I. Of the Officers of the Church.

BEside the ordinary and perpetu­all Officers, which are Pastors, Doctors, Elders, and Deacons. The Church of Scotland hath no other at this time, nor did at any time ac­knowledge any other: These being war­ranted by Christ and his Apostles, the extra­ordinary Ministers unto whom his will was revealed, and being sufficient for all the necessary uses of the Churches, as Ex­hortation, Teaching, administration of the Sacraments, Government, and distribution.

The Offices of Apostles, Evangelists, and Prophets were extraordinary, and con­tinued in the Christian Church, so long as by the Will of God, it was needfull for the well of the Church; who although in regard of their order, degree, manner of [Page 2] Ministration, and the places, which they did hold, which is called successio in gradum eundem. They have properly none to succeed them: yet in respect of their doctrine, ho­linesse of life, and substance of their Mini­stery, which is successio in caput, all faith­full Pastors, lawfully called to their functi­ons, are their successors: And in this sense not only their first reformers, who had somewhat extraordinary, but all their faith­full Ministers since, who have laboured in the Word and Doctrine, for the planting, preserving and purging of Religion to the edification of the Church, and no other, are successors to the Apostles.

The Office of a Bishop consisting in power or priority above a Pastor, as having no warrant in the Scripture, as being a member of the wicked Hierarchy of the Pope (for, although this priority of Prelates had place in the Church before the Pope as­cended to the top of his Ambition; yet every corruption in doctrine, worship, but especially in government, which, since the mystery of iniquity began to work, is re­tained by the Pope, and by his authority is [Page 3] obtruded upon the Church, they conceive to be His) and as a cursed tree, which a­mongst them hath brought forth no better fruits, then heresie, and errors in doctrine, idolatry and superstition in worship, Ty­ranny and persecution in Government, and leudnesse, and profanity of life both in Pa­stors and People; They have abjured and removed out of their Church, together with all the branches of that Hierarchy, and all the offices, titles, dignities, and courts de­pending thereupon as may be seen in their confession of faith, Books of discipline, and acts of assemblies of old, and of late.

In the beginning of their reformation they had no constitute Presbyteries, nor such provinciall and generall assemblies as they had afterward, and upon the other part they had superintendents, visiters of certain parts of the Countrey, and Commissio­ners for Provinces: But they who desire to know the constitution and condition of that Church, must distinguish between her infancy, and her riper age, between her de­sires, designes, and endevours, and her at­tainments, proceedings and performances; [Page 4] for how soon it was possible for them, pres­byteries and assemblies, which from the beginning had been intended, were erected and established; And no sooner was this brought to passe, But superintendents and all others of that kinde, which at first were of necessary use in visiting the Country, and in planting of Churches, were declared to be neither necessary nor expedient for the Church.

The Church of Scotland hath been dis­quieted and much troubled with Episco­pacy since the beginning, and at last by the ambition of vain men, by the power and working of civill authority, and by the corrupt assemblies of Ministers, had some footing, and was in end raised to a great height, and did become a mountain. And yet the office of a Bishop was never received in that Church. But when some Ministers, who in regard of their benefices were cal­led Bishops, had, by their own usurpation and the slavish disposition of their brethren, obtained some degree and power over them. They did come into England, and, without the consent or knowledge of the [Page 5] Church, received consecration, and retur­ning home, did consecrate others like them­selves.

II. Of their calling.

AS no man ought to presume to enter in­to any office Ecclesiasticall without an inward calling from God, who only dis­cerneth the intentions, and desires of the heart, whether they be earthly or heavenly, whether they be set upon the glory of God, and edifying of the Church, or upon the means of this life; So are there none here admitted without the approbation and judgement of men according to the rules of the Word, and the received order of the Church.

This outward calling of the Officers of the Church doth consist in Election and Or­dination, after due triall and examination of their soundnesse in religion, and godlinesse of life: For the better understanding of the order of the calling of their Ministers, it is to be considered,

That in every one almost of their Classes, or greater Presbyteries, there be Students of [Page 6] Divinity; whereof some, if they have op­portunity of their Studies, do make their a­bode within the bounds of the Presbytery, and attend the meetings thereof: Others, who are the greater part, stay at the Univer­sities, and in the time of vacation come home and wait upon the Presbytery.

The abilities of both the one sort and the other, are tryed in private, before the Pres­bytery, and how soon they are found fit to come in publike, they enter upon the ex­ercise or prophecy with the Ministers of the Presbytery, and at sometimes are em­ployed and allowed to preach before the people: By which mean their gifts and abi­lities are known to the people, as their man­ners are manifest by their conversing a­mongst them.

Out of the number of these Proposants, or (as they call them) Expectants, the Pastor is nominated to the vacant place by the El­dership, and by the Minister, if any be, with the consent and good liking of the people, and if they can pitch upon none within the bounds of their own Presbytery they have their liberty to make their choice of an Ex­pectant [Page 7] of good esteem and report in some other Presbytery.

The Person thus known and nominated, is by the particular Eldership, named to the greater Presbytery, where he is examined of his skill in the Languages, Latine, Greek, and Hebrew, in his interpreting of Scripture, in the controversies of Religion, in his gift of exhortation, in the holy and Ecclesiasti­call History and Chronologie; And first of all, Of his life and manner of conversation; wherein if he be found vitious or scandal­ous, he is not to be admitted to any other examination; Being thus examined, and found qualified for that charge, he is sent to the vacant place, that the people hearing him, may have the greater assurance of his gifts for edification.

After the people have heard him, some Minister of the Presbytery is appointed to preach to that people of the necessity of the Ministery, of the excellency of a faithfull Mi­nister, of the qualities of a Minister, and of the obedience due to the Gospel, or of some such Theme: And at the same time a pub­like Edict is served, That if any person or [Page 8] persons, have any thing to object against the literature, doctrine, or life of such a man, why he may not be a profitable Minister of such a Parish, They shall appear before the Presbytery in such a place, and at such a time, that their objections may be tryed and discussed.

Upon the day appointed, the Door-keep­er of the Presbyterian meeting, doth call three severall times, if there be any to object against the Person nominated, and if any thing be alleadged against him by any of that particular flock, or any other to whom he is known, it is duely and equally ponder­ed by the Presbytery, and if it be found to have any weight, or the case be doubtfull, the ordination is suspended till a more per­fect triall; Otherwise if there be nothing but silence, they use to proceed.

So that no man is here obtruded upon the people against their open or tacite con­sent and approbation, or without the voices of the particular Eldership with whom he is to serve in the Ministery. But if the per­son nominated be a Pastor of some other flock, and his faithfulnesse known in his [Page 9] former charge, this processe is spared, and his translation more speedily expede, if there be no impediments of another kinde.

Upon the day appointed for accomplish­ing his election, and for his ordination, which is in due time made known to the Congregation, and agreed upon with them, a Fast is ordained to be kept, with more than ordinary supplication for the assistance and blessing of God, in a work of so great concernment: And one of the Pastors of the Presbytery is appointed to preach to that people of the mutuall duties of Pastor and people. All which being done, the party, (who, during the time of the exercise of publike worship, hath been sitting in a con­spicuous place before the Pulpit, accompa­nied with the Elders, and some Ministers of the Presbytery) is called up, and demand­ed concerning his willingnesse and desire to serve the Lord JESUS, for the good of that people; with other questions of that kinde; and the people also are demanded, whether they will receive him for their Pastor, and submit themselves unto his Ministery in the Lord. Both having declared their readi­nesse [Page 10] and mutuall consent, The Minister cometh from the Pulpit, and with so many of the Ministers present, as may convenient­ly come neer, lay their hands upon his head, and in the Name of JESUS do appoint him to be the Pastor of that people, praying that from JESUS CHRIST, who is at the right hand of the Father, and giveth gifts un­to men, he may finde the demonstration of the Spirit, and the power and blessing of GOD in his Ministery, to the comfort of that people. Therafter the whole Eldership give unto him the right hand of fellowship. And last of all, the Minister goeth to the Pulpit, and concludeth the whole action with pertinent thanksgiving and prayers, a Psalm is sung, and the Assembly dissolved with the blessing.

By this it may appear that Pastors or Pres­byters are not there admitted at large, with­out assignation to a particular flock, like Masters of Art, or Doctors of Physick. They conceive it to be as preposterous for Ordi­nation to go before the Election of Mini­sters in the Church, as it is first to Crown a King, or Install a Magistrate, and thereafter [Page 11] to choose him: next in the ordination of their Ministers they use none of the ridiculous toyes, and apish conceits of Popery; but, according to the simplicity of the Apostoli­call and ancient Church, content themselves with Fasting, Prayer, and Imposition of hands; Prayer, to bring down a blessing upon the person on whose head the hands are laid, and Fasting, to make the prayer to ascend the more fervently.

This liberty of Election is in part prejudg­ed & hindred by Patronages and Presentati­ons which are still in use there, not by the rules of their discipline, but by toleration of that w^ch they cannot amend, in the mean time procuring, that in the case of presenta­tions by Patrons, the examination and tryall by the Presbytery, is still the same. The Con­gregation, where he who is presented is to serve, is called, if they have ought to object against his Doctrine or life, after they have heard him, or that their consent may be had. And if he be found Reus ambitus, or to have gone about to procure a presentation, he is repelled, & declared incapable of that place.

No Pastor may thrust himself upon a [Page 12] flock, nor after his entry, desert his charge, or remove himself to another Congregation at his own pleasure. The Deserters, if any be, are appointed to be admonished, and in case of obstinacy, to be excommunicated. If a Minister, upon lawfull and urgent causes, desire to remove from one Congregation to another, of if a Minister be called to another Congregation, for which he is more fit, or be called forth upon grave considerations for some publike employment, tending to the common benefit of the Church; This is not done by private transaction, and parti­cular agreement of Ministers and Congre­gations, but by the wisedom and authority of the Presbyteries or Assemblies of the Church; Nor is it done by them, but upon such reasons as should move that Church, wherein for the present he ministreth, to give her consent: for whose supply also, ei­ther a convenient course is presently taken, or the way of supply is seen to be easie.

The Minister thus removed from one Church to another, receiveth no new ordi­nation, but by vertue of his first ordination he serveth in the place, unto which he is [Page 13] called and elected: Only at his admission one of the Presbytery, who is appointed to preach of the duty of Pastors and people, and to pray for a blessing, recommendeth him to the Congregation, who have before declared their willingnesse and desire to re­ceive him, and the Congregation to his care and fidelity, And the Pastor, if any be, to­gether with the Elders, with whom he sit­teth before the Pulpit, take him by the hand.

Pastors and Ministers of the Word, through old age, sicknesse, or other infirmi­tie being disabled to bear the weight, and discharge the duty of their Pastorall charge, Do notwithstanding still retain the honour of their office, and comfort of maintenance during their lifetime. And they performing what they are able in reaching, government, visitation and catechising, others are joyned with them by the Presbytery, and with the consent of the people to be their fellow labourers, and to undergo the main charge.

The same course of election and admissi­on for substance, and in form according to the nature of their office, is observed in the calling of other Officers, as Ruling Elders, [Page 14] and Deacons: At the beginning, and where there be none, the Pastor, with the gravest, holiest, and those of the soundest judge­ment, and best affection to Religion, do choose them with the consent of the rest of the people. And where particular Elder­ships are already constitute, the Pastor and the Elders who are now in office, do choose such as are to succeed those who are remo­ved by death, or any other way, or by vicis­situde are to relieve such as are now in place; And that the election of one or moe at first, or afterward may proceed with the consent of the people, their names are pub­lished and made known to the congregati­on by the Pastors, that if ought may be ob­jected against any of them, why they may not be received to the office of an Elder or Deacon, it may be examined, and, if it be found important, others may be chosen. When the day of their admission cometh, the Pastor having fram'd his doctrine to the purpose, calleth them up, and remembring both them of their duty in their charge, and the people of their submitting themselves unto them, they ar [...] solemnly received with [Page 15] lifted up hands, giving their promises to be faithfull.

III. The discharge of their duties in par­ticular, and first of the Pastor.

IV. Of Doctors, and their Office, and of Schools.

THe Church of Scotland hath had no other Do­ctors, but Masters and Professors of Divinity, in Universities and Colledges, of which, some use to be chosen to be Elders of particular Churches, and Commissioners to the Nationall Assembly, and besides these the Teachers of more private and par­ticular Schools.

They use to be examined and tried, both in their learning, and life, by the Presbitery, and their charge is not only to bring up their schollers in humane li­terature and liberall Arts, but also in Civill Conver­sation [Page 29] and good manners, but especially in the Grounds of Christian Religion, by way of Ca­techisme.

As the Doctors of Colledges do keep the mee­tings of the Presbitery, and by course do prophesie, or make the exercise with the Ministers, so also do the masters of private Schooles for the greater part of them, who therefore are a part of the Seminarie of the publike Ministery, are numbred among the expectants, how soon they are enabled, to enter up­on the exercise, and sometimes are imployed by the Ministers to help them, in teaching and Catechising of the people.

The Universities also use to be visited by Com­missioners delegated from the Nationall assembly, that there be nothing taught by the Professors and Doctors, but what is sound and consonant to the confession of faith, and the received doctrine, and order of the Church; and to see that both Masters, and Schollers do their duties diligently, especially that their be no scandall nor corruption of maners. In like maner the more private schooles, are visited by the Presbiteries, poore schollers of good ingines and expectation are provided in a great part of their maintenance, by places of the foundation of Col­ledges, which are appointed by the Founders, or Reformers, for that use, and others are maintained, by Contribution of particular Churches within e­very Presbitery, which the Pastor or Elder bringeth [Page 30] unto them, so soone as they are chosen by the Pres­bitery.

V. Of Elders and their Office.

THe Calling, Election, and admission of Elders is before spoken of. The number of Elders in every Parish is not definit, but doth vary according to the number, and necessity of the people; In some parishes ó, in some 10, or 12, &c.

Such are chosen to be Elders as come neerest to the gifts, and qualities required, by the Apostle, and after they are chosen, are at all occasions exhorted by the Pastor to be ensamples to the flock, and to watch over them faithfully, against all corruptions, in religion and life. And as the Pastor should bee diligent in teaching and sowing the seed, so are the Elders desired to be carefull in seeing and seeking the fruits in the people.

The Elders do attend with the Pastor in Chate­chising the people, do assist him In visiting the sick, In admonishing all men of their duty, and if any will not heare them, they bring the disobedient be­fore the Eldership; In causing the acts of the assem­blies, as well particular as generall, to be put in execution; But a principall part of their duty is to joyne alwayes, with the Pastor in the particular El­dership, and in the other assemblies of the Church, as they shall be called, for exercising of discipline, and governing the whole Congregation.

VI. Of the Deacons and their Office.

WHat maner of persons the Deacons ought to be, the Scripture is plain, and such they make choise of as are so qualified, so far as may be; The forme of their election is before expressed. Their number must be considered of, according to the number of the poore, and the proportion of the Congregation, as we spake before, of the Elders.

Their maine duty, is to collect, receive, and distri­bute, not onely the almes, for the poore, but the whole Ecclesiasticall goods, which are not assigned and appointed, for the maintenance of particular persons.

These duties they must performe, at the ds­cretion and by the appointment of the Pastor, and Elders; for which cause, and not for government, they are to be present at the ordinary meetings of the Eldership.

The meanes for the maintenance of the poore are collected, by the Deacons, the first day of the weeke, and other dayes of the publike assembling of the people to the worship of God, at the entry of the Church. And if this prove not a competency, then do the people either bring in their Charity, on such dayes as are appointed by the Eldership, or are willing to be taxed, according as they shall be judg­ed to be able. In some Cities, and Parishes, where [Page 32] this order hath been carefully observed, none have been suffered to beg, and none have lacked.

Their Ministers, beside their Gleab and Manse, are all provided to certaine, and the most part, to competent stipends, which are paid either in victu­all or moneys, or in both: And if the charge of their family be great, and their children put to Schooles or Colledges, they are helped, and supplied by the charity of the people, which useth also to be exten­ded, if need be, toward their widows and Or­phanes, after their decease, of which the whole El­dership hath a speciall care.

Every parish almost hath some stock for the re­liefe of strangers, and for supply of the extraordina­ry necessities, of their owne poore: Hospitalls have their owne rents, and the publike buildings of the Church, are upholden, by the Patron, and the Free­holders of the Parish▪ unto which, if any be unwil­ling, he is constrained by Law to pay his propor­tion.

I. Of the Assemblies of the Church, and first in Generall.

NO man here, were he never so eminent above others, for Pi­ety, Wisdome, or Learning, or doth he never so much ar­rogate authority, to himself, hath the rains of Church Go­vernment in his hands to determine, or to doe what seemeth good in his own eyes; But all matters are advised, determined, and judged with common consent in the meetings, and assemblies of the Church, which for this end are of foure sorts and degrees, which are com­monly called by the names of Church sessions, or particular Elderships, or Consistories; Pres­byteries, or Classes; Provinciall Synods, and Nationall or Generall Assemblies.

[Page 34] Each of these assemblies, hath a President or Moderator, who beginneth, and endeth with prayer; propoundeth matters to be trea­ted; procureth them to be debated if need bee, in an orderly way, that all may be heard, and none interrupted, unlesse he speak too much; gathereth the voices, which are noted by the Clerk; and pronounceth the sentence, or if there be an equality, remitteth it to the greater Presbyterie; each of them hath a Clerk, or a Notary; and a Register of all things debated and done by them, especially of such matters as may be of future use.

None of these assemblies, from the least to the greatest are to treat of matters pertaining to the civill Jurisdiction and Magistrate, but on­ly of matters Spirituall and Ecclesiasticall, that the doctrine and worship may be kept in puri­ty, all things be done decently, and in order, in the particular Churches, and that all the members of the Churches may walke wor­thy of the Gospell.

The lesser and inferiour assembly is subordi­nate to the superiour and greater, so that if any person, shall think himselfe wronged or di­stressed, by the unjust proceeding of the infe­riour [Page 35] assembly, it is lawfull for him to seek re­liefe of the greater, providing, it be done in an humble and peaceable way, and in the right order, by proceeding to the next greater assem­bly, and so of the rest, if need be, taking them in their subordination untill either he be satisfi­ed, or, which rarely commeth to passe, he as­cend unto the highest of all.

In matters difficult or such as belong to su­periour assemblies, References from the lesser are ordinary, but nothing belonging to an in­feriour assemblie is brought before a greater, til either it cannot be setled or be disorderly done by them, or some complaint arise. And in that case, so far as may stand with truth and peace, the greater assemblie is carefull to preserve the power and authoritie of the lesser; and there­fore matters belonging to inferiour assemblies are commonly remitted unto them by the greater.

There, one Church were it never so great, hath not authoritie over another, nor is it go­verned by any extrinsecall power; but all the particular Churches are of equall power and authority, and are ruled and judged by them­selves and their owne intrinsecall power in [Page 36] assemblies composed, and consisting of their officers and commissioners from them.

II. Of Particular Elderships in Parishes.

THe particular Eldership or Church-sessi­on consisteth of one or moe Ministers and of Elders so many in number as the pro­portion of the Congregation doth require, who ordinarily do meet once in the week.

The Deacons are alwayes present with the Elders, not for government, but that they may make knowne the case and necessities of the poore, and may consult and receive dire­ction for their supply.

The Minister of the parish is alwayes mode­rator of this Meeting, and if there be moe Mi­nisters then one, the moderator is either chosen or they doe moderate by course, providing that none bee moderator while any matter is treated, which concerneth his own particular.

The matters treated by this eldership, are such particulars as concerne the worship of God in that Church, as, what dayes of the week are meetest for assembling to the publick wor­ship, if it may be had & be thought necessary, [Page 37] what houres on the Lords day before and af­ter noone, which are variable according to the length or shortnesse of the day, in Summer and Winter, what times are fittest for publick Ca­techising, and for visiting of particular fami­lies, how often, and at what times the Lords Supper is most seasonably ministred: all which are proper for keeping of order in that Church, and cannot be so fitly determined by a superi­our assemblie; the Elders also do here delate scandalous persons, and bring them to pub­lick repentance according to the forme pre­scribed in the greater assemblies: But if there be any doubt or difficultie, or if the offences and scandals be great and hainous, or if the de­linquents adde obstinacie and impenitencie to their fault, then are they warned to appear be­fore the greater Presbyterie there to receive or­der for their censure, or to be sent home again to give satisfaction, or to make their repentance in their owne Church where they have given offence, and where the fault was committed: For example, a man behaving himselfe scanda­louslie with a woman, both unmaried and single persons, is first admonished and rebu­ked, if fornication appeare, he is called before [Page 38] the Eldership, brought to the sense and con­fession of his fault, and ordained to make his publick repentance according to the order of the Church, and to abstaine from all scanda­lous behaviour afterward. But if he prove ob­stinate, hee is conveened before the greater Presbyterie, the matter is examined, and either he promiseth to give obedience to his owne Eldership, or in case of continued obstinacie, the censures of the Church proceed against him. But if there bee a scandall of adulterie or murder, the noise and scandall whereof is far spread, and filleth all mens eares round a­bout, the parties are brought before the greater Presbyterie, and the particular Eldership doth before prepare the parties for their appearance before the Presbyterie.

The same faults which are brought before the particular or greater Presbytery in an eccle­siasticall way, are also punished by the civill magistrate, and the pecuniall mulct or penalty is given to the Deacons to bee kept in the Church treasure for the benefit of the poore, or other pious uses.

Nothing useth to bee done by the lesser or greater presbytery in ordering the publicke [Page 39] Worship, in censuring of delinquents or bringing them to publick repentance, but ac­cording to the setled order of the Church, and with expresse or tacite consent of the congre­gation, and if there be any new emergents that cause doubting or haesitation, the matter is re­mitted to the greater assemblies of the Church.

III. The Order of Excommunication.

ALL baptized persons, when they come to age and discretion, are not admit­ted to the Lords table; but such onely as either upon examination are found to have a competent measure of knowledge in the prin­ciples of Religion, doe professe that they are beleevers and doe live unblameably, or com­ming from another Congregation bring with them sufficient testimonie that they are such, or are otherwise well knowne and approved.

The Minister and Elders use all meanes in private and publick to bring all others within the parish to knowledge, faith, and holinesse of life, that they may be fitted for the Lords Table.

But this not admission to the Communion is one thing, and excommunication of haynous [Page 40] or obstinate offenders is another thing very different.

In case of obstinacie and wilfull impeniten­cie, even when the offences are not so great and scandalous, they proceed to excommunicati­on, but with great meeknesse, longsuffering, and by many degrees, the censure being so weighty, and they desirous to gaine the sinner to repentance.

If any person walke unworthy of the Gospell, or commit any trespasse, he is (un­lesse the scandall bee publike and notorious) admonished first secretly by one, next by two or three more. And thirdly, If he contemne both, then according to the order prescribed by our Saviour, Mat. 18. The matter is brought before the Minister and Elders where he is ac­cused both of the trespasse and of the con­tempt. If he cannot yet be brought to repen­tance, then is the matter in some measure made knowne unto the Congregation, and hee called before the greater Presbytery; where if he give signes of his repentance, he is remitted to satisfie his owne session. But if he persist in his obstinacie, then by the Ordi­nance of the Presbytery, the particular elder­ship [Page 41] is to proceed against him with the cen­sures of the Church even to excommuni­cation.

The matter being thus heard knowne and judged, and the whole processe revised by the greater presbytery, the next Sabbath without delay, the trespasse and order of admonitions are declared to the Congregation, and the per­son without specification of his name, admo­nished yet to satisfie: Which if he still refuse to doe, the next Sabbath his name with his offence and contempt, are published, if he yet continue obstinate, then the next, which is the third Sabbath, is he charged publickly to satisfie for his offence and contempt under the paine of excommunication. If now he offer himselfe to the particular Presbyterie, then do they at the appointment of the Pres­byterie, give order for his publick repentance, the removing of the scandall, and his recon­cilement to the Church, otherwise the Mi­nister proceedeth in this ord [...]r.

The Sabbath after the third publick ad­monition, the Minister with consent of the Eldership, is to make knowne to the Congre­gation that such a person is to be excommu­nicated, [Page 42] warning all that have any thing to object against it, that they appeare the next session day: And for the present, that the whole Congregation powre forth their sup­plications, that God would grant him repen­tance, and to come out of the snare of the de­vill. If nothing be objected, or if none for him witnesse any appearance of repentance, then is the danger of the person, and the weight of the sentence laid open the next Sabbath, and he the second time prayed for publickly. If at last upon the next Sabbath there be no signe of repentance, then is he praied for the third time, and there being no meane unassaied, nor remedy left to reclaime him, hee is strucken with the terrible sentence of excommunicati­on, with calling upon the Name of God to ratifie the sentence in Heaven, and the people warned to hold him as an Heathen, or a Pub­lican, and to shun all communion with him, except in naturall and civill duties to be still performed by such as are bound. It is to bee understood, that where the crimes are such that they cry to the heavens for revenge, waste the conscience, and by the law of God deserve death, and the transgressor cer­tainly [Page 43] knowne, the processe may be more summarie, & excommunication more hastned, as on the other part of absolution, the time would be longer, and the triall of repentance more exact.

After excommunication, he is permitted to come to the preaching of the Word, yet so as it may appeare that he commeth as one not having communion with the Church. Nei­ther is he debarred from private counsell, in­struction, admonition, and prayer, that in end his spirit may be saved. If after excommu­nication the Eldership finde the signes of re­pentance, as the good life and behaviour of the excommunicate, declaration of the griefe of his heart, and his humble submission to the order of the Church, in all things that may reconcile him to God and his people, they shall with joy of heart make it knowne to the Congregation by the Minister, that they may also have joy over their brother repenting: or if they have ought to object against [...]he [...]uth of his repentance, they may give notice there­of at the next meeting of the Eldership, where if nothing be alleaged against him, after he hath obeyd the injunctions of the Eldership [Page 44] for his further humiliation and the better try­all of his repentance, he is either brought be­fore the greater Presbyterie, as all other peni­tents for great crimes, or by relation from his owne Eldership, is to give them satisfaction in the signes of his repentance that he may be absolved.

As all publick penitents are received, so is the excōmunicate absolved in the face of the con­grega [...]ion, before whom being brought by the Elders at the time appointed, he maketh free confession of his sinne and mourneth for it, cryeth to God for mercie, seeketh to be recon­ciled to the Church and promiseth new obe­dience; with which all being satisfied and wil­ling to receive him into their common and mutuall consolation, the Minister who preacheth for that time pronounceth him up­on his repentance to bee absolved in the Name of Christ from his sinne, and free of the censurs of the Church, and have right through faith to Christ and all his benefits and ordi­nances, praising God for his grace, and pray­ing that he may be fully accepted to his favour, loosed in Heaven, and heare the voice of joy and gladnesse.

[Page 45] After the sentence of absolution, the Mini­ster speaketh to him as to a brother exhorting him to watch and pray, or comforting him if he have need, the Elders imbrace him, and the whole congregation keepeth communion with him as if he had never offended.

As the Presbyterie excommunicateth pro­fane professors, so doth it also depose Preach­ers, if they be teachers of corrupt Doctrine, if their lives continue scandalous after admoni­tion, if they be busie in renting the Church a sunder by schisme and division; if they be gi­ven to blasphemie, profanation of the Lords day, simonie, perjurie, drunkennesse, fighting, or any other sinne, for which, whether in re­spect of the greatnesse of the sinne, or by rea­son of the contempt and obstinacie when the sinne is not so great, private persons are ex­communicated; and although they be upon their repentance absolved from the sentence of excommunication, yet in some cases especial­ly, where the crime inferreth a perpetuall in­famie, are they never readmitted to the Mini­stery, except upon the unanimous and most earnest desire of the whole Church where they served before.

IV. Of greater Presbyteries or Classes.

THe Presbyterie or Classicall meeting doth consist of particular neighbouring Churches in such a circuite as may conveni­ently meet together, to the number of ten, six­teene, twentie, or so many as the vicinitie of the places, and parishes may well accommodate.

It is supposed that the whole particular El­derships cannot well assemble in one place or­dinarily, neither is it necessarie. There be there­fore beside the Minister or Ministers of the Congregation who are supposed to be perpe­tuall members of the Presbyterie, some of spe­ciall note chosen out of the Elders & by them, who receiving from them commission may represent the whole; from each particular El­dership, one of the Elders with the Minister or Ministers repaireth to the place of meeting: so that the members of this Presbyteriall meeting are all the Ministers within the Cir­cuit, and one Elder delegated from each par­ticular Eldership.

None of the Ministers are permitted to be absent, unlesse they be detain [...]d by necessarie [Page 47] impediments or extraordinarie imployments. And therefore the day of the meeting of the Presbyterie may not be destinate to ordinarie preaching? Nor are they to wait that day up­on solemnizing of mariages. The names are called by the Clerk, and the absents are noted and examined the next day upon the reasons of their absence; and if any happen to absent themselves many dayes without reasonable causes, they are set apart and censured as guil­tie of the contempt or neglect of the order of the Church. But the Elders are not so strict­lie tied to ordinarie attendance; but if there be any matter of great weight to be handled, they are all warned to be present: And if hee who was formerly Commissioner may not assist, a­nother Commissioner in his place may bee chosen by the Eldership.

It is permitted to the expectants having en­tered before upon the publick exercise or pro­phesie to sit by the Ministers and Elders in the meeting of the Presbyterie, and to give their judgement of the doctrine, but they have no voice when matters of doctrine or discipline are debated. And in the handling of some mat­ters which are thought fit to be concealed and [Page 48] kept secret, till they be by common consent published, they use to be removed.

Because the whole discipline in a manner is in the hands of the Presbyterie, they are to meet once a week or fortnight upon a certaine day, and in a certain place, but in some places, through the length and deepnesse of the way in winter, they do not meet so often.

The subject and matters treated in the Pres­bytery are all the Ecclesiasticall matters of weight, which concern the particular Church­es there represented, as the examination, or­dination, suspension, and deposition of Mini­sters; scandals of Ministers in doctrine, life, or any part of their calling; the decerning of excommunication, references, and appellati­ons from particular Elderships, and the amen­ding of any thing that hath beene negligently or weakly done by them; the answering also of questions and requests from other Presby­teries, Churches, or persons, or sending of Com­missioners in some cases to other Churches or Presbyteries, whether to admonish or advise them, or to seek counsell from them, but so that they have no autho [...]ity wi [...]hout the limi [...]s of their own consociation.

[Page 49] The Ministers and Elders who are Com­missioners, together with the expectants and others who are pleased to be present, meeting in the place, and at the day and houre appoin­ted, which useth to be one halfe houre after nine a clock in the forenoone, whereof warn­ing is given by the sound of a bell, that so all the affaires of that day (unlesse there be some­what extraordinary to hold them longer) may bee exped against mid-day, doe begin with prayer, and proceed to the textuall interpre­tation of Scripture, which is done by the Mi­nisters, each one in his own place by course, or by the expectants, whose names are set forth in a table, or written in the Register of the Pres­byterie for that end; after the first speaker, some other who followeth in order, and is also ap­pointed by the Presbyterie the day before, speaketh in the second place, collecting some doctrines one or moe upon the text expoun­ded and shewing the use thereof. The second speaker having ended about eleven a clock, the exercise is closed with thanksgiving by him who spake first. The matter of each dayes ex­ercise is some portion of that particular book [Page 50] of the Old or New Testament agreed upon in the Presbyterie: once every moneth some com­mon place or controversie is handled, unto which the exercise giveth place for that day. The ground is read in Scripture; the state of the question propounded, the arguments for the truth pressed and vindicated from the So­phistication of the adversaries; but the argu­ments contra are left to bee proponed in the Presbyteriall meeting by such Ministers as are called by the Moderator to dispute upon the propositions, or Theses exhibit, the day of the meeting next before, by the contraversar, and are propugned by him, the Moderator being praeses of the disputation. That the Presbyte­rie may go thorow all the controversies, they have also a table wherein they are all digested in order, so that each minister or expectant knoweth a moneth before what is next to be treated.

The exercise or common head of controver­sie ended in publick, the people depart, and the Ministers and Elders with others, who are permitted to bee present, goe to the private place of their meeting, where all being set in [Page 51] order, and the Moderator having begun with prayer, the doctrine delivered in publick is examined, and each one of the Presbyterie and expectants, either approveth, or in charity and sobernesse of spirit, propoundeth his doubt a­gainst any point spoken of, which being done, the speakers for that day are called upon (they being apart at this time) their interpretation and doctrine approved, and they encouraged or (if there be cause) they are in a brotherly manner admonished. The doctrine censured (for this they call the censure of the doctrine.) The matters before mentioned to be the subject of the Presbyteriall jurisdiction, are propoun­ded, modestly debated, and either concluded, or taken to further deliberation, or remitted to the Synod, and so the meeting concluded with prayer. The Moderator either continueth in his place betweene one Provinciall Synod and another, or for a shorter time, but they think it not fit to change the Moderator at every meeting.

The Presbyteries also do visit the severall Churches within their bounds, either by hold­ing their full meetings at the Churches, or by [Page 52] sending their commissioners thither, that they may see how the ordinances of Christ are used and obeyed, by the Minister, Eldership, and all the congregation, and that if any thing be amisse, it may be rectified.

V. Of Provinciall Synods.

THe whole Kingdome is by the wisdome of the Generall assemblie, so divided in Provinces, as the Ministers and Elders may, for vicinity of place, best meet in Provinciall Synods, without respect to Episcopall Dio­ceses, the particular Churches whereof are so far cast a sunder in Scotland that they cannot conveniently joyne in provinciall Synods.

The provinciall Synode is of the same con­stitution with the Presbyterie, and doth con­sist of all the Ministers, and one Elder having commission, as before, from each particular Church within the province.

It meeteth ordinarily twice a yeare, but the place & the time of the meeting are chosen ac­cording to the conveniencie of the Churches of the province, and as the exigence of their af­faires [Page 53] doth require. The Moderator of the for­mer Synod, openeth the Synod with a Ser­mon, fit for such an assembly; and after Ser­mon setting himselfe downe in his place, with the clerk of the Synod (who for the most part is one of the Ministers chosen by plurality of voices) beginneth with prayer, causeth the names of the Ministers to be read, who not only answer for their owne presence (the ab­sent being noted) but also give up the names of the Commissioners from the severall Church­es, which are written, down by the Clerk, and their commissions also read, if need be, and proceedeth to the choosing of a new mode­rator.

The Moderator is thus chosen. A list is made by the former moderator of foure or five of the ablest men for wisdome, authority and dexte­rity for such an employment which is appro­ved by the consent of the Synod. And if any member of the Synod be pleased to adde any other so qualified to the list, his name is joy­ned with the former, and out of this list the Moderator is chosen by the suffrages of the Mi­nisters and Elders, and set in the place of the former Moderator.

[Page 54] The new Moderator first of all calleth for the Registers of the severall Presbyteries, and putteth them in the hands of the Ministers of other different Presbyteries to be revised and examined, That by the Records it may bee knowne how they have kept order, and per­formed what hath beene recommended unto them by the preceeding Synods. And what and how matters have been treated by them at every session, that they may be censured or al­lowed, which upon the report of the revisers is accordingly done in the face of the Synod.

If there be any references from the Synode before, they are first debated and determined, and thereafter new matters are brought into deliberation. What was obscure or difficult for the Presbyteries, or might concerne them all in common, is here resolved and ordered, what hath beene done amisse is redressed. And if any difficultie arise which doth not fall un­der some Church constitution, it is referred to the nationall assemblie.

Before the assemblie be desolved, each Pres­byterie is set a part by course and enquirie made from the rest, if there bee any knowne [Page 55] scandall, fault, or negligence amongst them, That it may be in a brotherly manner censured, like as upon the day of the meeting of the Presbyterie next going before the Synod; all the members of the Presbyterie suffer the like inquirie each one a part by all the rest.

As the Moderator beginneth and endeth everie session before and after noon with pray­er, so doth he somewhat more solemnlie close the Synod with some pithie and pertinent ex­hortation, and heartie thanksgiving and prai­er unto God.

All matters, where these Synods are ordina­rily kept, are with such diligence exped That the Ministers (none of them having above a short daies journey, and Tuesday being usu­ally the first day of their meeting) may return to their charge against the Lords day, having notice of the day and place of the next follow­ing Synod, and carrying with them such acts as are necessarie that they may be made known to their particular Elderships and congregati­ons. And thanks may be given in every Con­gregation for the good proceedings of the Sy­nod, and for the libertie of the Churches.

[Page 56] These Synods are not alwaies held at one time, and therefore if there be cause, some Commissioners are sent from one Synod to a­nother, for their judgement and advice in matters of difficultie, which is reported at the following Synod for their further resolution, and that so farre as is possible there may bee a conformitie in all things.

VI. Of Nationall Synods or Generall Assem­blies.

THe nationall assemblie meeteth once in the yeare, and the time of the following assembly agreed upon before the rising of the former, or oftner pro re nata, concerning which some Ministers have commission and war­rant from the assemblie to give timely adver­tisement to the Presbyteries for choosing and sending their Commissioners.

This great assemblie useth to bee honoured with the Kings Majesties presence either in his royall Person, or by his High Commissioner, who doth all the parts of a Supreame Civill President. In a peaceable ordering of the [Page 57] whole proceedings of so frequent and holy a meeting, that all mens reasons and voices may be heard, and in acquainting himselfe with the grounds of every constitution that shall be agreed upon, that by his Princely authori­tie they may be observed, and if need require the sanction of the Civill Law may be added, for which end also certaine Commissioners from the assemblie are sent to attend the Par­liament.

It doth Consist of Commissioners from the Presbyteries or Classes, three Ministers and one Eld [...]r from each Presbyterie, who are chosen by the voices of the Ministers and El­ders sent from the particular Elderships, and of one Commissioner from the Church session of every royall Burgh, that there may bee some proportion and equalitie. Others also are permitted although not to voice, yet to heare, propound, and debate, provided that they first obtaine leave of the Moderator: and that it may appear to be done animo aedificandi, non tentandi.

The first day of the assemblie is kept with a solemne fast and humiliation, wherein the [Page 58] whole Citie or Towne, which is the Seat of the assemblie, useth to joyne with powerfull preaching and earnest praiers from morning till night.

The particular Churches also throughout the Kingdome, upon the daies of their publick meeting, pray to God for his direction, assist­ance, and blessing unto the assemblie, that they may bee led into all truth, and all the Churches be refreshed with the sweet fruits thereof.

The next day the Moderator of the prece­ding assemblie beginneth with praier, causeth the Clerk call the Presbyteries, and take up the names of the Commissioners, Ministers, and Elders, who give in their Commissions, which being read, examined, and allowed, they proceed to the chusing of a new Modera­tor, keeping the same order which is set downe before in choosing the Moderator of the Provinciall Synod.

The new Moderator calleth for the Re­cords of the Synods, and by the voices of the assemblie chooseth a Committee for perusing and trying them; a Committee for the bils, [Page 59] complaints, and petitions to be presented to the assemblie, and such other Committees as are ordinarie for preparing of weightie matters for the assemblie, and for cutting off idle and impertinent things, that the dispatch may be the more speedie and easie, when they shall be brought to open debate and voycing; all references from Synods, appellations, grie­vances, complaints, petitions, are here exami­ned and answered; Acts and constitutions for all the Churches are agreed upon with com­mon consent, and if there be any considerable contradiction, and the doubts and scruples, which are made be not satisfied, matters are remitted to further deliberation till the next assemblie; course is taken for planting of Churches, with able Ministers, that the Go­spell may be spread through the whole Nati­on; Rules are set downe by which the inferi­our assemblies shall bee directed in all their proceedings; all meanes used that the Church be not wronged, neither by confounding the Civill and Ecclesiasticall jurisdiction, nor by the abusing or interverting the patrimonie of the Church.

[Page 60] The Commissioners of each Presbyterie do carrie home with them a true copie of all such acts as doe concerne all the Churches, that they may walk by one and the same rule.

The Moderator giveth forth Summons sig­ned with his own hand, and the hand of the Clerke, for citing of persons in the name of the assemblie to compare before the next meeting thereof, with certification of the censures of the Church in case of disobedi­ence.