far hath our LORD and Lawgiver been from Abrogating this Law, that he hath under the New Testament Established it, and that by prescribing Church-Assemblies as a Remedy against Offences given: Matth. 18.17. enjoining the Injured to tell the Church; and in case of not hearing the Church, that such be counted as Heathens or Publicans. I am not ignorant of the great Division of Thoughts and Tongues about this Text; all that I desire from it, is what cannot reasonably be denied: 1. That it is not a single Person, or Church-Virtual as some Papists are pleased to speak, for so the word never was, nor possibly can be taken, which ever imports an Assembly of Men. 2. This Church is such as hath power to take Cognizance of a Complaint made to them, and to determine it, and to censure the Contemners and Neglecters of them, which our LORD would not have Commanded, had he not clothed them with Power to hear and judge. 3. This cannot be the whole Community of Believers, but a select Society, and that, 1. Because it is a Church to whom He hath given the Power of Binding and Losing, Vers. 28. and whose Sentence he will ratify in Heaven, which Power is apparently given to Church-Officers, and not to the Community, as appears by Matt. 16.19. 2. Nor were the Church of Believers all to be heard, or could hear, as this Church is required. 3. This Church might consist of two or three, for to so many is the Promise of hearing Prayer made, Vers. 19 and of Christ's presence in the midst of them, Vers. 20. which is a Promise made to Church-Officers, as appears from Matth. 28.20. to encourage them in their Ministry. 4. Nor is it a Church of Civil Magistrates, as Erastians' teach: For than 1. The Apostle Paul hath not only not understood his Master, but expressly contradicted him; for 1 Cor. 6.1. he discharges all Saints to carry their Debates before Judges who were their Enemies, such as Heathens and Infidel Jews were at that time: Nor is it probable that CHRIST would direct His Disciples in case of private Differences, to Jewish or Roman Magistrates, His and their professed Enemies. 2. If the Civil Magistrate must be here understood, Christians had not such a Church for 300 years after Christ, and so no Remedy in such Cases. 5. The matter appears here to be proper for the Cognizance of an Ecclesiastical Judicature, not being such a Crime as was punishable by the Civil Judge, or for which Restitution was to be made, which is required in case of Injury done; but it was an offence which, tho' at first private, became Scandalous by the Persons Impenitence and declared Rejecting the Admonition of two or three; and if CHRIST would have the Church told in case of offending a private Brother, and for reconciling them two, can we think he provided no Remedy for such as by Scandalous Practices offend the whole Church; or appoint means by which such Offenders may be Reconciled to the Church? Seeing then there is here a Church Authorized to hear and decide Differences, vers. 17. clothed with a Power of Binding and Losing, Vers. 18. having a Promise of hearing their Prayers, and of His Presence in performing their Duty, Vers. 19, 20. we have cause to believe that this was a Church-Assembly of CHRIST's own Appointment.  
5. The Apostles ordinary Practice of Assembling as they had occasion, informs us, That they looked upon it as their Duty, which presupposeth a Law; and therefore they are Patterns to us in such Assemblies: Upon the Apostasy and Death of Judas, one of the Twelve, after CHRIST's Ascension, we find them Assembled to Elect and Ordain another Apostle in his room, Acts 1. Again, We find them Assembled to Ordain Deacons, Act 6. And in Acts 11. we find them convened and calling the Apostle Peter to an Account for his Converse with the Gentiles. But here more remarkably the Church-Guides are Assembled to root out a Heresy, and to prevent a Schism arising in the Church of Antioch.  
And this leads me to consider what kind or sort of Assembly this was. That CHRIST and His Apostles framed the Government of the Christian Church according to the Model of the Jewish, is generally asserted and believed, and may safely be allowed, but for this Reason, (neither to preserve the Ceremonial nor Judicial Laws) but because the Government of that Church, for its substance, was agreeable to the Light and Law of Nature, and so was Divine and Imitable, as being Irreversible. Now it's generally held that the Jews had three sorts of Assemblies or Church-Rulers, and all agreeable to the Light of Nature.  
1. As they had their Synagogues or Parochial Congregations for ordinary Moral Worship, so these Synagogues had their Rulers, Acts 13.15. And 'tis probable, as is reported, that in every City where were ten wise Men (as there was supposed to be in every place where was a Synagogue) that they did all jointly concur for Ruling the Affairs of the Synagogue, and so made a Parochial Consistory, which did exercise Discipline on Scandalous Offenders, even to casting them sometimes out of the Synagogues. Now the common Light of Nature thus far directed all sorts of smaller Societies, whether Politic or Ecclesiastic, to compose all particular and more private differences within themselves, and to decide small and easy Cases by small Judicatories for that end appointed; according to the Maxim, Frustra fit per plura, etc. 'Tis in vain to trouble greater Assemblies, in what can be as conveniently ordered by lesser ones; So Jethroes Reason taught him to give that good Counsel to Moses, That certain Inferior Judges might determine smaller Matters, reserving harder Cases for his own Audience, Exod. 18.22, 26. And this became a Law, Deut. 17.  
2. As there were many Portions called Thousands in Israel, Micah 5.2. so these Thousands had their Government, and a Consistory composed of Twenty Three, one of these being in every City, where were one hundred and twenty Families; and this is that, as many say, which was called by CHRIST the Judgement, Matth. 5.22. and was made up of Fourteen of the Tribe of Levi, and Seven others of the Elders of the City; which also appears agreeable to the Light of Nature: For as particular Persons may stand in need of Government and Order, so particular Congregations, living contiguously, which as they may be injurious to one another, so they may be helpful to one another: And where matters occur of common Concern to the lesser Neighbouring Societies, suppose in a larger City, the same Reason will allow and require the Rulers of that City to associate for Government, that required those of a Village to meet: And so the Rule will hold good in this, Quod omnes languit, etc. What is of Common Concernment, aught to be Treated of by All Concerned; and this is supposed to be called the Presbytery, Acts 22.5. which was a Society or Assembly distinct from the Sanhedrim; and such an Assembly of Elders seems to have been at Jerusalem, Acts 11.30. & 21.18.  
3. The third sort of Assembly was their Sanhedrim, consisting of Seventy Elders, with their Nassi or President, which was their Supreme Judicatory. If some allege, These were Civil Judicatories, they'll find themselves mistaken; for tho' they did concern themselves in some matters Civil, yet they also had their Ecclesiastical Judicatories, acting by Divine Laws in matters Ecclesiastic: For tho' now it hold true, That Ecclesia est in Reipublica, The Church is in the Commonwealth, and not the Commonwealth in the Church; yet this will not hold good of the Jews, who were called to be a Church before they were framed into a State, and so the State came into the Church, and not the Church into the State. To accommodate this to our purpose, It's evident that this Assembly was neither of the former Two, but an Assembly of the Rulers of two Presbyteries, to wit, of Jerusalem and Antioch, and so that which we call a Synod, whose Qualities come next to be considered.  
1. It is to be enquired, Whether it was an Extraordinary Assembly, acting by Extraordinary and Apostolic Call and Authority, or an Ordinary Assembly, acting by an Ordinary Call, and Ordinary Church-Power? To this we say, 1. Tho' this Assembly had in it some Men Extraordinary for their Office and Gifts, yet did they not here meet or act as such, but as Ordinary Church-Rulers, which as Junius hath well observed, so he hath sufficiently proved, That the Apostles in all Constituted Churches, did not act by Extraordinary Apostolic Authority, but Joint with other Church-Rulers in an Ordinary Power, and submitted to them: Therefore we find the Apostles, Peter and John, sent from the Church of Jerusalem, as Missionaries, to Samaria, Acts 8.14. And as we from hence prove against the Papists, that Peter had no Supremacy over the rest of the Apostles, because the Senders have Power over them they do send; so their Subjection to that Church is hence evident: It's plain also from Peter's subjecting himself as aforesaid, to the Trial of the Church at Jerusalem: So Paul and Barnabas were subject to the Church of Antioch, as appears from Acts 13.1. and also from this same Chapter; which had not been, had they acted by their Apostolic Extraordinary Authority, wherein they were immediately subject to CHRIST only. But that this Assembly was Ordinary, is evident, 1. From its Occasion, which is Ordinary, viz. a Heresy and Schism arising in the Church. 2. Their Call to this Assembly was Ordinary, the Church of Antioch Determined and Ordered (Vers. 2.) Paul and Barnabas, with certain others, to repair to Jerusalem; the Call of the Apostles and Elders at Jerusalem was of the same nature, and therefore all but Ordinary. 3. Their Constitution was Ordinary, as consisting not of Extraordinary Officers only, but of Ordinary Elders and Brethren also. 4. These Ordinary Officers act with equal Authority as the Apostles do in this Synod, the Synodical Act going out in their Name, as well as the Apostles, Vers. 22, 23. They join with them in censuring the Heretics, vers. 24. Vers. 28. They assert, That it seems good to the Holy Ghost and us, as well as the Apostles do; and here give Commission to Paul and Barnabas, etc. as well as they. 5. The manner of their Procedure in determining this Controversy, was Ordinary; not by Immediate Infallible Inspiration, but by much Disputing and Reasoning, vers. 7. the several Apostles giving their Judgement according to Scripture; wherein, tho' they were not contrary to one another, yet they differed, and the Sentence of James finally acquiesced in; not on account of Episcopal Authority (as some would have it, who to Exalt a Bishop, would Degrade an Apostle) but on Account of the strength of his Reasons, and evidence of Truth from Scripture: And altho' it be said, vers. 28. It seemed good to the Holy Ghost, etc. it will neither follow that Oecumenick Councils are Infallible, as Papists teach, nor that this Acted by an Extraordinary Apostolic Spirit: For as Whitaker says, Other Councils may in like manner assert their Decrees seem good to the Holy Ghost, if they shall follow the same Method and Rule, determine nothing but what is according unto the Revealed Will of GOD, written in His Word, which are called Words that the Holy Ghost teacheth, 1 Cor. 2.13.  
6. Had the Apostles determined this matter by their Extraordinary Infallible Spirit, what need had the Infallible Spirit in Paul and Barnabas, to appeal to the Infallible Spirit of the Apostles and Elders at Jerusalem? Was the Spirit in Paul, etc. an Incompetent Judge, and Inferior to theirs? Nay surely, he might have as easily determined the matter at Antioch, and saved the Labour of Travelling to Jerusalem. Whence 'tis plain they acted by Ordinary Means and Power, in dependence upon GOD's Spirit promised to His Church, by the best Rule, His own Word.  
A Second Question, Seeing this Assembly was Ordinary, Whether did it act only by way of Council and Advice, or by Juridical Authority, as an Assembly whose Authority obliged the Church's subject to them, to Receive and Observe them? To this we say,  
1. That the Authority of this Synod, or of any other, is not Civil, either for Matter, Manner, or End, nor had it, or hath any External Coercive Power to inflict Punishments Corporal, or Fines and Imprisonments; but as their Power was Spiritual, so it was to be Executed by Suitable Means. 2. Nor was their Power (nor is the Power of any Synod) destructive of the Power of Inferior Church-Assemblies, but perfective, and assisting to them: For tho' a Superior Assembly should rectify the Mistakes of an Inferior Assembly, this doth no more deprive the Inferior of its Power, than he who would better inform a mistaken Man, doth deprive him of the Power of his Judgement, when he only helped him to judge better. 3. Their Power, as that of other Assemblies, was not Arbitrary, to do as they pleased, but Regulated by the Word of GOD; for no Assemblies have Power but for Edification; and no Foundation for this can be laid, but the Foundation of the Prophets and Apostles. 4. Yet we Assert, it was properly and truly clothed with Authority to deliberate and determine in those matters that were before it, and its Determinations (as those of other Lawful Assemblies do) did oblige those under their Care and Inspection, Reverently to Esteem them, and Dutifully to Obey them, as far as agreeable to the Revealed Will of GOD. And this is plain,  
1. Seeing GOD hath Commanded Church-Rulers to Assemble, hath promised His Spirit and Presence in their Assemblies, and to Ratify what they Bind or Lose, it is clear that their Acts ought to be Obeyed, else their Assembling is in vain; nor could Controversies ever be ended, if none be obliged to stand to the Determination.  
2. All Appeals should be needless, tho' Nature's Light teach them: Were Synods only Consultative, they should be only like that which Lawyers call Arbitrium boni viri, which a Man need not stand to, unless he so please; and therefore all Power of Arbitration ought to have some Juridical Authority accompanying it, to make their Determinations obeyed, else we shall be as when there was no King in Israel, and no effectual Means provided for the Redressing Grievances.  
3. Seeing CHRIST requires that such as neglect to hear the Church, be accounted as Heathens and Publicans, it is plain they have Authority, when such as disobey are to be punished for such their Disobedience: And its unreasonable to suppose this peculiar to single Congregations, for then CHRIST should have had more care of single Persons, than of whole Congregations of Men, if no Remedy be provided for Debates arising betwixt Congregations, or Offences done by one to the other: Yea even single Congregations themselves should have no Remedy, if one part be Injurious to the other, but they must Divide, and so be Destroyed, as Instances could be given.  
As to the particular Power exercised by this Synod, and may be by others, it appears to be first that called Dogmatic, which is not a Power to forge new Articles of Faith, or devise new Matter, or Parts of Divine Worship, but it is a Power to Explain Matters of Faith, and Rules of Worship, according to GOD's Word; to discover and declare the contrary Errors or Corruptions: Thus they detected and declared, and so by the Word of GOD prevented and removed, the Corruption both of Doctrine and Worship, which those Pharisaical Men were bringing in, with a burden of Ceremonies; hereby they pacify and strengthen the Church, by securing to it that Liberty wherewith CHRIST had made it free. 2. They Exercised that Power called Diatactick, which relates to the External Order of the Church, in Matters Prudential and Circumstantial, which are to be determined by the Light of Nature, and those General Rules prescribed in Scripture; such as (1.) That our great and chief End be GOD's Glory, according to that 1 Cor. 10.31. (2.) That no Offence be given to Jew or Gentile, or the Church of GOD, according to Vers. 32. (3.) That all be done for Edification, 1 Cor. 14.26. (4.) And in Decency and Order, according to Vers. 20. By these Rules are Church-Assemblies bound to walk; which if they do, Peace shall be on them, as on the Israel of GOD. Thus, this Synod decreed to frame their Decision in a Letter, and to send it by fit Commissioners. 3. They Exercised that Power called Critic, or Disciplinary, in Censuring those False Teachers as Subverters of Souls, Men running unsent, and Teaching what they had no Command for, vers. 24. And so may Assemblies Use and Exercise Censures, provided it be done with Humility, Moderation, and Compassion; and so shall the Church be preserved from Heresy and Schism. This being our best Pattern, I come to make some Application to ourselves.  
Use 1. Seeing GOD hath Commanded, Nature's Light hath Directed, CHRIST's Precept and His Apostles Precedent hath Authorized Assemblies of Church-Officers for its Safety and Edification, we may meet in Faith, having the Authority of GOD for our Motive and Warrant so to do; and therefore may depend upon His Promised Presence with us, and the hearing of our Prayers, seeing what we do, is not from a Principle of carnal Policy, but in Obedience to our Great Master, and for the Service of His Church under our care.  
2. We are hence informed, That the want of a Call or Commission to Assemble, from Secular Power, (we being permitted to meet) doth not make our Meeting Unlawful before GOD, as some may fancy; nor doth the want of a Civil Sanction to our Acts, make them void: For this Assembly had neither, yet was blessed of the LORD. The Civil Magistrate, we confess, may and aught to call Ministers to their Work, and protect them in it; yet this is necessary only to the well-being, but not to the being of such Meetings. The Primitive Church for the first Three hundred years Enjoyed no such Privilege more than we, yet wanted not their Assemblies, nor dare we condemn them as Unlawful; and as we have reason to bless GOD that we are Permitted to meet in Peace, tho' not Commanded so to do; let us, as we have hitherto endeavoured, so behave ourselves, as to give no just ground of Offence; for sure we can do nothing prejudicial to the Civil Interest, if we keep within our own Sphere, and pursue the just Ends of our Meeting, which are the Preservation of Truth and Peace, and promoting Holiness among ourselves, and those over whom the LORD hath set us; for certainly such will be found the best Subjects, who conscientiously mind these Duties.  
3. Seeing GOD hath Commanded Ministers to Assemble, when it is necessary, than such aught to make Conscience of Meeting when called, and not to forsake the Assembling of themselves together, as the manner of some is. It's true, such as GOD hath Disabled to come, are hereby Excused; For the LORD Himself hath done it, and who may say, What doth He? But those who are able to go about their own particular Affairs, and yet excuse themselves from attending these our Assemblies, seem to mind more their own things than the things of CHRIST.  
Some indeed despise these Assemblies, as being in their Opinion a Yoke, but we have cause to bless GOD for this Yoke, which ties us together, binds us to our Work, and strengthens us in the Performance thereof; for by our Meetings GOD hath been pleased to preserve us in as great Unanimity of Judgement, Unity of Affection, Uniformity in all our Ministerial Actings, as any such Number of such Men we know in the like Circumstances with ourselves: By these, we have been helped to mind the same thing, and walk by the same Rule; and by our united Care and Counsels in our darkest Times and greatest Dangers, have been enabled both to avoid giving just ground of Offence, and have thereby defended ourselves; our own, and the Public Peace, have been considerably secured by these means, when it hath fared otherwise in other places: And Experience daily tells us, that the Church shall never be Comely as Jerusalem, Terrible as an Army with Banners, while every small Company with their several Captains, have sole Jurisdiction, and no Common Councils kept for War or Peace, no Subordination or Authority for Exercise of Discipline, Redress of Grievances, or Establishing of Order. Had some of our Brethren what we Enjoy by these, they would soon be more Terrible to their Enemies, more Comfortable to their Friends, more Peace should be in their Palaces, and Prosperity within their private Walls.  
4. This also may convince us that CHRIST never Appointed His Church to be Governed by Sole Jurisdiction of single Persons, for even in case of a private Offence, He commands to tell the Church, not any single Person, howsoever dignified; the Promise of His Presence is made at least to Two or Three gathered in His Name, Matth. 18.20. As the Apostles with the Knowledge and Consent of the Church, chose and ordained an Apostle, Acts 1. so they would not exercise sole Jurisdiction even in the Ordination of Deacons, Acts 6.3, 6. The Apostles jointly sent Peter and John to Samaria, Acts 8.14. The Apostles and Brethren in Judea called Peter to Account, in respect of his Carriage to the Gentiles, Acts 11.1, 2, 18. It was the Church, and not any one Churchman, that sent Barnabas so far as Antioch, Acts 11.22. Yea, the very matters of Charity were managed by Common Consent, for the Disciples in Antioch sent to Barnabas and Paul, and the Elders at Jerusalem; so that there was not so much as sole Jurisdiction in the Distribution of the Church's Charity, Acts 11.29, 30. Paul and Barnabas are sent by the Ministers of the Church of Antioch assembled, Chap. 13. And here it is more evident than to be denied: so that I would gladly know any Constituted Church within all the New Testament or Old, when Church-Jurisdiction was exercised by any single Person. And seeing our Laws and Lawgivers have thought it unreasonable and unsafe, to trust the Legislative Power in the hands of any single Person, or the Lives, Liberties, Limbs, or Estates, to any less than a Jury of Twelve Men, then is it reason to consider of the Safety and Reasonableness of trusting Church-Power in the hand of single Persons, who tho' they thrust themselves into Civil Assemblies, are seldom known to assemble as the Apostles and Elders did at Jerusalem.  
5. It is the Duty of Christian People under the Care of such Assemblies, Reverently to Esteem, and Dutifully to Regard their Lawful Constitutions: So the Churches to which this Decree came, rejoiced for the Consolation they had thereby, Acts 15.31. As it's a People's Mercy to have Government, so none but Presumptuous and Self-willed Persons will despise it, and profane Men, whose Immoralities make them justly obnoxious to their Censures.  
6. Having such an Excellent Example as this, let us imitate them in ours, and particularly in these things:  
First, In their Unanimity: They were Assembled with one Accord; they acted with one Accord, let us do so also. Their Unanimity appeared,  
1. In that they were Acted by the same holy Spirit on which they depended, vers. 28.  
2. They walked by the same Rule, Phillip. 4.16. Let us do so also: They had divers Apprehensions and Expressions about the Rule, much Disputing and Debating, not to confound, but to find out Truth, to convince Gain-sayers: And therefore none should be offended at our Debates, when managed with Moderation, in order to Confirm Truth, or Refute Error, or find out proper Expedients for our Work: The Matter about which, Persons with whom, and our own Infirmities, occasion these Debates; We have no Intuitive Knowledge, but only Discussive, and therefore must dig for Wisdom as for hidden Treasure.  
3. Let us with them mind the same thing, Philip. 3.16. The Church's Preservation and Edification, Truth, Peace, and Pure Gospel-Ordinances, was all they Contended for, and Aimed at; not, as sometimes they had Contended, who should be Greatest, Mark 9.34. By this Unanimity we shall Beautify and Fortify our Assembly, gain Respect to our Persons and Acts.  
Secondly, Let us imitate them in the Ground and Reason of their Conclusions, They determined nothing but what seemed Good to the Holy Ghost, as well as them; and this is best known by the Word of GOD. Let the things be necessary, Vers. 28. No burdensome Ceremony; this they delivered the Church from, as a Yoke which neither they nor their Forefathers were able to bear; for rigid imposing of Things Unnecessary, makes Church-Constitutions Contemptible, and the Contrivers and Imposers of such needless Burdens, as Imperious and Tyrannical.  
4. Let us with them, what we have on due Deliberation Enacted, Execute with all prudent Expedition: A Flame was begun in the Church, they presently sent to quench it: Delays in this kind may prove dangerous.  
5. Let every Member of the Assembly, as they did, maintain the Credit and Authority of the Assembly, by a cheerful Submission and Obedience to its Appointments. Paul, Barnabas, Judas and Silas, tho' chief Men, did not decline, but Reverence the Authority of this Assembly, by undertaking a Toilsome and hazardous Work. Nature's Light teacheth us, that the several Parts of a Politic Body, as well as the Natural, are to be subject and serviceable to the Whole, and why not also in Church-Assemblies?  
6. Let us imitate their Spiritual Prudence, in the choosing and sending Men to the Work that are fit for it; They sent chosen Men, etc. As GOD hath entrusted us, we cannot be Faithful to Him, or those with whom He hath trusted us, unless we employ fit Persons. And therefore,  
1. Let us be careful to lay hands suddenly upon no Man, that we be neither Partakers with them of their Sins, nor Authors of Plagues to others; but such as are faithful, able, and apt to teach, let such be chosen at first, 2 Tim. 2.2. We injure the present, and betray the after-Generation, if we do otherwise.  
2. Seeing there be diversity of Gifts, we ought to make proper and suitable Application of those to Places and Work; so is done here, They sent Chosen Men. Nature hath taught every Mechanic not to use his Tools promiscuously: GOD hath instructed the Ploughman to Discretion, not to thresh Fitches with a Threshing Instrument, neither is a Cartwheel turned about upon the Cummin; but the Fitches are beaten out with a Staff, and the Cummin with a Rod, Isa. 28.27, 28. This cometh from the LORD, who is Wonderful in Counsel, and Excellent in Working. Neither a Man's own Desires or Inclinations, nor partial Respect to Persons, should guide us in this, but Experience of a just Proportion betwixt their Gifts and the Work, should direct us: For mis-application of Persons to Places, hath been of very ill consequence to the Church.  
7. The choicest Persons in our Assemblies are not to think themselves too good to serve the Church of CHRIST, but when called, are to go on her Errands cheerfully, as these Chosen Men here do: Men ought not to seek only Ease, Honour, and Advantage; but are called to Labour in the Vineyard, and the Great Shepherd will provide them their Reward.  
8. Such Persons may be safely Trusted with the Important Interest of the Church, who have given proof of their hazarding their Lives for the Name of CHRIST: Men Denied to Themselves their Ease and Advantage; Men of Courage, who dare Engage in Difficulties, such Men will have a Native Care for it. Having therefore the SPIRIT promised to be our Guide, the Word of GOD given to be our Rule, and so Excellent a Pattern as this Assembly: Let us follow our Guide, according to the Rule, after so Holy an Example.  
FINIS.