Part 2 — Chapter 5: The First Argument for the Authority of Synods, Taken from the Light of Nature

Having now described the power of particular Elderships (which we call Sessions) of Classical Presbyteries, and of Synods, Provincial and National, it remains to confirm by arguments the subordination and subjection of the particular Elderships, to the Classical or common Presbytery, of both to the Provincial Synod, and of all these to the National Assembly: so that every one may perceive what reason the Church of Scotland has to give to the higher Ecclesiastical Courts authority over the lower.

I might insist long enough both in the testimonies of Protestant writers, and in the examples of the reformed Churches abroad, as also in the examples of all the ancient Churches, all speaking for this authority of Synods. But these I shall pass, because I know arguments from Scripture, and reason, are required, and such we have to give.

First of all I argue from the very light and law of nature. That same light of nature which has taught our Commonwealth, beside the magistrates and councils of particular burghs, to constitute higher courts, for whole shires, baliveries, stuartries, regalities; and above all these, the supreme Court of Parliament to govern the whole nation, has also taught our Church to constitute Synods Provincial and National, with power and authority above Presbyteries. We are far from their mind who would make policy the mistress, and religion the handmaid, and would have the government of the Church conformed to the government of the State as the fittest pattern. But this we say, in all such things as are alike common to the Church and to the Commonwealth, and have the same use in both, whatever nature's light directs the one, it cannot but direct the other also; for as the Church is a company of Christians subject to the law of God, so is it a company of men and women who are not the outlaws of nature, but followers of the same. It is well said by one, Hoc certissimum est &c. This is most certain, that the Church is a certain kind of Republic — for it has all those things which all Republics must needs have, but has them in a different way, because it is not a civil but an Ecclesiastical Republic. And again, Est ergo, &c. So that this Republic is much more perfect than all others, and therefore cannot but have the things which they have that are in dignity far inferior to it. So says Robinson in his justif. of separ. pag. 113. The visible Church, says he, being a polity Ecclesiastical and the perfection of all polities, does comprehend in it whatever is excellent in all other bodies political. Now so it is, that while some hold the government of the Church to be monarchical, others aristocratical, others democratical, others mixed of all these; they all acknowledge that the Church is a Republic, and ought to be governed even as a civil Republic, in things which are alike common to both: of this kind are courts and judicatories, which do alike belong to both, and have the same use in both, namely for rule and government; therefore as nature's light does undeniably enforce diversity of courts in the Commonwealth, some particular, some general, some lower, some higher, and the latter to have authority over the former, it does no less undeniably enforce the like in the Church, for de paribus idem judicium. It cannot be denied that the Church is led by nature's light in such things as are not proper to religious holy uses, but alike common to civil societies, at least in so far as they are common to sacred and civil uses. The assemblies of the Church in so far as they treat of things spiritual and ecclesiastical, after a spiritual manner, for a spiritual end, and do consist of spiritual office-bearers as the members constituent, in as far they are sacred, and the Church is therein directed by the Word of God alone; yet the having of assemblies and consistories, and divers sorts of them, and the lower subordinate to the higher, all this is not sacred nor proper to the Church, but common with her to the Commonwealth, nature commending therein to the one, what it commends to the other.