C R  
HONI SOIT QVI MAL Y PENSE    

THE platform OF THE Presbyterian Government: WITH The form of Church-Worship, AND The Particulars of the Manner and Order thereof: ACCORDING To the Word of GOD, and practise of our Brethren OF The Church of SCOTLAND.  
Published by Authority.  
LONDON, Printed by R. Austin, in the Old-Baily. 1644.   

Of Church-Officers.  
THe ordinary and perpetual Officers of the Church are Pastors, Elders, and Deacons, warranted by Christ, and his Apostles, the extraordinary Ministers, unto whom his will was revealed, b●ing sufficient for all the necessary uses of the Church, as Exhortation, Teaching, Administration of the Sacrmaents, 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 needful for the weal of the Church; who although in regard of their Order. Degree, and manner of 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 thei● ministery, which is successio in caput, all faithful Pastors, lawfully called to their functions, are their successors; and in this sense, not onely the first Reformers, who had somewhat extraordinary, but all faithful 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 obtruded upon the Church) and as a cursed three, which hath brought forth no better fruits, then heresy, and errors in Doctrine, idolatry and superstition in Worship, tyranny and persecution in Government, and lewdness and profanity of life, both in Pastors and People; are now abjured, and removed out of the Church, together with all the Offices, Titles, Dignities, and Courts, depending thereupon.   

Of the calling of Church-Officers.  
AS no man ought to presume to enter into any office ecclesiastical 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 none are to be 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 trial and examination of their soundness in religion, and godliness of life: For the better understanding of the order of the calling of Ministers, it is to be considered,  
That in every one almost of the Classes, or great Presbyteries, there be Students of Divinity; wherefore some, if they have opportunity of their Studies, 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 vocation come home and wait upon the Presbytery.  
The abilities of both the one sort and the other, are to be tried in private, before the Presbytery, and how soon they are found fit to come in public, to enter upon the exercise or prophesy with the Ministers of the Presbyrety, and at sometimes employed and allowed to preach before the people: By which means 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 you may call them) Expectants, the Pastor is to be 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, to have their liberty to make their choice of an Expectant of good esteem and report in some other presbytery.  
The Person thus known and nominated, is by the particular Eldership, to be name to the greater Presb●terie, and there examined of his skill in the Languages, L●tin●, greek, and Hebrew, in his interpreting of Scripture, in the controversi●s of religion, in his gi●t of exhortation, in the ●oly and Ecclesi●stic●ll history and chronology; And first of all Of his life and manner of conversation; wherein if he be found vicious or scandalous, he is not to be admitted to any other examination.  
After the people have heard him, some Minister of the presbytery is to be appointe● to preac● to that people of the necessity of the ministery, of the excellency of a ●aithfull Minist●●, of the qualities of a Minister, and of the obedience due to the gospel, or of some suc● Theme: And at the same time a public Edict must be served, That if any person or 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 Congregation, They shall appear before the presbytery in such a place, & at such a time, that their objections may be tried & discussed.  
Vpon the day appointed, the doorkeeper of the Presbyterian meeting is to call three several times, if there be any thing to object against the person nominated, and if any thing be alleged against him by any of that particular flock, or any other to whom he is known, it is duly and equally to be pondered by the presbytery, and if it be found to have any weight, or the case be doubtful, the Ordination is suspended to a more perfect trial; otherwise, if there be nothing but silence, to proceed.  
So that by this means no man is 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 faithfulness known in his former charge, this process is spared, and his Translation more speedily expedited, if there be no impediments of another kind.  
Vpon the day appointed for accomplishing his election, and for his Ordination, which is in due time to be made known to the Congregation, and agreed upon by them, a Fast ought to be ordained to be kept, with more then 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 mutual duties of Pastor and People: all which being done, the party( during the time of the exercise of public Worship sitting in some conspicuous place before the Pulpit with the Elders, and some Ministers of the presbytery) is to be called and demanded concerning his willingness and desire to serve the Lord Jesus, for the good of that people; with other questions of that kind: and the people also are to be demanded, whether they will receive him for their Pastor, and submit themselves unto his ministery in the Lord. Both having declared their readiness and mutual consent, the Minister coming from the Pulpit, with so many Ministers present as may conveniently come near, lay their hands upon his head, and in the Name of Jesus appoint him to be 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 find the demonstration of the Spirit, and the power and blessing of God in his ministery, to the comfort of that People: after which, the whole Eldership give unto him the right hand of fellowship. Last of all, the Minister going to the Pulpit, is to conclude with pertinent thanksgiving and prayers, and a psalm being sung, the Assembly dismissed with a Blessing.  
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 to be repelled, and 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 Mintster, upon lawful and urgent causes, desire to remove from one Congregation to another; or if a Minister be called from one Congregation to another, for which he is more fit, or be called forth upon grave considerations, for some public 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 wisdom 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 administereth, to give ●er consent: for whose supply also, either a convenient course is presently taken, or the way of supply is seen to be easy.  
The Minister thus removed from one Church to another, receiveth no new Ordination, but by virtue of his first Ordination 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 willingness 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 is to sit before the Pulpit, take him by the hand. Pastors and Ministers of the Word, through old age, sickness or other infirmity being disabled to bear the weight, and discharge the duty of their pastoral charge, do notwithstanding still retain the honour of their office, and comfort of mai●tenance during their life time: And they performing what they are able, in teaching, government, visitation and catechizing, others are joined with them by the presbytery, with with the consent of the people, to be their f●llow-labourers, and to undergo 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 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 constitue, the Pastor and Elders who are 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 in place; and that the election of one or more at first, or afterward may proceed with the consent of the people, their names are to be 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 framed his Doctrine to the purpose, calls them up, and remembering both them of their duty in their charge, and the people of their submitting themselves unto them, they are to be solemnly received, with lifted up hands, giving their promises to be faithful.   

The duties of Church-Officers: and first of the Pastors duty.  

The Order to be kept in preaching the Word.  
THe Pastor is bound to teach the Word of God, in season and out of season, and beside all occasional and week-day Sermons, the Congregation ought to assemble twice on the Lords day; and for this end notice is to be 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 public Worship is to begin with prayer, and reading some portion of holy Scriptures, both of the Old and New Testament, which the people are to hear with attention and reverence; and after reading, the whole Congregation are to join in some psalm, which reading and singing is to continue till the Preaching begin; at which time the Minister having prefaced a little for quickening and lifting up the hearts of the people, is first to make a prayer for remission of sin, sanctification, and all things needful, joining also confession of sins, and thanksgiving, with special 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 canonical 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 applied in such method, manner and expression, as may most edify the hearers.  
After Sermon, the Pastor praiseth God, and prayeth again for a blessing, with earnest Petitions for the Church universal, and for the coming of the kingdom of Christ, for all the afflicted Churches, for the Chu●ches in the Kings Dominions, for the King, Queen, Prince, and the whole royal progeny, for the ministery and People of the kingdom, for all the members of that particular Congregation, as well absent in their lawful affairs, as present; for all that are afflicted among them, in body, mind, or means. The Prayer being 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 public Worship, or some part of the catechism expounded, and thereafter so much time as may be spared bestowed in catechizing, some part of the Congregation warned particularly to attend.  
Beside the public means, there are other three helps for edification, one is an ordinary course of catechizing on such daies of the week, as are judged fittest by the pastor, and Eldership. Another is the visitation of fami●ies 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 public. 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 Minist●ry in public and private are performed more diligently, or negligently, according to the faithfulness or unfaithfulness of the Minister, who hath according to his work, his praise, or censure at the visitation of ●he Church, by the greater Presbytery.  
No Minister 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, to preach sometime in the one, and sometime in the other Church, as the people shall desire, and the Eldership direct.   

The form of baptism.  
NO other but the Pastor, who preacheth the Word, hath the power of the Ministration of the Sacraments; And concerning baptism, not to be hastened before some day of the public meeting of the Congregation, nor delayed after, but upon necessary impediments, and never to be ministered in private houses. Notice must be 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 daies, and after Sermon in the afternoon, on the 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 linen 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 duty to be performed, in the one time, of the person to be baptized, and of the parent or vice-parent. Thirdly, he that presenteth the child, maketh confession of the Faith, into which the child is to be baptized, and promiseth to bring up the child in that Faith, and in the fear of God. Fourthly, the Minister being informed of the name of the child, baptizeth the child so name, by sprinkling with water, Into the name of the Father, Son and Holy Ghost. Lastly, the Minister concludeth, as well the public 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 the end dismisseth the Congregation with the blessing.   

The order of administering the Sacrament of the Lords Supper.  
THe Sacrament of the Lords Supper, is more frequently administered 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 to be admitted, to the Lords Supper, but such as upon examination are found to have a competent measure of knowledge in the grounds of Christian Religion, and doctrine of the Sacraments; and are able, according to the Apostles Commandement, and profess themselves willing, to examine themselves, and to renew their Covenant made with God in baptism, 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 pu●l●ke admonition in the way to censure, are not to be admitted; Neither are strangers to be received, but upon sufficient testimony, or otherwise very well known.  
The Sabbath day next before the Communion is to be celebrated, public warning there of is given 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 public.  
Vpon the day of the Communion( notice being given after the Doctrine of prepa●ation, of the houres of meeting, which should bee before the ordinary time ob●●rved other Sabbaths) a large Table decently covered, so placed, as that the Communicants may best stand about it, and the whole Congregation, may both hear and behold.  
The Preface, prayers, and preaching of that day, must be all framed to the present matter of the Sacrament, and the duties of the receivers; after Sermon immediately the Pastor useth an exhortation, and debarreth from the Table all ignorant, profane, 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, showing the nature, use, and end of the Sacrament, and the duties of the Communicants; next he is to use 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 powerful presence, and effectual working, to accompany his own Ordinance, to the comfort of his people that are to communicate.  
The Elements thus being sanctified by the Word and Prayer, the Minister Sacramentally is to break the bread, taketh and eateth himself, and delivereth to the people, sitting in decent and reverend manner about the Tabl●, but without difference of degrees, or acceptions of persons; those that are nearest the Minister, having receiv●d the bread, do divide it from hand to hand amongst themselves; when the Minister delivereth the bread, acco ding to the commandement and example of Christ, he commandeth the People to take and eat, saying, Take ye, eat ye; this is the Body of the L●rd, 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 drink●ng first himself, he giveth it to the nearest, saying, This Cup is the New T●stament, in the Blood of the Lord Jesus, 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 show the Lords death till he come. All this time the Elders, in a competent number, and in a grave and reverend manner, 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 spiritual meditations of faith, of the great love of God in Christ, and of the passion of Christ, and to the holy affections of love, joy, godly sorrow, and whatsoever may concern them at that time, or causeth to be red 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 is to come 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 sing some part of a Psalm, touching the Passion, or the love and kindness 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 is again solemnly to give thankes unto God for so great a mercy, and prayeth as on other Sabbaths; the prayer ended, all join in singing a psalm of p●aise, suitable to the occasion, and are dismissed with the blessing, before which none are to depart, unless 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 public 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.   

The order of public fasting or humiliation.  
SOmetimes the fast or humiliation is of larger extent, to be observed by all the Churches in the kingdom, sometime more particular, of one or more Congregations; Sometimes the fast being kept one day only, sometimes all the daies of the week, sometimes on the Sabbath onely especially in the country Churches; Sometimes upon some day of the week also, as in Cities or Towns; Neither to make difference of dayes for humiliation, nor to keep any set fasts or feasts: all to be disposed and done, according as the occasions, and causes do press 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 to be 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 souls, 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 to be taught, expressing the nature, and use thereof, for averting the wrath of God.  
The dayes of the fast from morning to evening, are to be kept unto the Lord in the nature of an extraordinary Sabbath, with abstinence from mea●, 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 penitential Psalms.   

The order of marriage.  
ALthough marriage be no Sacrament, nor part of the Worship of God, yet the matrimonial 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 to be 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 mutual duties, which they owe each to other. Notice also is to be 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 several Sabbaths before the same be solemnized, and if there be nothing objected to hinder their marriage, then are they to be solemnly married, in the face of the Congregation, before the ending of 40. dayes from the time of the contract.  
For marriage is required the free consent of the parties, come to the yeares of discretion, and the knowledge and consent of the Parents; not of Infants, nor secret and clandestine contracts and marriages, nor to use idle rites or superstitious Ceremonies, in the time of Solemnization.   

The order of burial of the dead.  
THough burial be no part of the Worship of God, nor of the work of the ministry; yet an honest and competent number of Christians, are to accompany the Christian friends of the dead unto the Grave, that they may comfort one another by the way, and to see the burial done in a grave and decent manner, remembering that sin is the cause of death, that Christ hath overcome death and the grave, and that they who die in the Lord, rise again to life everlasting▪ And without singing or reading, which the superstitious do conceive to be profitable, for the dead; without funeral Sermons, which do beget superstition, and tend to flattery, 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 shows of mourning, and any further pomp or Ceremony, than civill differences and respects do require.  
The places of the assembling of the people for the Word and Sacraments, ought not to be places of burial, which is therefore forbidden.  
Registers are ordained to be kept, of the names and times of all that are baptized, of all that are married, and all that are butted.   

Of Doctors, and their Office, and of Schools.  
NO other Doctors, but Masters and Professors of Divinity, in universities and colleges, of which, some are to be chosen to be Elders of particular Churches, and Commissioners to the national Assembly, and besides these, the Teachers of more private and particular Schools.  
These to be examined and tried, both in their learning and life, by the Presbytery, and their charge is not only to bring up their schollers in human literature, and liberal Arts, but also in civill Conversation and good manners, but especially in the Grounds of Christian Religion, by way of catechism.  
As the Doctors of colleges do keep the meetings of the presbytery, and by course do prophesy, or make the exercise with the Ministers, so also the Masters of private schools.  
The universities also to be visited by Commissioners delegated from the national 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 there be no scandal nor corruption of manners. In like manner the more private schools, visited by the presbyteries, poor schollers of good ingenies and expectation provided in a great part of their maintenance, by places of the foundation of colleges, which are appointed by the Founders, or Reformers, for that use, and others to be maintained, by Contribution of particular Churches within every presbytery, which the Pastor or Elder is to bring unto them, so soon as they are chosen by the presbytery.   

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 definite, but doth vary, according to the number and necessity of the people; In some parishes six, in some ten or twelve, &c.  
Such are to be chosen for Elders as come nearest to the gifts, and qualities, required by the Apostle; and after they are chosen, are( at all occasions) to be 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 be diligent in teaching and sowing the seed, so are the Elders desired to be careful in seeing and seeking the fruits of the people.  
The Elders are to attend with the Pastor in catechizing the people, to assist him in visiting the sick, in admonishing all men of their duty, and if any will not hear them, they must bring the disobedient before the Eldership; But a principal part of their duty is to join always, with the Pastor in the particular Eldership, and in other assemblies of the Church, as they shall be called, for exercising of discipline, and governing the whole Congregation.   

Of the Deacons and their Office.  
WHat manner of persons the Deacons ought to be, the Scripture is plain, and such they make choice of as are so qualified, so far as may be; The form of their election is before expressed. Their number must be considered of, according to the number of the poor, and the proportion of the Congregation, as we spake before of the Elders.  
Their main duty is, to collect, receive, and distribute, not onely the alms for the poor, but the whole ecclesiastical goods, which are not assigned and appointed, for the maintenance of particular persons.  
These duties they must perform, at the discretion, 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 means( for the maintenance of the poor) are collected by the Deacons, the first day of the week, and other dayes of the public 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 daies as are appointed by the Eldership, or are willing to be taxed, according as they shall be judged to be able. In Cities and Parishes, where this order shall be carefully observed, none will be suffered to beg, and none lack.   

Of Church Assemblies in general.  
NO man, were he never so eminent above others, for piety wisdom or learning, or doth he never so much arrogate authority to himself, hath the reins of Church-Government in his hands to determine, or to do what seemeth good in his own eyes; But all matters are to be advised, determined, and judged with common consent, in the meetings and assemblies of the Church, which for this end are of four sorts and degrees, which are commonly called by the names of Church Sessions, or pa●ticular Elderships, or Consistories; Presbyteries or Classes; provincial Synods, and national, or general Assemblies.  
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 be, and in orderly way, that all may be heard, and none interrupted, unless 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 Presbytery; 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 matt●rs pertaining to the civill Jurisdiction and Magistrate, but only of matters spiritual, and ecclesiastical, 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 walk worthy of the Gospel.  
The lesser and inferior Assembly is subordinate to the superior and greater, so that if any person shall think himself wronged or distressed, by the unjust proceedings of the inferior Assembly, it is lawful for him to seek relief 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, until either he be satisfied, or, which rarely cometh to pass, he ascend unto the highest of all.  
In matters difficult, or such as belong to superior Assemblies, references from the lesser are ordinary, but nothing belonging to an inferior Assembly is brought before a greater, till either it cannot be settled, 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 assembly is careful to preserve the power and authority of the lesser, and therefore matters belonging to the inferior Assemblies are commonly remitted unto them by the greater.  
No one Church, be it never so great, is to have authority over another, nor is it governed by any ●●●●nsecall power; but all the particular Churches are of equal power and author●●●, and are ruled and judged by themselves, and their own intrinsical power in Assemblies composed, and consisting of their Officers and Commissioners from them.   

Of particular Elderships in Parishes.  
THe particular Eldership or Church-Session consisteth of one or more 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 always to be present with the Elders, not for government, but that they may make known the case and necessities of the poor, and may consult and receive direction for their supply.  
The Minister of the Parish is always to be Moderator of this Meeting, and if there be more Ministers then one, the Moderator is either chosen, or they do moderate by course, providing that none be Moderator while any matter is treated which concerneth his own particular.  
The matters treated by this Eldership, are such particulars as concern the worship of God in that Church; as, what dayes of the week are meetest for assembling to the public Worship, if it may be had, and be thought necessary, what houres on the Lords Day, before and after noon, which are variable, according to the length, or shortness of the day, in Summer and Winter; what times are fittest for public catechizing, and for visiting of particular families; how often, and at what times, the Lords Supper is most seasonably to be administered: all which are fitting for keeping of order in the Church, and cannot be so fitly determined by a superior Assembly; the Elders also do here delate scandalous persons, and bring them to public repentance, according to the form prescribed in the greater Assemblies: but if there be any doubt or difficulty, or if the delinquents add obstinacy and impenitency to their fault, then are they warned to appear before the greater Presbytery, there to receive order for their censure, or to be sent home again to give satisfaction, or to make their repentance in their own Church where they have given offence, and where the fault was committed: For example, a man behaving himself scandalously with a woman, both unmarried and single persons, is first admonished and rebuked; if fornication appear, he is called before the Eldership, brought to the sense and confession of his fault, and ordained to make his public repentance, according to the order of the Church, and to abstain from all scandalous behaviour afterward. But if he prove obstinat●, he is convened before the greater presbytery, the matter is examined, and either promiseth to give obedience to his own Eldership, or in case of continued obstinacy, the censures of the Church proceed against him. But if there be a scandal of adultery or murder, the noise and scandal whereof is far spread, and filleth all mens ears round about, the part●●●●re brought before the greater presbytery, and the particular Eldership doth before prepare the parties for their appearance before the presbytery.  
The same faults which are brought before the particular or greater Presbytery in an ecclesiastical way, are also published by the civill Magistrate, and the pecunial mulct or penalty is given to the Deacons to be kept in the Church treasure for the benefit of the poor, or other pious uses.  
Nothing useth to be done by the lesser or greater Presbytery in ordering the public Worship, in censuring of delinquents or bringing them to public repentance, but according to the settled order of the Church, and with express or tacite consent of the congregation, and if there be any new emergents that cause doubting or hesitation, the matter is remitted to the greater assemblies of the Church.   

The order of Excommunication.  
ALL baptized persons, when they come to age and discretion, are not admitted to the Lords Table; but such only as either upon examination are found to have a competent measure of knowledge in the principles of Religion, do profess that they are believers and do live unblamably, or coming from another Congregation, bring with them sufficient testimony that they are such, or are other wise well known and approved.  
The Ministers and Elders are to use all the the means in public and private 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 heinous or obstinate offenders, is another thing very different.  
In case of obstinacy and wilful impenitency, even when the offences are not so great and scandalous, they proceed to excommunication, but with great meekness, long suffering, and by many degrees, the censure being so weighty, and they desirous to gain the sinner to repentance.  
If any person walk unworthy of the Gospel, or commit any trespass, he is( unless the scandal be public and notorious) admonished first secretly by one, next by two or three more; and thirdly, if he contemn 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 trespass and of the contempt. If he cannot yet be brought to repentance, then is the matter in some measure to be made known unto the Congregation, and he called before the greater Presbytery; where if he give signs of his repentance, he is remitted to satisfy his own session. But if he persist in his obstinacy, then by the Ordinance of the Presbytery, the particular eldership is to proceed against him, with the censure of the Church, even to Excommunication.  
The matter being thus heard known and judged, and the whole process revised by the greater presbytery, the next Sabbath without del●y, the trespass and order of admonitions are to be declared to the Congreg●tion, and the person without specification of his n●me, admonished yet to satisfy: which if he still refuse to do, 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 publicly to satisfy for his offence and co●tempt under the pain of excommunication. If now he offer himself to the particular Presbytery, then do they at the appointment of the presbytery, give order for his public repentance, the removing of the scandal, and his reconcilement to the Church, otherwise the Minister proceedeth in this order.  
The Sabbath after the third public admonition, the Minister, with consent of the Eldership, is to make known to the Congregation that such a person is to be excommunicated, warning all that have any thing to ●bject against it, that they appear the next Session day: and for the present, that the whole Congregation power forth their supplications, that God would grant him repentance, and to come out of the s●●re of the devil. If nothing be objected, or if none for him witness any appearance of repentance, then is the danger of the person, and the weight of the sentence laid open the next Sabbath, and be the second time prayed for publicly. If at last, upon the next Sabbath, there be no sign of repentance, then is he prayed for the third time; and there being no means unassayed, nor remedy left to reclaim him, he is strucken with the terrible sentence of excommunication, with c●lling upon the Name of God to ratify 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 natural and civill duties, to be still performed by such as are bound. It is to be 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 known, the process may be more summary, and Excommunication more hastened; a● on the other part of Absolution, the time would be longer, and the trial of repentance more exact.  
After excommunication, he is permitted to come to the preaching of the Word, yet so as it may appear that he cometh as one not having communion with the Church. Neither is he debarred from private counsel, instruction, admonition, and prayer, that in the end his spirit may be saved. If after excommunication the Eldership find the signs of repentance, as the good life and behaviour of the excommunicate, declaration of the grief 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 known to the Congregation by the Minister, that they may also ●●ve joy over their brother repenting: or if they have ought to object against the truth of his repentance, they may give notice thereof at the next meeting of the Eldership, where if nothing be alleged against him, after he hath obeied the injunctions of the Eldership for his further humiliation and the better trial of his repentance, he is either brought before the greater presbytery, as all other penitents for great crimes, or by relation from his own Eldership, is to give them satisfaction in the signs of his repentance that he may be absolved.  
As all public penitents are received, so is the excommunicate absolved in the face of the Congregation, before whom being brought by the Elders at the time appointed, he maketh free confession of his sin and mourneth for it, crieth to God for mercy, 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 mutual consolation, the Minister who preacheth for that time pronounceth him upon his repentance to be absolved in the Name of Christ from his sin, and free of the censures 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 hear the voice of joy and gladness.  
After the sentence of absolution, the Minister speaketh to him as a brother, exhorting him to watch and pray, or comforting him if he have need, the Elders embrace him, and the whole Congregation keepeth communion with him as if he had never offended.  
As the presbytery 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 busy in renting the Church asunder by schism and division; if they be given to blasphemy, profanation of the Lords day, simony, perjury, drunkenness, fighting, or any other sin, for which, whether in respect of the greatness of the sin, or by reason of the contempt and obstinacy when the sin 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 infereth a perpetual infamy, are they never readmitted to the ministery, except upon the unanimous and most earnest desire of the whole Church where they served before.   

Of greater Presbyteries or Classes.  
THe presbytery or classical meeting doth consist of particular neighbouring Churches in such a circuit as may conveniently meet together, to the number of ten, sixteen, twenty, or so many as the vicinity 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 necessary. There must be therefore, beside the Minister or Ministers of the Congregation, who are supposed to be perpetual members of the presbytery, some of special note chosen out of the Elders, and 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 presbyterial meeting are all Ministers within the Circuit, and one Elder delegated from each particular Eldership. None of the Ministers are permitted to be absent, unless they be detained by necessary impediments or extraordinary employments. And therfore the day of the meeting of the presbytery may not be destinate to ordinary preaching? Nor are they to wait that day upon solemnizing of marriages. 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 daies without reasonable causes, they are set apart and censured as guilty of the contempt or neglect of the order of the Church. But the Elders are not so strictly tied to ordinatie attendance; but if there be any matter of great weight to be handled, they are all to be warned to be present: and if he who was formerly Commissioner may not assist, another Commissioner in his place may be chosen by the Eldership.  
It is permitted to the expectants having entred before upon the public exercise or prophesy, to sit by the Ministers and Elders in the meeting of the presbytery, and to give their judgement of the doctrine, but they have no voice when matters of doctrine or discipline are debated. And in the h●ndling of some matters which are thought fit to be concealed and kept secret, till they be by common consent published, they are to be removed.  
Because the whole discipline in a manner is in the hands of the Presbytery, they are to meet once a week or fortnight upon a certain day, and in a certain place, but in some places, through the length and deepness of the way in winter, they do not meet so often.  
The subject and matters treated by the Prebytery are all ecclesiastical matters of weight, which concern the particular Churches there represented, as the examination, ordination, suspension, and depositions 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 been negligently or weakly done by them; the answering also of questions and requests from other P●esbyteries, Churches, or persons, or sending of Commissioners in some cases to other Churches or Presbyteries, whether to admonish or advice them, or to seek counsel from them, but so that they have no authority without the limits of their own consociation.  
The Ministers and Elders who are Commissioners, together with the expectants & others who are pleased to be present, meeting in the place, and at the day and hour appointed, which useth to be one half hour after nine a Clock in the forenoon, whereof warning is given by the found of a bell, that so all the affairs of that day( unless there be somewhat extraordinary to hold them longer) may be expedited against mid-day, do begin with prayer, and proceed to the textual 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 presbytery for that end; after the first speaker, some other who followeth in order, and is also appointed by the presbytery the day before, speaketh in the second place, collecting some doctrines one or more upon the text expounded, and showing 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 daies exercise is some portion of that particular book of the old or new Testament agreed upon in the presbytery: once every month some common place or controversy is handled, unto which the exercise giveth place for that day. The ground is red 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 be proponed in the presbyterial meeting by such Ministers as are called by the Moderator to dispute upon the p●opositions, or Theses exhibit, the day of the meeting next before, by the controversar, and are propugned by him, the Moderator being praeses of the disputation. That the presbytery may go through all the controversies, they have also a table wherein they are all digested in order, so that each minister or expectant knoweth a month before what is next to be treated.  
The exercise or common head of controversy ended in public, the people depart, and the Ministers and Elders with others, who are permitted to be present go to the private place of their meeting, where all being set in order, and the Moderator having begun with prayer, the doctrine delivered in public is examined, and each one of the presbytery and Expectants, either approveth, or in charity and soberness 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 brothe●ly manner admonished. The doctrine censured( for this is called the censure of the doctrine.) The matters before mentioned to be the subject of the presbyterial jurisdiction, are propounded, modestly debated, and either coocluded, or taken to further deliberation, or remitted to the Synod, and so the meeting concluded with prayer. The Moderator either continueth in his place between one Provinriall 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 several Churches within their bounds, either by holding their full meetings at the Churches, or by sending their Commissioners thither, that they may see how the Ordinances of Christ are used and obeied, by the Minister, Eldership, and all the Congregation, and that if any thing be amiss, it may be rectified.   

Of provincial Synods.  
THe provincial Synod is of the same constitution with the Presbytery, 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 year, but the place and the time of the meeting are chosen according to the conveniency of the Churches of the Province, and as the exigence of their affairs doth require. The Moderator of the former Synod openeth the Synod with a Sermon fit for such an Assembly, and after Sermon setting himself down 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 red, who not only answer for their own presence( the absent being noted) but also give up the names of the Commissioners from the several Churches, which are written down by the Clerk, and their Commissions also red, 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 four or five of the ablest men for wisdom, ●uthority 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 add any other so qualified to the list his name is joined 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.  
The new Moderator first of all calleth for the Registers of the several Prdsbyteries, and putteth them in the hands of the Ministers of other different Presbyteries to be revised and examined, That by the Reeords it may be known how they have kept order. and performed what hath been● recommended unto them by the preceding 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 Synod 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 concern them all in common, is here resolved and ordered, what hath been done amiss is redressed. And if any difficulty arise which doth not fall under some Church constitution, it is referred to the national assembly.  
Before the assembly be desolved, each presbytery is set a part by course and enquiry made from the rest, if there be any known scandal, fault, or negligence amongst them. That it may be in a brotherly manner censureb like as upon the day of the meeting of the Prsbyterie next going before the Synod; all the members of the presbytery suffer the like inquiry each one a part by all the rest.  
As the Moderator beginneth and endeth every Session before and after noon with prayer, so doth he somewhat more solemnly close the Synod with some pithy and pertinent exhortation, and hearty thanksgiving and prayer unto God.  
All matters where these Synods are ordinarily kept are with such diligence to be expedited, that the Ministers( none of them having above a ●hort dayes 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 necessary, 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 liberty of the Churches. These Synods are not always held at one time, and therefore if there be cause, some Commissioners are sent from one Synod to another for their judgement a●d advice in matters of difficulty, which is reported at the following Synod for their further resolution; and that so far as is possible there may be conformity in all things.   

O● national Synods, or general Assemblies.  
THe national Assembly meeteth once in the year, and the time of the following Assembly agreed upon before the rising of the former, or oftener pro re n●t●, concerning which some Ministers may have Commission and Warrant from the Assembly to give timely advertisement to the Presbyteries for choosing and sending their Commissioners.  
In this great Assembly the Kings Majesties presence, either in his royal Person or by his High Commissioner▪ may do all the parts of a Supreme Civill President. In a peaceable ordering of the whole proceeding of so frequent and holy a meeting that all mens reasons and voices may be heard, and in acquainting himself with the grounds of every constitution that shal be agreed upon, that by his Princely Authority they may be observed, and the sanction of th● Civill Law added, for which end also certain Commissioners from the Assembly are to be sent to attend the Parliament.  
It doth consist of Commissioners from the Presby●eries or Classes, three Ministers and one Elder from each Presbyterie● who are chosen by the oices of the Ministers and Elders s●nt from the particular ●lderships and ●f on● Commissioner from the Church session of every royal Burgh, that there may be some proportion and equality. Others also are permi●ted although not to voice▪ yet to he●re▪ propound, and debate, provided that they first obtai●e leave of the Moderator: and that it may appear to and done▪ mi●●●●di 〈◇〉, non t ●nt ●●di.  
Th● first day of the Assembly is to be kept wi h a sol●mne Fast and huilia●ion, wherein the whole City or town, which is the Seat of the Assembly, is to join, with powerful preaching and earnest prayers from morning till night.  
The particular Churches also throughout the Kingdom, upon the dayes of their public meeting is to pray to God for his direction, assistance, and blessing unto the Assembly, that they may be lead into all truth, and all the Churches be refreshed with the sweet fruits thereof.  
The next day the Moderator of the preceding Assembly beginneth with prayer, causeth the clerk to call the Presbyteries, and take up the names of the Commissioners, Ministers, and Elders, who give in their Commissions, which being red, examin●d, and allowed, they proceed to the choosing of a new Moderator, keeping the same order which is set down before in choosing the Moderator of the provincial Synod.  
The new Moderator calleth for the Records of the Synods, and by the voices of the Assembly chooseth a Committee for perusing and trying them; a Committee for the Bills, Complaints, and Petitions to be presented to the Assembly, and such other Committees as are ordinary for preparing of weighty matters for the Assembly, and for cutting off idle and impertinent things, that the dispatch may be the more speedy and easy, when they shall be brought to open debate and voicing all references from Synods, Appellations, Grievances, Complaints, Petitions, are here examined and answered; Acts and Constitutions for all the Churches are agreed upon with oommon consent, and if there be any considerable contrad●ction, and the doubts and scruples which are made be not satisfied, matters are remitted to further delib●ration till the next Assembly; course is taken for planting of Churches with able Ministers, that the gospel may be spread thorough the whole Nation; Rules are set down by which the inferior Assemblies shall be directed in all their proceedings; all means used that the Church be not wronged, neither by confounding the Civill and ecclesiastical Jurisdiction, nor by the abusing or interverting the patrimony of the Church  
The Commissioners of each presbytery are to carry home with them a true copy of all such Acts as do concern all the Churches, that they may walk by one and the same rule.  
The Modera●or giveth forth Summons signed with his own hand and the hand of the clerk, for citing of persons in the name of the Assembly, to compare before the next meeting thereof, with certification of the censure of the Church in case of disobedience.    

The Con●lusion, up●n the experien●e of the church of Scotland.  
IN the authority of these assemblies▪ parochial, presbyterial, provincial and national, ●nd in the subordination of the lesser unto the greater, or of more particular Elderships to the larger and general Eldership, doth consist the external order, strength, and steadfastness of the Church of Scotland, which is lovely and comfortable to all fearing God, whether Pastor or Professors, and hath been very awful and terrible, as an Army with Banners to all Papists, to all heretics, schismatics, Hire●ings, and all ungodly persons. As upon the one part they break not the bruised Reed nor quench the smoking Flax, but do cherish and labour to bring to ripeness and use the grain of Mustard-s●ed in sincere beginners, and the smallest talent in Preachers having the zeal of God. So upon the other part, no scandal of proud sinners escapeth censure, no heresy or error is sooner hatched, but is presently spied out and crushed by some of the inferior Assemblies, or, if it be kept on foot and gather strength, it is quiter suppressed and extinguished in the general Assembly, which meeteth once in the year, and never suffereth such bastard births to grow to be one year old, which is a true and main cause why no Sects nor Errors have appeared in the Reformed Church of France, and in the Churches of Scotland and of the Low-Countries, so long as they enjoyed the liberty and happiness of Assemblies, which they did no sooner by the mercy of God recover, but immediately at their brightness, the mists and mildews gathered before were scattered and vanished. And as by the order and power of these Assemblies, Foxes are taken that they spoil not the Vines, and Gangrenes are prevented that they spread not against truth and unity, all sorts of lewd and wicked men are discouraged and put to shane: So is there excited among the godly Ministers an holy emulation by acquaintance, conference, and by perceiving the gifts one of another, which maketh them return from the Assemblies with a mean and humble conceit of themselves, and with new and strong resolutions for greater diligence in their studies, and faithfulness in every pastoral duty, to the common benefit and edification of all the Churches; all the Ministers are made more wise in matters of Government; and all the Congregations are affencted with reverence to what is required of them by their particular Elderships, as having the consent and approbation of the whole Church. Many such fruits are reaped of these Assemblies, which without them no particular person or congregation can have any ground to hope for or expect.  
They have no Arch-bishops, Diocesan Bishops, suffragans, no Chapters, no curates, dumb nor idle Ministers, no hirelings, non-residents, nor pluralists, no deans nor Arch Deacons, no Chanters, Sub-chanters nor Treasurers, no Chancellors, Officials, nor Apparitors, no Canons Peticanons, Prebends. Singing men nor boyes: And yet without these and the like, they have practise and use of all the ordinances of Christ; all matters ecclesiastical determined, remitting questions of tithes, marriages, divourcements, &c. to the civill Judge to whom they properly do belong, and all petitions, complaints, and Church-grievances heard & redressed, which they esteem as the sweet yoke of Christ, and think it a great ease, both to their consciences and estates, to be free of such bundles and burdens of trash and superfluities. They conceive, that to erect Presbyterie● Synods, and national assemblies and still to keep Prelates; and the members of that hierarchy is, in the matter of Church-government, not unlike the Popish adding of Traditions to Scripture in the rule of faith, or works unto faith in the point of justification, &c. additions to Christs institution, being not onely in respect of their author human inven●ions, and for any use they can have idlements, vanities, and follies; but that they do also corrupt the purity, and eat out the life of the ordinances of Christ.  
Here there is a superiority without tyranny, for no Minister hath a papal or monarchical jurisdiction over his his own flock, far less over Pastors, and over all the Congregations or a large Dioces. Here there is a party without confusion and disorder, for the Pastors are in order before the Elders and the Elders before the Deacons; the Church is subordinate to the presbytery, the presbytery to the Synod, and the Synod to the national Assembly. One Pastor also hath priority before another, for age, for zeal, for gifts for his good deservings of the Church, each one honouring him whom God hath honoured, and as he beareth the image of God, which was to be seen amongst the Apostles themselves. But none hath power or jurisdiction above others; even as in nature, one eye hath not power over another, onely the head hath power over all, even as Christ over his Church. The same may be seen in the Common-wealth, and in some of the offices of the Roman Church itself. And lastly, here there is a subjection without slavery, for the people are subject to the Pastors and Assemblies, yet there is no Assembly wherein every particular Church hath not interest and power; nor is ther● any thing done, but they are, if not actually yet virtually called to consent unto it.  
As they have done, and suffered much for vindicating and maintaining the liberty of their religion that what belongeth unto God may be rendered un●o God; So do ●hey desire, that according to the rule of righteousness each man have his own, and above all men. That the things which are Caesars be rendered unto him, and to give him that which is Gods▪ were a wronging both of God and Caesar. They have ever been willing to taxes and to pay subsidies above that which they were able. They join with the inward reverence of their hear●s▪ ext●rnall honour and obedience in all things lawful. They power forth their prays to God in private and public, for all blessings spiritual upon his royal Person and government▪ and upon his progeny; and for the same blessings upon the Queens Majesty, especially that God by his Spirit would give unto her the knowledge and love of the truth. They long for her conversion as an happiness to herself and a mean of great happiness to the King, to their Children, and to all their Subjects. And, that the Lord may answer their prayers, they think it incumbent to the Church of England, nor can any bond whatsoever oblige them to the contrary, to use the best and most powerful means, and would most willingly in all humility, love and respect, join their endeavours ●or that blessed end. And as they thus present their best desires and prayers, so are they re●dy to sacrifice their lives to God for his Majesties good, and in their hearts are grieved, that their loyalty, which they account their no small glory, should have been called in question.  
Neither is this all, ●ut moreover they do acknowledge that his majesty, gs supreme Magistrate, hath not onely charge over the Common-wealth, but doth watch and hath inspection over the Church and Church matters, but in a civill way. Vos Episcopi in Ecclesia( saith Constantine) ●go extra Ecclesiam Episcopus a Deo constitutus sum. And therefore that he is, by his high calling and place, Custos utriusque tabulae, to command the precepts of the first table as well as of the second table to be obeied: That he is Vindex Religionis by his sword, as the Spirit of God in Scripture is judex, and the Church is Index: That he hath power to turn the constitutions of the Church into laws: and to confirm them by the civill sanction in Parliament: That he may constrain all his subjects to do duty in matters of religion, and may punish the transgressors: That when debates arise about Religion, he hath power to call the Assemblies of the Church to be present, and civilly preside in them, and to examine their constitutions that he may discern of them both as a Christian caring for his own soul, and as supreme Magistrate watching over his people: and that he may do all things which can prove him to be a kind and careful nursing father. They account all that is vomited out to the contrary,[ as, that they liked anarchy better then monarchy and that they would turn a kingdom into a democraty▪] to be but the fictions and calumnies of the malicious enemies of God and his truth; not unlike the lies which were devised against the Christians of old, their consciences, their words, writings, and actions, even then when the world did put the worst constructions upon them, were witnesses of the integrity of their hearts. Th●y do still hold that there can be no antipathy betwixt one Ordinance of God and another. 〈◇〉 P●●●●es do reign, and h●th also appoynted the Offic●rs and he Government of his own house. They do desire nothing more, then that the Son of God may reign and tha● with and under the Son of God th King may command, and they, as good subjects to Christ and the King may obey.  
FINIS.