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 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 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 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 arâ— solemnly received with lifted up hands giving their promises to be faithfull III. The discharge of their duties in particular and first of the Pastor 1. The order kept in Preaching THe Pastor is bound to teach the Word of God in season and out of season and beside all occasionall and week day Sermons which in Cities and Townes use to be at least two dayes every week The Congregation doth assemble twice on the Lords day and for this end notice is given of the time by the sound of a Bell. When so many of all sorts men and women masters and servants young and old as shall meet together are assembled The publike worship beginneth with prayer and reading some portion of holy Scripture both of the Old and New Testament which the people hear with attention and reverence and after reading the whole Congregation joyneth in singing some Psalm This reading and singing do continue till the Preaching begin At which time the Minister having prefaced a little for quickening and lifting up the hearts of the people first maketh a prayer for remission of sin Sanctification and all things needfull joyning also confession of sins and thanksgiving with speciall relation to the hearers After which in the forenoon is another Psalm and after the Psalm a prayer for a blessing upon the preaching of the Word His Text is ordinarily some part of that Book of Canonicall Scripture which in his judgement he conceiveth to be fittest for the times and the condition of his flock The Doctrine deduced is explained and confirmed by Scripture and fitly and faithfully applyed all in such methode manner and expression as may most edifie the hearers After Sermon he praiseth God and prayeth again for a blessing joyning earnest petitions for the Church Vniversall and for the coming of the Kingdom of Christ for all the afflicted Churches for the Churches in his M ajest Dominions for the Church of Scotland Ministery and People for the King the Queen the Prince and their whole Royall Progeny for all the members of that particular Congregation as well absent in their lawfull affairs as present for all that are afflicted among them in body minde or means The prayer ended a Psalm is sung and the people dismissed with a blessing In the afternoon either the same order in all things almost is followed in performing the parts of publike worship or some part of the Catechisme is expounded and thereafter so much time as may be spared is bestowed in Catechising some part of the Parish warned particularly to attend Beside the publike means they have other three helps for edification one is an ordinary course of Catechising on such dayes of the week as are judged to be fittest by the Pastor and Eldership Another is the visitation of families by the Pastors and the Elders each one in his own quarter for trying the manners of the people whether they walk worthy of the Gospel for setting and holding
up religious exercise in families And that the Pastor from his particular knowledge of the flock committed to him may apply his doctrine and pray the more pertinently in publike The third is Examination of all sorts of persons who are not known to have some good measure of knowledge before the Communion All these parts of the Ministery in publike and private are performed more diligently or negligently according to the faithfulnesse or unfaithfulnesse of the Minister who hath according to his work his praise or censure at the visitation of the Church by the greater Presbytery No Minister there is suffered to be a non-resident or to have the charge of more Churches But if two small contiguous Parishes be united by the assembly to make up a competent congregation he Preacheth sometime in the one and sometime in the other Church as the people do desire and the Eldership doth direct 2. The order of Baptisme NO other but the Pastor who preacheth the Word hath the power of the Ministration of the Sacraments And concerning Baptisme it useth not to be hastened before some day of the publike meeting of the Congregation nor delayed after but upon necessary impediments and is never ministred in private houses Notice is given thereof in due time to the Pastor and that by the Father of the child if he be not justly hindered that a word may be spoken to him in season After Sermon on the week dayes and after Sermon in the afternoon on the Lords day The Pastor remaining in the same place where he hath Preached and having water in a large Basin provided with a fair Linnen-cloth in a convenient place and in a decent manner The Father or in his necessary absence some other man who is reputed godly presenteth the child to be Baptized The action is begun with a short and pertinent prayer next some words of instruction touching the Author nature use and end of this Sacrament the duties to be performed in the one time of the person to be Baptized and of the parent or viceparent Thirdly he that presenteth the childe maketh confession of the Faith into which the childe is to be Baptized and promiseth to bring up the childe in that Faith and in the fear of God Fourthly the Minister being informed of the name of the childe Baptizeth the childe so named by sprinkling with water Into the name of the Father Son and holy Ghost Lastly the Minister concludeth as well the publike worship for that time as the action with thanksgiving for the Word and Sacraments and with prayer for a blessing and with such Petitions as he useth at other times after Sermon and in end dismisseth the Congregation with the blessing 3. The order of ministring the Communion or the Lords Supper THe Sacrament of the Lords Supper is more frequently ministred in some Congregations then in other according to the number of the Communicants and the Proficiency of the People in the way of Christ and in some places upon one Sabbath in other places upon two or three Sabbaths as it may be done most conveniently which is determined by the Minister and Eldership of the Church None are admited to the Lords Supper but such as upon examination are found to have a compeâ—ent measure of knowledge in the grounds of Christian Religion and the doctrine of the Sacraments and are able according to the Apostles Commandement and professe themselves willing to examine themselves and to renew their Covenant made with God in Baptisme promising to walk as beseemeth Christians and to submit themselves to all the Ordinances of Christ. The ignorant the Scandalous the obstinate and such as are under Censure or publike admonition in the way to censure are not admitted Neither are strangers received but upon sufficient testimony or otherwise be very well known The Sabbath day next before the Communion shall be celebrated publike warning thereof is made by the Pastor and of the doctrine of preparation to be taught the last day of the week or at least toward the end of the week That the Communicants may be the better prepared by the use of the means both in private and publike Upon the day of the Communion notice being given after the doctrine of preparation of the houres of meeting which useth to be before the ordinary time observed other Sabbaths a large Table decently covered is so placed as that the Communicants may best sit about it and the whole Congregation may both hear and behold The Preface prayers and preaching of that day are all framed to the present matter of the Sacrament and the duties of the receivers after Sermon immediatly the Pastor useâ—h an exhortation and debarreth from the Table all ignorant prophane and scandalous persons which being done he goeth from the Pulpit and sitteth down with the people at the Table where the bread standing before him in great Basins fitly prepared for breaking and distribution and the wine in large Cups in like manner he first readeth and shortly expoundeth the words of Institution shewing the nature use and end of the Sacrament and the duties of the Communicants next he useth a prayer wherein he both giveth thanks especially for the Inestimable benefit of Redemption and for the means of the Word and Sacraments particularly of this Sacrament and prayeth earnestly to God for his powerfull presence and effectuall working to accompany his own Ordinance to the comfort of his people now to communicate The Elements thus being Sanctified by the Word and Prayer the Minister Sacramentally breaketh the bread taketh and eateth himself and delivereth to the people sitting in decent and reverent manner about the Table but without difference of degrees or acceptions of persons these that are neerest the Minister having received the bread do divide it from hand to hand amongst themselves when the Minister delivereth the bread according to the commandment and example of Christ he commandeth the people to take and eat saying Take ye eat ye this is the Body of the Lord which is broken for you Do it in remembrance of him After all at the Table have taken and eaten the Minister taketh the Cup and drinking first himself he giveth it to the neerest saying This Cup is the New Testament in the Blood of the Lord Iesus which is shed for many for the remission of sins drink ye all of it for as often as ye do eat this Bread and drink this Cup ye do shew the Lords death till he come All this time the Elders in a competent number and in a grave and reverent manner do attend about the Table that all who are admitted to the Table may have the bread and wine in their own place and order of sitting the Minister also continuing in his place after the giving of the Elements doth either by his own speech stir up the Communicants to Spirituall meditations of faith of the great love of God in Christ and of the Passion of Christ and to holy affections
of love joy godly sorrow thankfulnesse and whatsoever may concern them at that time or causeth be read the history of the Passion or some other part of Scripture which may work the same effect After all at the Table have received the Cup they rise from the Table and return in a quiet manner to their places another company cometh to the Table and so a third and a fourth till all have received in the same manner as the first during which time of removing of the one and approaching of the other the whole Congregation singeth some part of a Psalm touching the Passion or the love and kindenesse of God to his people as Psal. 22 or 103 c. After the last company hath received the Minister rising from the Table goeth to the Pulpit where after a short speech tending to thanksgiving he doth againe solemnely give thankes unto God for so great a mercy and prayeth as on other Sabbaths The prayer ended all joyn in singing a Psalm of praise sutable to the occasion and are dismissed with the blessing before which none are to depart unlesse in case of necessity The Communion being thus celebrated in the forenoon the people meet again in the afternoon at which time the Minister teacheth the Doctrine of thanksgiving and closeth the publike and solemn worship of that day from which the people use to depart refreshed with the grace and peace of God and strengthened with new and fresh resolutions to serve the Lord. 4. The order of publike fasting or humiliation SOmetimes the fast or humiliation is of larger extent to be observed by all the Churches in the Kingdome sometime more particular of one or more Congregations Sometimes the fast is kept one day only sometimes all the dayes of the week Sometimes on the Sabbath only especially in the Countrey Churches Sometimes upon some day of the week also as in Cities or Towns They neither make difference of dayes for humiliation nor do they keep any set fasts or feasts all is disposed and done according as the occasions and causes do presse or require as may serve most for the end intended and may best ply with the opportunities and necessities of the Congregation The Sabbath next before the fast notice is given of the Causes of humiliation and of the times to be observed with earnest exhortation to the people to prepare themselves for afflicting their soules and extraordinary humiliation In many places especially in Cities Towns and greater Villages or where the people may conveniently assemble The day before the fast the doctrine of preparation to the fast is taught expressing the nature and use thereof for averting the wrath of God The dayes of the fast from morning to evening are kept holy unto the Lord in the nature of an Extraordinary Sabbath with abstinence from meat and drink from delights and worldly labours with the exercises of reading the Law plain preaching interpretation and particular application deep humiliation and renting of the heart for sin large and hearty confessions of sin fervent supplications and earnest seeking of God by prayer for pardon with singing of penitentiall Psalms after which they have many times found wonderfull deliverances and extraordinary blessings from Heaven 5. The order of marriage ALthough marriage be no Sacrament nor part of the Worship of God yet they conceive that the Matrimoniall conjunction of Christians and members of the Church is most conveniently solemnized in the face of the Congregation with instruction out of Gods Word of the Institution use and ends of marriage and of the duties of married persons and with blessing by the Minister and with the prayers of the Church The parties are contracted before they be married and before they be contracted if there be any suspicion of their ignorance they are examined in the grounds of Religion and in their knowledge of the mutuall duties which they owe each to other Notice also is given of the consent of Parents or vice-Parents and that neither of them is contracted before to any other party nor any impediment from the degrees of Affinity or Consanguinity prohibited The contract and purpose of marriage is also published three severall Sabbaths before the same be solemnized and if there be nothing objected to hinder their marriage then are they solemnly married in the face of the Congregation before the ending of 40 dayes from the time of the contract They require for marriage the free consent of the parties come to the yeers of discretion and the knowledge and consent of the Parents they do not allow of the marrige of Infants nor secret and clandestine contracts and marriages nor do they use any idle rites or superstitious Ceremonies in the time of the Solemnization 6. The Order of Buriall of the dead THough Buriall be no part of the Worship of God nor of the work of the Ministry yet they think meet that an honest and competent number of Christians accompany the Christian friends of the dead unto the Grave that they may confer and comfort one another by the way and to see the Buriall done in a grave and decent manner remembring that sin is the cause of death that Christ hath overcome death and the grave and that they who die in the Lord shall rise again to life everlasting Their Burials are without singing or reading which the superstitious do conceive to be profitable for the dead without Funerall Sermons which do beget superstition and tend to flartery make the Gospel to be preached with respect of persons and are most pressed by such as do least regard Sermons at other times and without Feasting with affectate shews of mourning and any further pomp or Ceremony than civill differences and respects do require They conceive for many reasons that the places of the assembling of the people for the Word and Sacraments ought not to be places of Buriall which is therefore forbidden and for the most part is forborn in that Kingdom Registers are ordained to be kept of the namâ—â— and times of all that are baptized of all that are married and all that are married 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 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
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 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 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 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 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 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 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 ordâ—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 warning all that have any thing to object against it that they appeare the next session day And
THE GOVERNMENT AND ORDER OF THE CHVRCH OF SCOTLAND NVMB. 23. and 24. How goodly are thy tents O Iacob and thy Tabernacles O Israel for this house full of silver and gold I would not curse for how shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied COL 2. 5. Though I be absent in the flesh yet am I with you in the spirit joycing and beholding your order and the stedfastnesse of your faith in Christ. Printed Anno MDCXLI To the Reader MY desires at this time to know and to make known to others the form of Government and order of worship used in the Church of Scotland have brought these following lineaments to light There come daily into my hands without my seeking some one forme of Church Government or other as the divers Authors from their love to Reformation in their judgements did conceive But I must confesse they did the lesse relish with me that they were directions and modells without the example or practise of any of the Christian Churches and were Abstract Idea's of discipline in the minds of men and not Disciplina in Subjecto One I had Titled The forme of government used in the Church of Scotland but being nothing but an Abridgement and containing generalls onely It did not satisfie I found also many of the godly much wearied of the Prelacy who yet bow their shoulder to bear and couch down between the two burthens because being unacquainted with the Government of the Reformed Churches they do not know what to choose and fear as to them who are in the dark is usuall they know not what Such as these do rather suffer themselves to be led away with the policy of Pacuvius at Capua which in such a case was cmmendable then resolve to follow the faith of Abraham when the Lord called him Get the out of thy Countrey c. into a Land which I will shew thee Gen. 12. 1. What he was to forsake and the Terminus à quo of his removing he did know But whether he was to go and the Terminus ad quem he did not know resting assured that God would shew it him In our own affairs we may think the evill known to be better then the good unknown But it holdeth not in the matters of God nor when we speak of Malum turpe and bonum honestum the evill of sinne and the good of obedience But as they who travell from the South to the North losing the sight of the one Pole come in sight of the other and as they go on the North Pole is elevated to them by degrees So is it here if men would once forsake and turn their back upon that which they know to be wrong and would ask the way to Zion with their faces thither ward the Lord would teach them his way I must confesse that I did give too much ear and audience to the misinformation of many so may I call it now after true imformation who would have made me to believe 1. That the true government of that Church was Episcopall and that beside the order of Episcopacy there was nothing in that Church but disorder and confusion through the Parity of their Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all did speak and no man did hear any thing of another 2. That they had no certain rule or direction for their publike worship but that every man following his extemporary fansie did preach and pray what seemed good in his own eyes And 3. which was to me an huge rock of offence That they were enemies to Kings for no other cause but that they are Kings and out of a desire of Anarchy did preferre Democracie to Monarchicall Government Great crimes I can not deny and much to be abhorred for they are destructive of all Ecclesiasticall and Civile Order and do break both the staves of beauty and of bonds But upon tryall I did remember that if accusation were guiltinesse no party conld be innocent and found that it was nothing so as was alledged for concerning the first I called to minde the practise of a painter of old who being desired to represent the body of Hercules did expresse nothing of the lineaments of his face stature or members but did onely make a resemblance of the Lyons skin which he was wont to carry about as the badge of his strength and the Trophee of his honour Episcopacy was never the face nor order of that Church In the most part of their assemblies have they conflicted with it and by the strength of God obtaining the victory both of old and much more of late They may well number it among their spoiles The order of their Ministers each one standing in his own station and none usurping over another and the Subordination of their foure kindes of assemblies joyning the consent and obedience of the people are the face and strength of that Church Against the second The form of prayers administration of the Sacraments admission of Ministers Excommunication solemnizing os marriage visitation of the sick c. which are set down before their Psalm-Book and to which the Ministers are to conforme themselves is a sufficient witnesse for although they be not tyed to set formes and words yet are they not left at randome but for testifying their consent and keeping unity they have thelr directory and prescribed order No where hath preaching and the ministery more spirituall and lesse carnall liberty the Presbytery and assemblies encouraging to the one and restraining from the other And against the third Their Confession of Faith the doctrine and prayers of their Church their late declarations and remonstrances and what is contained in â—he conclusion of this Treatise expresse as much respect and reverence to magistracy as any Christian Prince will require I was also strongly drawn to the liking of that Church by the Testimonies given unto their Reformation by some of the most famous witnesses of this age One is of that worthy Scottish Martyr Mr. George Wischeart This Realm shall be illuminate with the light of Christs Gospel as clearly as ever was Realm since the dayes of the Apostles The house of God shall be builded in it yea it shall not lack watsoever the enemy imagine to the contrary the very top-stone the glory of God shall evidently appear and shall once triumph in despight of Satan But alas if the people shall be after unthankfull then fearfull and terrible shall the plagues be that after shall follow Hist. of the Church of Scotland pag. 108. Another of Beza Magnum hoc Dei munus quod una religionem puraÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae viz. retinendae vinculum in Scotiam intulistis Sic obsecro obtestor haec duo simul retinete ut uno amisso alterum diu permanere non posse semper memimeritis Sicut Episcopi papatum pepererunt ita pseudoepiscopos papatus reliquias EpicureismuÌ„ terris invecturos hanc
pestem caveant qui salvam Ecclesiam cupiunt quum illam in Scotia in tempore profligaris ne quaeso illam unquam admittas quantumvis unitatis retinendae specie quae veteres etiam optimos multos fefellit blandiatur Bez Epist. 79. This is a great gift of God that you have brought into Scotland together pure Religion and good order which is the bond to hold fast the Doctrine I heartily pray and beseech for Gods sake Hold fast these two together so that you may remember that if one be lost the other cannot long remain So Bishops brought forth popery so false Bishops the reliques of popery shall bring into the world Epicureism Whosoever would have the Church safe let them beware of this pest and seeing you have timely dispatched it in Scotland I beseech you never admit it again albeit it flatter with shew of the preservation of unity which hath deceived many of the best of the Ancients A third of the body of Confessions of faith It is the rare priviledge of the Church of Scotland before many in which respect her name is famous even among strangers that about the space of four and fifty years without schisme let be heresie she hath kept and holden fast unity with purity of doctrine The greatest help of this unity through the mercy of God was that with the doctrine the discipline of Christ and the Apostles as it is prescribed in the Word of God was by little and little together received and according to that discipline so neer as might be the whole government of the Church was disposed By this means all the seeds of schismâ—s and errors so soon as they began to bud and shew themselves in the very breeding and birth were smothered and rooted out The Lord God of his infinite goodnesse grant unto the Kings most gracious Maiesty to all the rulers of the Church to the powers that are the Nursers of the Church that according to the Word of God they may keep perpetually that unity and purity of doctrine Amen Est illud Ecclesiae Scoticanae privilegium rarum prae multis in quo etiam ejus nomen apud exteros fùit celebre quod circiter annos plus minus 54. sine schismate nedum haeresi unitatem cum puritate doctrina servaverit retinuerit Hujus unitatis adminiculum ex Dei misericordia maximum fuit quod paulatim tum doctrina Christi Apostolorum disciplinam sicut ex verbo Dei est praaescripta una fuit recepta quam proixme fieri potuit secundum eam totum regimen Ecclesiasticum fuit administratum Hâ—e ratione omnia schismatum atque errorum semina quam prinum pullulare aut se exerere visa sunt in ipsa quasi herba partu sunt suffocata extirpata Det Dominus Deus pro immensa su a bonitate Regiae Majestati Serenissimo omnibusque Ecclesiarum gubernatoribus potestatibus Ecclesiae nutritiis ut ex Dei verbo illam unitatem doctrinae puritatem perpetuo conservent Amen Corp. Confess fidei pag. 6. The fourth of King Iames of happy memory The Religion professed in this Countrey wherein I was brought up and ever made profession of and wishes my son ever to continue in the same as the onely true form of Gods Worship c. I do equally love and honour the learned and grave men of either of these opinions that like better of the single form of policy in our Church than of the many Ceremonies of the Church of England c. I exhort my son to be beneficiall to the good men of the Ministry praising God that there is presently a sufficient number of good men of them in this Kingdom and yet are they all known to be against the form of the English Church Basildor To the Reader And in the Assembly 1590 his Majesty praised God for that he was born to be a King in the sincerest Church in the world c. The fift is of Brightman our own Countryman who joyneth the Churches of Helvetia Suevia Geneva France Holland SCOTLAND all together into one Church for the Counter-payn of the Church of Philadelphia because saith he they almost live by one and the same laws and manner of Government as touching any matter of moment Neither doth the distance of place break off that society which the Conjoyning of mindes and good will coupleth together having thus joyned them into one Church he subjoyneth concerning it Loth would I be to provoke any man to envy or to grieve him with my words yet this I must say there is no place where the doctrine soundeth not more purely the worship of God is exercised more uncorruptly where more faithfull diligence of the Pastors doth flourish or more free aud willing obedience is given by the people nor yet where there is greater reverencing of the whole Religion among all orders And afterward Neither doth it onely keep the doctrine of salvation free from corruption but it doth also both deliver in writing and exercise in practice that sincere manner of government whereby men are made partakers of salvation Revel of the Apocal. Chap. 37. To these may be added what upon the one hand is said by these of the separation in their first petition to to King Iames insert in their Apology to the Doctors of Oxford We are willing and ready to subscribe to these grounds of Religion published in the Confession of Faith made by the Church of Scotland hoping in the unity of the same Faith to be saved by Jesus Christ being also like minded for and with other Reformed Churches in points of greatest moment And upon the other hand That the meetings of Ministers for interpreting Scripture like unto their Presbyteries were allowed by Arundell Hutton and Matthew three Archbishops in England and proved very profitable in the Northern parts for increase of knowledge both in Ministers and People But all these and the like testimonies were to me but like the saying of the woman of Samaria to her Countrey-men till I did more fully understand the constitution and order of that Church Then did I believe not because of their testimonies but because I did see and know And from that which I have seen and do now know when I have walked and gone round about that Church when I have told the Towers thereof marked well her Bulwarks and considered her pallaces I may without offence affirm three things First That God hath not dealt so with every nation if envy would permit I might say any nation as he hath dealt with them Whereof no cause can be given but his own good pleasure he showeth mercy and maketh his Sunne to shine on whom and were he will and of him and through him and for him are all things Secondly that it is no marvail if that Nation stand to the defence of their Reformation had the Lord been pleased to blesse us with the like at the time of our Reformation we would
enquirie made from the rest if there bee any knowne 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 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 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 Eldâ—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 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 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 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 The Conclusion IN the authoritie of these assemblies Parochiall Presbyteriall Provinciall and Nationall and in the subordination of the lesser unto the greater or of more particular Elderships to the larger and generall Eldership doth consist the externall order strength and stedfastnesse of the Church of Scotland which is lovely and comfortable to all fearing God whether Pastor or professors and hath beene very awefull and terrible as an Armie with Banners to all Papists to all Hereticks Schismaticks Hirelings and all ungodly persons As upon the one part they break not the bruised reed nor quench the smoaking flax but do cherish and labour to bring to ripenesse and use the graine of Mustardseed in sincere beginners and the smallest talent in Preachers having the zeale of God So upon the other part no scandall of proud sinners escapeth censure no heresie or error is sooner hatched but is either presently spied out and crushed by some of the inferiour assemblies or if it be kept on foot and gather strength it is quite suppressed and extinguished in the generall assemblie which meeteth once in the year and never suffereth such bastard births to grow to be one yeare old which is a true and maine cause why no sects nor errours have appeared in the reformed Church of France and in the Churches of Scotland of the Low-Countries so long as they enjoyed the libertie and happinesse of assemblies which they did no sooner by the mercie of God recover but immediately at