The Government and Order of the Church of Scotland, Part 1

The Government and Order of the Church of Scotland · Part 1

p. 1The first part.

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 p. 2Ministration, 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 p. 3obtruded 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; p. 4for 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 p. 5Church, 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 p. 6Divinity; 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 p. 7of 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 p. 8persons, 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 p. 9former 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 p. 10and 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 p. 11to 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 p. 12flock, 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 p. 13called 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, p. 14and 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 p. 15lifted 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 p. 16lifting 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 p. 17lawfull 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 p. 18Communion. 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 nonresident, 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.

p. 19After 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, p. 20as 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 compe…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 p. 21such 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 use…h an exhortation, and debarreth from the Table all ignorant, prophane, and scandalous p. 22persons, 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 p. 23the 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.

p. 24After 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 p. 25the 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, p. 26are 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 p. 27before 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 p. 28for 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 nam… 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 p. 29and 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 p. 30unto 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.

p. 31VI. 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 onelyonly 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 p. 32this 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.