THE DOCTRINE AND DISCIPLINE Of the KIRKE of SCOTLAND, As it was formerly set forth by public authority, And at this present commanded there to be practised in the said KIRKE, Anno 1641. TOGETHER, With some Acts of general Assemblies clearing and confirming the same: AS ALSO An Act of Parliament by the King and three Estates of Scotland, for rectifying of the said Discipline. THE FIRST AND SECOND BOOK.  According to all that I show thee, after the pattern of the Tabernacle,— even so shall ye make it, EXOD. 25.9. 
Printed by Rob. Young his Majesty's Printer for Scotland, and are to be sold by John Sweeting, at the sign of the Angel in Popes-head-Allie, 1641.   

THE PREFACE.  
AFter these dark and dreadful days of barbarous blindness, & superstition, wherein, by the deceit of dumb dogs, bloody wars for many years had covered the face of this land, it pleased the bountifulness of God, in that riches of his love, as not regarding the time of former ignorance, with a marvellous mercy to visit this Realm, by sending, not one Jonah to such a Niniveh, or one Philip to such a Samaria, but first few, since many, and all faithful, holy, wise, frack to preach the Gospel in Scotland, as in another Antiochia. At the terror of these Trumpets, like smoke before the wind, were quickly driven away, not only the darkness of Idolatry, and damnable dissension among the members of this kingdom, wherein consisted the strength of that bloody beast, by whose tyrannous cruelty, and deceivable ways, Princes and People, were shamefully abused, and often compelled with the claws of violence to shed the blood of the Saints; yea, to keep the book of the unchangeable Testament of Jesus Christ, under the cover of a strange tongue, as a clasped boeke that it should not be read: but also, many of that Antichristian sect, who in the time of persecution had used the curious Arts of that kingdom of lies, and service of Baal, were turned to the truth of God, and preached the word of his grace, so that in a short time that Romish Jericho fell, the people that sat in darkness saw a great light, and where the power of Satan had prevailed, the Throne of Christ was set up, the word increased, and the Lord added to the Kirke from day to day, such as were to be saved; so magnifying the strength of his own arm against his enemies, in that prosperous time, that neither proud Anakims, nor crafty Gibeonites, were able to stand before the Spirit that spoke in these men of God, when they were but few: and though they walked in the flesh, yet did they not war after the flesh, but by the spiritual arms of bold Preaching, reverend ministration of the Sacraments, and sincere ruling of the flock of Christ with discretion, and without partiality, and always praying, and often fasting, they banished Atheism, Barbarity, and Papistry, quenched the fire of contentions, prevented dangers, planted the Kirkes', teached and persuaded great and small, poor and rich, and persons of all estates, to profess the Evangel. And howsoever they were daily crossed with deceit, and opposition, so led they diversity in the hand of amity, that all things concerning the great work of that glorious reformation, to the praise of God, and the comfort of the godly, were wisely and firmly appointed. In those happy days the servants of the Lord, in love were like Jonathan and David; in courage like gideon's 300. in unity like the Saints that first received the Gospel; in care and diligence like the bvilders of the wall of Jerusalem, and so marching like the Lords Armies. Then were they neither despised nor abhorred but received as the Angels of God; and yet in the Lords troops, neither for work, nor war, were there to be found any pompous Prelate, Abbot, Prior, Bishop, or Archbishop, that loves to shine in dignity, and rejoice in rent, with the contempt of their brethren, and neglect of the Lords service. O Scotland! what was then thy felicity? Then didst thou sing & shout with the voice of joy: God will arise, and his enemies shall be scattered; they also that hate him shall sty before him. Thou hast brought a Vine out of Egypt. Thou hast cast out the heathen, and planted it. Thou madest room for it, and didst cause it to take root, and it filled the land, etc.  
The superstitious ignorant, the perverse Papist the crafty Parasite, and the self-loving Politian, the Christian coloured Belly-god, and the loose-liver, the , and all the sorts of that filthy sect, that hates to be reform, often conspired against the building of that glorious Temple, but all in vain; for by the power of God they were disappointed. Yet in these last days some dangerous Dalilah hath betrayed Samson; and told wherein his strength lay, with no less hurt to this Kirke, then was performed by the false brethren, who were craftily sent in, and crept in privily amongst the faithful, to spy out their liberty which they had in Christ Jesus, that they might bring them into bondage. It is clearly known to many in this Kingdom, and in foreign parts, what a wall for defence, and a band for peace, and progress of the Gospel, was that heavenly discipline, whereby brotherly amity, and sacred harmony of Prince, Pastors and Professors, were so continued and increased that all, as one man, did stand together for the Doctrine, Sacraments, and Kirke government, against the adversaries, either lurking or professed. It was the hedge of the Lords vineyard, and the hammer whereby the horns both of adversaries, and disobeyers, were beaten and broken. And of this happy mean it might be truly said, that in the strength of it, more than by our own virtue, were we strong and prevailed: And to sharpen our love it is thus written by a stranger, but a friend. Albeit it be necessary, that they who have their City in heaven, repose altogether thereupon, yet nothing should let us to behold, as it were, heaven upon earth, that is, the power of God in his own, etc. By most evident reasons I judge the Kirke of Scotland to be of this sort; In the which, the many mighty, and long continuing assaults of Satan, the like whereof, as I think, no Nation sustained, could neither defile the purity of doctrine, nor bow the rule of right discipline. This is a great gift of God, that he hath brought together to Scotland, both the purity of Religion, and Discipline, whereby, as in a bond, the doctrine is safely kept. I pray and beseech you so to keep these two together, as that ye may be assured, that if the one fall, the other can no ways long stand.  
It cannot be denied, but by the space of fifty years and above, Scotland ran well, the Doctrine was in such sort preached, and Discipline appointed, and practised; yea, both professed, established, and constantly defended; not only by those faithful men that went before, but by them who followed, and yet live, in such concord of Kirk and policy, that the like thereof is scarcely to be found in Story, or seen with eyes in any Nation, since the revelation of the Mystery of the Gospel to the first Apostles. But now of late, with pity of speak it, no uncircumcised Philistim, or Assyrian, but some of the Disciples, desirous to sit at the right hand, and pretending to restore again the Kingdom to Israel, the Kirke to her old rents, and privileges, at first did mince and sparingly speak, but afterward practise and loudly preach; that, except after the manner of other Nations, the Kirke of Scotland admitted again Prelates, the Princes of that wicked Hierarchy, with some untrusty traditions, and change of things indifferent, as they term them, but in effect the disgrace of Pastors, ejecting of Elders, destroying of Assemblies, and Fashioning, Doctrine, Discipline, Sacraments, Confessions of Faith, Forms of prayer, and all in a new shape; it cannot be saved, nor vindicate from poverty and contempt, but by the means of this malady obtruded for a remedy. Not only these evils, howsoever at the beginning seeming small, hath so grown, that like nettles in a fowl ground, they not only bud and bloom; but abundantly bring forth divisions; dissensions, and unkindly contentions among brethren, to the great joy of the enemies, and grief and offence of them that fear God. This strange fire hath entered into the City of God, and horribly burns on: and yet is it so, that such as may, will not, and such as are willing, cannot, and they that should be first, are least zealous and forward to offer their pains, either to clear and defend the truth, to pacify their brethren, or to plead the cause of Discipline against the calumnies and cavillations of such as by promoting of novelties, seeks promotion; but uncharitable speeches, and pestiferous pens of dissension, fretting as a canker, increaseth unto more ungedlinesse; dangerous dissolution, the daughter of division, and the undoubted forerunner of desolation daily proclaims the defacing, if not the fall of this reformed Kirk.  
As if no care should be taken that the Spouse of Jesus Christ; who so long like a chaste Virgin hath shined in purity before her Lord in this land, should now be stained with Corahs' ambition, Balaams' wages, and Esau's profaneness, Altar against Altar, and Brother against Brother. In this case, so pitiful, and good cause so universally neglected, if not deserted; it should be our hearts desire, and prayer to God to be found faithful, when with grief we may justly say of the old friends, and new adversaries of Discipline. It is time for the Lord to work, for they have destroyed thy Laws: And of her constant friends boldly avow, Therefore love they thy commandments above gold, yea above most fine gold. Can this pragmatical course of dangerous desertion from a truth so long professed, whereof none, or few can be ignorant, work in our hearts, now almost lukewarm, a laborious love, and holy zeal for that truth whereof we are persuaded, we might then be fully assured, That as it was said in the book of the wars of the Lord, what he did in the red sea, and in the brooks of Arnon, the banners of his power being displayed for Israel, as well at their entry into Canaan against the Nations, as at their coming out of Egypt against Pharaoh: so through the wonderful working of his equivalent power, and unchangeable love, it should be remembered in the Records of the reformed Kirkes' of Scotland, that what he did first in substance, that he did last in ceremony, making the end of his own work against Apostates from Discipline, professed by themselves, and in that respect renters of brotherly unity, and dividers of brethren, answerable to the happy beginnings thereof against cruel persecutors, and wicked Heretics. Is the Lord changed, because he changes the manner of his working? God forbidden. For although he declare not in out times who belong to him by miraculous fire sent from heaven, as in the days of Eliah, the earth opens not her mouth, as in the days of Corah; he raines not showers of Brimstone upon the Sodomites of this age he turns not such as look bacl into pillars of salt to season others, neither is his favour manifested towards his own secret ones, in earthly & visible blessings, so wonderfully as of old; yet the God of Israel is our God, & the God of the old Testament is the God of the New, & better Testament, having still a secret & equivalent providence most wisely disposed, & framed for the weal of his Kirk according to the diversity of the ages succeeding one after another. So that no wise heart perceiving the course thereof could wish another then the present, howsoever the folly of Infidelity blinds men to affect the miracles, case, and outward speritie of former generations, and if these fail, to cast themselves headlong in desperation, defection, or Atheism. Yea, because he works not as before, in their haste, they conclude, that he works not at all. It were our wisdom, who live in the last times, rather to determine with ourselves, that as in great and extraordinary plagues, small and common diseases are swallowed up; so will the Lord, leaving all other warnings, have all ears to be lift up in fear, to the hearing of the loud Trumpet of the Gospel, summoning all flesh before the judgement seat of Christ, that they may most of all tremble at that last sentence, which debars men for ever from the face of God, and in the mean time, will have the life of his own children hid with Christ, that in a holy conformity with him, they may by many afflictions enter into his Kingdom. As the present prosperity of the common sort doth make their fear the greater; so the crosses of the Kirke should make them with the greater courage to lift up their heads, and while the day of their redemption draws near, to walk with the greater fidelity in their vocations, building the house of God with the one hand, & fight with the other, against enemies of all sorts, especially these Sanballats, and Tobiah'sses, who labour to make other Kirkes' abroad, and a great number of the Pastors and People at home, to think that a great part of the walls of Christ's Kirke, builded within this Nation, since our delivery from the Romish captivity, are so weak, that if a Fox shall go up upon them, he should break them down. And now forsooth the new work rising in place of the old to be more firm, and of the old foundation, when the mystery of iniquity, after long working in secret was seen manifested, there was a new face brought upon the Kirke. The pure fountains of holy Scripture troubled with the puddle of trifling traditions, ceremonies brought in, and will-worship, and damnable Idolatry set up, Apostolical Discipline abolished, and Popish policy exalted. Yet such is the wilfulness of men, knowing the weakness of error, and force of the truth, that multitudes in the succeeding times have not blushed to bring in these novelties under the name of anoient verities; yea, without shame, or fear, to affirm that this last was the primitive and natural face of their mother. It may be seen in these days, that after a large time, this second mystery working under cover, yet always perceived by some in this Land, is now at last brought to light, according to the warnings of the wise watchmen of this Kirke, and hath changed the comely countenance of Christ's Spouse, further than the lovers of the truth would have thought, into the Antichristian complexion of that whore of Babel, and without Gods preventing mercy, and our speedy repentance, the loss of a great substance for a foul conformity; and yet, howsoever all men cry, that the ancient way was the best, and as they love honesty, they will be the sons of constancy, and firmly retain the ancient Discipline of the reform Kirke of Scotland. They have renounced nothing, they have abjured nothing; yea, if any whisper of a fall from the first love, they are quickly marked, as wilful pleading for shadows, and making of schisms: and so such as would strive to stand, must suffer for their fault, who hath wrought the change. As that old Painter, intending to represent the body of Hercules, expressed nothing of the lineaments of his face, stature, or members, contenting himself with the resemblance of the Lion's skin, which he was wont to carry, as the badge of his strength, and Trophy of his honour: So some of his Prentices, for the beautiful face of this Kirke, and heavenly proportion of her drivine Discipline, do set before the eyes of men of this time, who never saw the fair face, nor felt the strength of ancient order, that roaring Lion's skin of Episcopacy, the greatest monster that this Kirke had conflicted with, in the most part of her meetings, and whose skin within these few years was commonly repute amongst the rest of the spoils taken from her enemies. As it was the courage of wise Cato against the brags of arrogant Greeks', perverting all verity and antiquity of History, and usurping the honour of the invention of all things, to write a book de Originibus, for vindicating the truth from usurping presumption: And as in later times many have happily laboured in discovering the Roman inventions, and bringing to light the beginnings and progress of error and idolatry, creeping in and corrupting that Kirke; It were likewise to be wished, for the weal of this Kirke, and her cause of controversies, that the Acts of the general Assemblies, so often visited and prepared for public use, were now according to the intention and care of the Kirke, together with the books of Discipline, which should be lights for direction, and laws for dicision of controversies arising thereabout, faithfully perused and printed.  
For the present necessity, ye have here the first and second books of Discipline, with certain Acts of the Kirke for clearing your doubts, and confirming the truth against such, as delight in vatles of obscurity, and circuits of circumvention. As there was never any miracle wrought for confuting of Atheists because every work of God is a miracle against them; so there needs no argument, to stop the mouths of adversaries for Discipline, who would seem to stand to their own oath and ancient profession, because every line almost of these books, will be an argument against them. If truth shall obtrude herself to the knowledge of men, not suffering them to be so forgetful and ignorant, as perhaps they would seem, God forbidden that any should think that his resolution to be rich and stately, should so suppress his light, and stay his mind from thinking that true, which we would wish were false, that were the sin of a witty malignant: Haec est summa delicti nolle agnoscere quod ignorare non potes: It were much better, that as many as through ignorance of the established order in the Kirke have been misled, would now repent their negligence and dangerous course, when they shall see a good daughter of an evil mother. This truth brought to light to be the fruit of our division, As persecution in former times hath brought forth purity, and heresy the truth of doctrine; so hath this fit of distraction among brethren brought this draught of Discipline to the view of the world; to so many as have stood, by the grace of God, to the defence of their profession, a strong confirmation; and to such as are tossed with doubtings, a clear resolution. Let it be no derogation to the truth here expressed, nor to the labours of these faithful Fathers, who penned and put in Register the same, but a great imputation and guiltiness lying upon the succeeding age, who deprived themselves of such a benefit, and the Kirk of such a defence. Though the book of God's covenant lay long hid in the Temple, yet Josiah rejoiced when it came to light. Very Jezabel could not be stayed from magnifying of Baal by all the dashes he suffered from heaven and earth: And should not Christians be ashamed to be less affectionate to Verity, than she to Idolatry, and namely a truth concerning Christ's Kingly Office, and the Ministers of his Kingdom; without the truth whereof we can neither have comfort of his Prophecy nor Priesthood. It is the Lord his great mercy, that in the reformation of this Kirk he hath been preached, and professed, King, Priest, and Prophet. And it shall be the glory of this Land thankfully to acknowledge that incomprehensible benefit, and always carefully to keep whole without rent, and to carry a reverend estimation to the great work of the glorious reformation of this Kirke. For this effect ye must arm yourselves against the Lords of tongues, who have said, with our tongues will we prevail. Of that generation some will dash you by the name odious of Puritan, & yet one of that Lordly sort is forced to confess, that Scots Professors are unto him Puritans from the form of external government, but not from Religion, which both is and may be one and the same, where the external form of government is different and contrary; who albeit they be miserably taken with that their own form, yet in the rest of the doctrine they are sufficiently Orthodox. Others, like wicked creditors destroying the obligation whereby they are bound for debtfull obedience, summarily deny, that ever this Kirk had any approved discipline, except that which is printed and placed in the Psalm books. A third sort, making such Pastors, who at the beginning were called Superintendents, to be figures, patterns, forerunners, or lieutenants of Bishops, such as now are, would move the world to believe that they follow the first Discipline. A fourth kind, wandering in the wilderness of unbounded indifferency, takes upon them to determine all doubts of discipline, by honour, ease, or gain. And some, of Gallio's disposition it may be, hidly esteeming all Religion a matter of speech, spare not to proclaim, that striving about such trifles is needless. For your encouragement against such, and others of the like disposition, it hath pleased the Lord to set on work our pens; and in his own time, if presumption be obstinate, he will inspire them with greater love of his truth, to whom he hath given knowledge in measure above them who hath put to their hand; and increase their knowledge, in whose hearts he hath wrought some love, howsoever their knowledge be far inferior to many of theirs who stand for the truth.  
It is to be remembered, that the true friends of discipline are the Ministers of the blessed Evangel of Jesus Christ, agreeing in doctrine, and administration of the Sacraments, and the people of this Realm that profess Christ, as he is now offered in his Evangel, and do communicate with the holy Sacraments (as in the reform Kirke of this Realm they are publicly administered) according to the confession of Faith; and that such as were clothed with the Kirkrents, or greedily gaped after the same, as Abbots, Priors, Prioresses, Bishops, Commendatairs, and other sacrilegious usurpers of Kirk-living, as they had place in policy, and credit in Court, or Council, either professedly or craftily, have resisted the course of the Gospel, and the discipline thereof, as may be seen in these conflicts, whereby the Kirke hath ever striven for deliverance from their usurpation; till now the zeal of benefices having devoured the zeal of discipline, old opposites are thought to be her most loving familiars, and her old friends her greatest enemies. A strange Case, and yet very casual for the Kirk by seeking worldly preferment, to lose spiritual servants, as one said, Never a Minister got a great Benefice, but he spilt it, or it spilt him.  
Item, that under the name of discipline is to be understood not only the particulars expressed in these two books, but also the Acts, Constitutions, and practices agreed upon, and recorded in the Registers of the General and Provincial Assemblies, Presbyteries, and Kirk Sessions.  
Thirdly, to consider the different conditions of the Kirk in her infancy, in her growing, and in her ripe age, and accordingly to accommodate the discipline to practise, as the condition of the time permitted or required, and wisely to distinguish betwixt the Kirks purpose and intention in every particular, and their possibility to perform and practise, as circumstances concurred, or were contrary: As for example, they intended resident Ministers, one or moe, as Kirks were of largeness, with Elders and Deacons. Item, Doctors of Divinity for Schools, Assemblies general, provincial, weekly meetings for the interpretation of the Scripture, which afterward at Edinburgh the 7. day of July, 1579. were judged to be a Presbytery: And they abhorred Anarchy, oligarchy, and Hierarchy: but with great pains and frequent meetings was abuses condemned, and order established; so that for lack of ordinary Ministers planted, & in that respect lack of lawful Assemblies, they were forced occasionally to use Superintendents, and Visiters of Countries, who afterward in the general Assembly holden at Edinburgh the 4. of August 1590. when Presbyters were well and orderly constitute, were declared neither to be necessary, nor expedient.  
Fourthly, the first and second book of Discipline, penned by the Miinisters of the reformed Kirke, and the first book at the charge and commandment of the great Council of Scotland, subscribed by the greatest part thereof, and afterward by many more, as may be seen in the Acts of the Kirk: the second book standing insert in public Register of the Kirk, ordained to be subscribed by divers Acts of the Assembly, and confirmed by practice, are both for one end: To wit, to direct reformation in Doctrine, Sacraments, and exercise of Discipline, and to resist Idolatry and corruptions. The first hath more particular purposes: The second sets down more fully, and particularly the jurisdiction of the Kirk as it agrees, or is distinguished from the Civil Policy, the Office-bearers of the Kirk with their duty, the Assemblies of the Kirk, and distinctions thereof; the Patrimony of the Kirk, and distribution thereof; the Office of a Christian Magistrate in the Kirk; certain heads of reformation, with the utility of the said books, etc. Item, either of the said books confirm the other, and neither of them abolish, or innovate the other.   

ACTS OF THE GENERAL ASSEMBLY FOR CLEARING AND CONFIRMING THE SAID BOOKS OF DISCIPLINE, AND AGAINST THE ADVERSARIES THEREOF.  

For the First Book.  
BEcause the lives of Ministers ought to be such, 
Edinburgh jul. 30. 1562.  as thereby others may be provoked to godliness, It becomes them first to be tried, after the trial of the Superintendents, if any man have whereof to accuse them in life, doctrine, or execution of their office. After the Ministers, must the Elders of every Kirk be tried, etc. In that whole ordinance anent trial, and in the Constitution following anent the subjection of all sorts of Ministers to the Discipline of the Kirk, there is no mention of Bishops, or any sorts of Prelates, as not acknowledged to have any place in the Ministry of the Reformed Kirke.  
Mr. Alexander Gordone, called Bishop of Galloway, 
Ibidem.  making petition for the superintendency of Galloway, was refused, because he had not observed the order of calling Superintendents, and in the mean time was required to subscribe the book of Discipline. Where it is evident that by his Episcopacy he might exercise no Ministerial duty, and although he was presented by the Lords, yet they would not admit him to be Superintendent, except he subscribed the book of Discipline. And let this be remembered for the subscription of others, of whom there may be seen a great number at the end of the said book.  
It is concluded by the whole Ministers assembled, 
Ibidem.  That all Ministers shall be subject to their Superintendents, in all lawful Admonitions, as is prescribed as well in the book of Discipline, as in the election of Superintendents. Here observe two things, First, that Superintendents might not do what pleased them: Secondly, that obedience to be performed to them was enjoined by the Kirk, and set down in the book of Discipline, and in the election of Superintendents.  
A Minister lawfully admitted, 
Ibidem.  shall not be removed, but according to the order of the book of Discipline; so that the said book is both the warrant of orderly admission, and orderly removing. According to the fourth head of the book of Discipline concerning the lawful election of Ministers, 
Edinburgh Decem. 25. 1562.  the Assembly ordains, That Inhibition shall be made to all and sundry persons, now serving in the Ministry, who have not entered into their charges by the order in this same head appointed. And this Act to have strength as well against them that are called Bishops, as others pretending any Ministry within the Kirk.  
It was thought needful, 
Edinburgh Decem. 25. 1563.  for further confirmation of the book of Discipline, that the Earl Marshal, Lord Ruthwen, Lord Secretary, the Commendator of Kilwinning, the Bishop of Orknay, Clerk of Register, justice Clerk Mr. Henry Balnaves, David Forrester, and Mr. George Buchanan, or any three, or four of them, should oversee the said book, and diligently consider the contents thereof, noting their judgement in writ, and report the same to the next Assembly general of the Kirk: or, if any Parliament chance to be in the mean time, that they report their judgements to the Lords of the Articles, that shall happen to be chosen before the said Parliament. By these it is evident, that our Kirk acknowledged the first book to be the book of Discipline, and no ways to be abolished, but for the use of the Kirk to be further confirmed.   

For the second Book of Discipline.  
A Nent the causes of the Kirk, 
Edinburgh Junii 25. 1564.  and jurisdiction thereof, the Assembly appointed, the laird of Dunn, Mr. john Winram, Mr. john Spottiswod, Mr. john Willock, Superintendents; Mr. john Row, George Hay, Robert Pont, Christopher Gudman, Thomas Drumond, john Knox, john Craig, john Rutherford, George Buckhanan, Robert Hammiltoun, Clement Little, the lairds of Lundie, Elephiustoun, Karnall, Kers, and Thomas Scot of Abbottishall, to conveen the morn after the preaching, and to reason and confer anent the said causes and jurisdiction.  
Ordains an humble supplication to be made to the Lords of secret Council, anent the commission of jurisdiction, 
Edinburgh Decem. 25. 1566.  supponed granted to the Bishop of S. Andrew's, to the effect, that their honours may stay the same, in respect that these causes, for the most part, judged by his usurped authority pertain to the Kirk, and howbeit for hope of good things the Kirk did oversee the Queen's Majesty's Commission given to such men, who for the most part were our brethren, yet can the Assembly no ways be content that the Bishop of Saint Andrew's, a conjured enemy to Christ, use that jurisdiction; as also in respect of that coloured commission, he might usurp again, his old usurped authority, and the same might be the mean to oppress the whole Kirk by his corrupt Judgement.  
The whole Assembly thought meet that certain brethren be appointed to concur at all times with such persons of Parliament, 
Edinburgh Decem. 25. 1567.  of secret Council, as my Lord Regent's Grace hath nominate for such affairs as pertain to the Kirk and jurisdiction thereof, and also for decision of questions that may occur in the mean time, viz. Mrs. john Knox, & john Craig Ministers of Edinburgh: The Superintendents of Angus, and Lothiane, David Borthuike, Thomas Mackcalzan, David Lindsay Minister at Leith, George Hay at Ruthven, and john Row at S. johnstonn.  
Letters directed from the Assembly by their Commissioners, 
Edinburgh Junii 25. 1567.  to the Earls, Lords, and Barons, viz. the Earls, Huntly, Argyle, Cassels, Rothes, Marshal, Munteith, and Glencarne; to the Lords, Boyd, Drumond, Sanchar, Heres, Yester, Cathcart, Mr. of Grahame, Fleming, Levingston, Forbes, Salton, Glames, O gilvis, Mr. of Sinclare, Grace, Oliphant, Methven, Innermeth, M. of Somervell; Barons, Lochinvar, Garlies, Shireff of Air, Glenurquher, Sir ja. Hamiltoun, Bonington; Commendatares, Arbroth Kilwinning, Dunfermling, Saint Colms, Newbottel, Halyrood house, showing them that the Assembly had of long time traveled both in public and private, with all estates, continually craving of their honours in special, that the course of the Evangell of salvation, now once of the liberal mercy of God restored to this Realm, might continue to all their comforts, and their posterities. And that for the furthering and maintaining thereof a perfect policy and full liberty might be granted to this reformed Kirk within Scotland, etc.  
An Article presented to my Lord Regent, 
Edinburgh jul. 1. 1568.  That his Grace would cause such as are appointed of the Council, convene with them that are appointed of the Assembly, to confer anent the jurisdiction of the Kirk & to decide therein, that time & place may be condescended upon to that effect, and that it be done before the Parliament.  
My Lord Regent's Grace ordains the persons nominate in the act of Parliament to convene the time of the next chekker, 
Edinburgh jul. 1. 1569.  and desine and limitate the jurisdiction of the Kirk, according to the word of God, and act of Parliament made there anent Extract. act. secretarii consilii, Alexander Hay.  
Articles pertaining to the jurisdiction of the Kirk to be proponed to the Regent's Grace and secret Council, 
Edinburgh Martu 5. 1570.  and sought to be appointed by them. 1. That the Kirk have the judgement of true and false Religion, of doctrine, heresies, and such like, annexed to the preaching of the word, and ministrations of the Sacraments. 2. Election, examination, and admission of them, that are admitted to the Ministry, or other functions of the Kirk, charge of souls, and Ecclesiastical benefices, the suspension, and deprivation of them therefrom for lawful causes. 3. All things concerning the Discipline of the Kirk which stand in correction of manners, admonitions, excommunications, and receiving to repentance. 4. The judgement of Ecclesiastical matters betwixt persons that are in the Kirk, and especially among them that are constitute in the Ministry, as well concerning beneficiary causes, as others. 5. jurisdiction to proceed by admonitions, to the process of excommunication, if need be, against them that rob the patrimony of the Kirk, pertaining to the Ministry, or otherways intromet therewith unjustly, whereby the Ministry is in danger to decay by occasion of the poverty of the Ministers. 6. And because the conjunction of Marriages pertains to the Ministry, the causes of adherence and divorcements ought also to pertain to them, as naturally annexed thereto.  
Brethren appointed to make an overture of the policy, 
Edinburgh Apr. 24. 1576. Sess. 6.  and jurisdiction of the Kirk, etc. For the West country, the Bishop of Glasgow, Mrs. Androw Melvil, Androw Hay, james Graig, David Cuninghame; For Lowthian, Mrs. Robert Pont, james Lowson, David Lindsay, Clement Littil, and Alexander Simme. For Fyfe, the Superintendent thereof, with the principal masters of the University. For Angus and Merns, the Laird of Dunne, William Chrystesone, john Row, William Rind, john Dunkesone: for Aberdene, Mrs. john Craig, Alexander Arbuthnot, George Hay, and their persons to conveen, ilk country and rank in the places following, viz. The West in Glascow: Lothian, in Edinburgh, Fyfe, in Saint Andrew's: Angus, in Montrois: the first Tuesday of june next to come, to confer and advise upon the said matter, and to have general meeting or conventions, two, or one at least, of ilk country, in Stirling, the last of july thereafter, to communicate and cognosce upon their whole travels and labours taken herein, and to confer hereupon, and report what they have found, and conceived in the said matter, to the next Assembly.  
The brethren depute to the conceiving and forming of the heads of the policy of the Kirk, 
Edinbudgh Octob. 1. 1577.  being called to give account of their diligence, presented the same as they had made partition thereof at the Assembly in Stirling. The heads penned by Master john Row, and james Lowson, were read, and nothing said against, except that one of the said Mr. john, his Articles was referred to further disputation. All men being required, that had any good reason or Argument to propone in the contrary to allege the same; or if they would not publicly reason on the said head, to resort to the said Commissioners, where travel should be taken to satisfy them; leaving to them liberty also, before the heads be recollected and ordered in one body, to make argument, as they think good against the same.  
The Laird of Dun thought the head given to him obscure. The Assembly desired him to confer with the remanent Commissioners the morn at 7. hours, that he may be resolved of the meaning thereof.  
The Remanent heads being prolix, were thought good to be contracted in short propositions to be presented to public reading.  

Sess. 2.  
The head committed to Mr. Androw Hay, being read in face of the Assembly, nothing was proponed against the same, except the Article anent the suspension of Ministers, referred to further reasoning. David Forgusone his part being read, the 18. Article was referred, and nothing spoken against the rest. The points committed to Mrs. Androw Hay, Robert Pont, David Lindesay, nothing alleged in the contrary. The heads committed to Mr. john Craig read, some things were desired to be contracted, and others referred to further reasoning.   

Sess. 3.  
The whole labours of the brethren taken upon the matter, and argument of the policy being wholly read in public audience of the Assembly, it was thought expedient that their whole travails and work in this matter being now dispersed, should be revised and perused by some brethren, and digested and disposed in good and convenient order, to be thereafter presented to the Assembly. And for that effect the Assembly appointed the brethren Mrs. james Lowsone, Androw Melvill, john Craig, George Hay, to convene together to appoint the hours and place thereto, and to remain thereat while the matter be brought to an end. And in the mean time, if it please any to reason with them in the matter, to have access thereto.   

Sess. 6.  
Commissioners directed from this Assembly to the Regent's Grace for informing his Grace anent the travels of the Kirk in the matter and argument of the policy, returned, and reported, his Grace liked well of their travels, and labours they took in that matter, requiring expedition, and hasty outred thereof.   

Sess. 9  
The brethren appointed to collect the heads of the policy presented of before, reported the same gathered and collected in order, and digested in one body, and all men were required, that had good reason, or argument to propone, to offer them thereto. Three heads were called in doubt, One de Diaconatu, another dejure Patronatus, the third de Divortiis, wherein they were not resolved, nor satisfied. As to the rest, nothing was thought in the contrary, nor opponed thereto.  
These three heads standing in controversy, and disputed in utramque partem, yet further disputation was reserved to the morn to any man that liked to take the part of reasoning upon him against the said heads. Because the matter of the policy of the Kirke collected by the brethren, is not yet in such perfect form, as is requisite, and sundry things are largely entreated, which would be more summarily handled, others required further dilatation, for recollecting thereof, and putting the same in good order, and form, and for avoiding of superfluity, and obscurity, the substantials being kept. The Assembly presently hath willed their beloved brethren, Mrs. R. Pont, and james Lowson, to take travel and labour in the premises. And to the effect, that the work may be the better complete, and in readiness against the next general Assembly, which is ordained to begin at Edinburgh the 25. of October next to come, the Assembly hath ordained their brethren the Laird of Dun, Mrs. Alexander Arbuthnot, Androw Melvill, john Craig, Andrew Hay, George Hay, john Row, David Lindesay, john Dunkesone, to assemble & convene together the 19 of October next in Edinburgh, to revise and consider the travels of the said brethren, that the same may be the more advisedly proponed publicly, as is said. In the mean time such as please to reason in the matter, to have access to the said brethren. And likewise ordained the visitours of Countries, to make intimation to the Barons, that the said work is in hands, and to be treated in the next general convention, desiring their presence and concurrence thereto.  
Because the matter of the policy, and jurisdiction of the Kirk, 
Edinburgh Octob. 25. 1577.  committed to the recollecting, forming, and disposing of certain brethren, being now presented by them, was thought expedient to be propounded and entreated the morn after the reading of the general heads thereof, The whole brethren were required to advise with themselves, if they found any other head necessary to be disputed then those, and to signify the same to the Assembly the morn. My Lord Regent's grace desired the Assembly to proceed forward earnestly in the policy, wherein they were labouring, and to put the same to an end.  
The rest of this day being consumed in examination of the travels taken upon the policy, as is noted thereupon to the next Session, the Assembly ordains it to be proceeded further in.   

Sess. 6.  
This Session being wholly employed in reasoning upon the heads of the Jurisdiction of the Kirk, the same argument was ordained to be followed out the morn, so fare as time may serve thereunto.  
The heads of the policy and jurisdiction of the Kirk being wholly read, 
Edinburgh Octob. 25. 1577.  and thought good that the same should be presented to my Lord Regent's grace, as agreed upon by reasoning among the brethren, saving the head de Diaconatu, which is ordained to be given in with a note, that the same is agreed upon by the most part of the Assembly, without prejudice of further reasoning, to the effect that the said heads may be put in Mundo, disposed and set in good order, according to the mind of the Assembly, The Assembly hath willed Mrs. james Lowson, Robert Pont, David Lindsay, and the Clerk of the Assembly to labour with diligence therein, and the same being put in Mundo by them according to the original to be seen, and revised, by john Dunkeson David Forguson, the Laird of Dun, Mr. james Carmichael, and john Brand, and being seen by them according to the said original, to be presented by the said Mrs. james Lowson, Robert Pont, and David Lindsay, together with a supplication penned and delivered to them by the Assembly unto my Lord Regent's grace, and in case conference and reasoning be sought by his grace upon the said heads presented to his grace, the Assembly hath ordained the Laird of Dun, Mr. Patrick Adamson, john Craig, john Row, Alexander Arbuthnot, Androw Melvill, james Lowson, Robert Pont, David Lindsay, Androw Hay, George Hay, and john Dunkeson to concur and await upon the said conference, as they shall be advertised by his Grace.  
For as much as the general Assembly hath thought meet, 
Edinburgh April. 24. 1578.  that the travels taken by them upon the policy, shall be presented to the King's Majesty, and his highness' Council, it was found meet that before the copies thereof were delivered, they should be yet reviewed and over-seen by Mrs. Robert Pont, james Lowson, and David Lindsay, and being written over, according to the original, one copy should be presented by them to his highness, with a supplication penned by them to that effect, and another copy to the Counsel. The time to be at the discretion of the said brethren, so it be before the general fast. And in case conference and reasoning be craved upon the said heads, the Assembly hath nominated Mr. john Craig, Alexander Arbuthnot, the Laird of Dun, William Christeson, john Row, David Forguson, Robert Pont, james Lowson, David Lindsay, john Dunkeson, Androw Melvill, Androw Hay, james Craig, to concur and convene at such times appointed by the King and Counsel as advertisement shall be made to them by the said three brethren. And that the said Commissioners at the said conference, reason also in the head of the ceremonies, and how fare Ministers may meddle with civil affairs, and if they may vote in Counsel or Parliament.  
It was required, 
Edinburgh 24 April, 1578.  that if any brother had any reasonable doubt, or argument to propone anent the head de Diaconatu, that he should be ready the morn to offer his reasons, where he shall be heard and resolved.  
According to the ordinance made yesterday, all persons that have any reasonable doubt, or argument to propone against the head of the policy, were required to propone the same, and none offered any argument to the contrary.  
The general Assembly of the Kirk finding universal corruption of the whole estates of the body of this Realm, 
Ibidem.  the great coldness and slackness in Religion in the greatest part of the professors of the same, with the daily increase of all kind of fearful sins and enormities, as incest, adulteries, murders, and namely recently committed in Edinburgh, and Sterling, cursed sacrilege, ungodly sedition and division within the bowels of the Realm, with all manner of disordered and ungodly living, which justly hath provoked our God, although long-suffering and patiented, to stretch out his arm in his anger, to correct and visit the iniquity of the land, and namely by the present penury, famine, and hunger, joined with the civil and intestine seditions, whereunto doubtless greater judgements must succeed, if these his corrections work no reformation nor amendment in men's hearts. Seeing also the bloody conclusions of the cruel Counsels of that Roman beast, tending to extermine, and raze from the face of all Europe, the true light of the blessed word of salvation: for these causes, and that God of his mercy would bless the King's highness, and his regiment, and make him to have a happy and prosperous government, as also to put in his Highness' heart, and in the hearts of his noble Estates of Parliament, not only to make and establish good politic laws for the weal and good government of the Realm, but also to set and establish such a policy, and discipline in the Kirk, as is craved in the word of God, and is contained, and penned already to be presented to his Highness, and Council, that in the one, and the other, God may have his due praise, and the age to come an example of upright and godly dealing. Therefore the Assembly hath ordained the Act preceding hereanent, to be precisely kept in all points.  
Forasmuch as in the last Assembly commission was given to certain brethren to present to the King's Highness and Council, 
Sterling Junii 10. 1578.  the heads of the policy of the Kirk, with a supplication to his Grace: The Assembly desired the report of the brethren's proceed, who expounded, and show, that according to their commission, they exhibit to the King's Majesty a copy of the heads of the policy, with the supplication unto his Grace, who gave a very comfortable & good answer, That not only would he concur with the Kirk in all things that might advance the true Religion, presently professed within this Realm, but also would be a protector for the Kirk, and thereafter his Grace presented to the Council the said supplication, who nominate persons to confer in the matter, and by his Majesty's procurement obtained of the Council, that they might choose so many Ministers to confer, as was at length agreed upon, which conference is ready to be shown.  
In respect that at the desire of the Assembly, 
Edinburgh Octob. 29. 1578.  a certain of the Nobility were convened, viz. my Lord Chancellor, the Earl of Montros, my Lord Seatoun, my Lord Lyndsay, it was exponed and shown to the Moderator of this Assembly, what care, and study the Assembly had taken to entertain and keep the purity of the sincere word of God, unmixed with the invention of their own heads, which their special care was to reserve to the posterity hereafter. And seeing that the true religion is not able to continue, nor endure long, without a good discipline and policy, in that part have they also employed their wit and study, and drawn forth out of the pure fountains of God's word, such a Discipline as is meet to remain in the Kirk, which they presented to the King's Majesty, with their supplication, at whose direction certain Commissioners were appointed to reason with such as were deputed by the Kirk, where the whole matter being disputed, was resolved and agreed, except a few heads, and thereafter again presented to the Lords of the Articles, that the said Discipline might have place, and be established by the acts and laws of the Realm, wherein no the less their travels have not succeeded, praying therefore the Nobility present, as well openly to make profession to the Assembly, if they will allow, and maintain the Religion presently established within this Realm, as also the policy and discipline already spoken of, and to labour at the King and Counsels hands, for an answer to the heads following, to wit, That his Grace and Council will establish such heads of the policy, as were already resolved and agreed upon by the said Commissioners, and cause such others as were not finally agreed on to be reasoned, and put to an end, and that his Grace and Council will restore to the Kirk the act of Parliament concerning the Thirds: And that none vote in the Parliament in name of the Kirk, except such as shall have commission from the Kirk to that effect. And that presentations to benefices be directed to the Commissioners of Countries, where the benefices lie. And to the end that the matter may be the better and sooner exped, that their Lordships would appoint such time convenient there to, as they may best spare, that such of the brethren as shall be named thereto, may wait upon their Honours. Hereunto the said Noblemen answered, that a part of them had made a public profession of this Religion before, always now they declare and profess the Religion presently professed within this Realm, and that they shall maintain the same to their power. As to the rest, they think good the King and his Council be suited, and they shall insist with the King for answer thereto. The time to that effect they shall notify to the Assembly the morn.  
The because in the last conference holden at Sterling by his Grace's command concerning the policy of the Kirk, 
Edinburgh julii 7. 1579.  certain Articles there anent remain yet unresolved, and referred to further conference, Therefore the Assembly craves of his Majesty that persons unspotted of such corruptions as are desired to be reform, may be nominate by his Majesty to proceed in the further conference upon the said policy, and time and place to be appointed to that effect.  
The question being proponed by the Synods of Lowthiane to the general Assembly anent a general order to be taken for erecting of Presbyteries in places where public exercise is used, 
Ibidem.  unto the time the policy of the Kirk be established by law; It is answered, that the exercise may be judged to be a Presbytery.  
An Article propounded by the Commissioners of the Kirk to his Majesty and Council, 
Dundie, julii 12. 1580.  that the book of policy may be established by an act of privy Council, while a Parliament be had, at which it may be confirmed.  
Forasmuch as travels have been taken in the forming of the policy of the Kirk, 
Glasgow, Aprilis 24. 1581.  and divers suits made to the Magistrate for approbation thereof, which albeit hath not yet taken the happy effect which good men would crave, yet that the posterity should judge well of the present age, and of the meaning of the Kirk, the Assembly hath concluded, that the book of policy agreed to in divers Assemblies before, should be registrate amongst the Acts of the Assemblies, and remain therein ad perpetuam rei memoriam: And the Copies thereof to be taken by every Presbytery, Of the which book the Tenor followeth, etc.  
For as much as it is certain, 
Edinburgh Aug. 4. 1590. P. Galloway Moderator.  that the word of God cannot be kept in the own sincerity, without the holy Discipline be had in observance, It is therefore by common consent of the whole Brethren, and Commissioners present, concluded, that whosoever hath borne office in the ministry of the Kirke within this Realm, or that presently bears, or shall hereafter bear office herein, shall be charged by every particular Presbytery where their residence is, to subscrive the heads of Discipline of the Kirk of this Realm, at length set down and allowed by act of the whole Assembly, in the book of policy, which is registrat in the Assembly-bookes, and namely the heads controverted by enemies of the Discipline of the reform Kirk of this Realm, betwixt and the next Synodall Assemblies of the Provinces, under the pain of excommunication to be executed against the non-subscrivers, and the Presbyteries which shall be found remiss or negligent herein, to receive public rebuke of the whole Assembly. And to the effect the said Discipline may be known, as it ought to be, to the whole brethren, It is ordained that the Moderator of each Presbytery shall receive from the Clerk of the Assembly, a copy of the said book under his subscription, upon the expenses of the Presbytery, betwixt and the first day of September next to come, under the pain to be openly accused in face of the whole Assembly.  
The Assembly ordains, 
Edinburgh julii 2. 1991.  that the Discipline contained in the acts of the general Assembly be kept as well in Angus and Mernis, as in all other parts.    

ACTS CONCERNING THE Adversaries of Discipline.  
It is to be marked, that such as adhered to Papistry, were enemies beth to reformation and Discipline, and such as embraced the true Religion, whether Kirkmen or other Professors, and yet possessed the Kirk rents, were not only unhearty friends, but, under colour and in policy, as great hinderers as lovers of the benefices and livings belorging to the service of God.  
ALexander Gordon, 
Edinburgh julii 30. 1562.  being Bishop of Galloway, is no other wise acknowledged by the Assembly in respect of spiritual function, then as a private man void of Jurisdiction: and therefore he and the rest of that sort, are not simply set down by their title of Bishop, but by a note as it were of degradation, [so called] to wit, by custom, but by no right.  
The said Mr. Alexander Gordon without respect to his place, 
Edinburgh Decem. 25. 1562.  or Bishopric, is enrolled after the Superintendents, and is thus designed, Mr. Alexander Gordon, intitulate Bishop of Galloway, and is there leited for the Super-intendencie of Dunfrice, Liddisdaill, and Galloway, and gets commission to present Ministers, Exhorters, and Readers, for planting of Kirkes', and to do such other things as hath been heretofore accustomed.  
Mr. Alexaxder Gordon, named Bishop of Galloway, was removed, 
S. Ichnston, junii 25. 1563.  out of the Assembly, and accused by the Laird of Gairles; his excuses were not found altogether relevant, and therefore the Assembly appointed order to be taken anent the matter complained upon. 
Ibidem.   
The Assembly ordained commissions to be given to the Bishops of Galloway, Orknay and catness, for the space of a year after the date hereof, to plant Kirks, etc. within their own bounds, and that the Bishop of Galloway haunt, as well the Shirefdome of Wigtoun, as the Stewardie of Kirkubright, reckoned within his bounds.  
It was then ordained, 
Ibidem.  that when any benefice shall chance to vake, or is now vacant, that a qualified person be presented to the Superintendent of that Province where the benefice vakes, and that he being sufficient be admitted Minister to that Kirk which is destitute of a Pastor, that ignorant Idiots be not placed in such rooms by them that are yet called Bishops, and are not.  
Mr. Robert Pont complained upon the Bishop of Dunblane, 
Ibidem.  that the said Bishop lately said, and caused say Mass in Dunblane, contrary to the tenor of the Act made thereanent, etc.  
Remember to make supplication to the Queen's Majesty and her Council, for remitting the thirds, 
Ibidem.  or any part thereof to the Bishops, that are elected by the Kirk, to be Commissioners to plant Kirkes' within their bounds.  
A sentence of unquhile james Bishop of Rosse, 
Ibidem.  Commissioner to unquhile james Archbishop of Saint Andrew's, pronounced against james Hammiltoun of Kincavel, was declared wicked, ungodly, and wrangusly led.  
Bishops, Abbots, Priors, and other Persons beneficed, 
Edinburgh Decem. 25 1566.  being of the Kirk, who receive teinds and await not on the flock committed to their cure, another present themselves to the General Assembly, are ordained to be summoned by the Superintendents to compare at the next general Assembly, to give their assistance and counsel in such things as appertain to Christian Religion and preaching of the true word, and further to know the Ordinance of the Kirk to be made thereanent.  
Adam, called Bishop of Orknay, and Commissioner, 
Edinburgh Decem. 25. 1567.  was accused that he, being Bishop and Commissioner occupied the room of a Magistrate in the Session, his sheep wandering without a Pastor, and retains in his company Sir Francis Bothwel, a rank Papist, to whom he hath given benefices, and placed him as Minister in those Kirkes'; as also that he solemnised the marriage of the Queen, and Earl of Bothwell etc. and for the said causes was deprived.  
Alexander called Bishop of Galloway, 
Ibidens.  Commissioner, accused that he hath not visited, these three years bygone, or thereby, his Kirkes' within his charge; that he hath given himself over altogether to haunt the Court, and clean left the office of visiting, and planting the Kirkes', and hath now procured to be one of the Session, and privy Council, which cannot agree with the office of a Pastor or Bishop; and also hath resigned Inchschaffray in favours of a young child, and set divers lands in few: Compeiring, granted publicly that he had offended in all things were laid to his charge. And for certain considerations the Assembly continued him still, until the next Assembly, upon certain conditions of his diligence in his Charge.  
No man ought to enjoy or possess the patrimony of the Kirk, 
Edinburgh julti 1. 1568.  without doing of their dutiful service. And because it is known that there are many of that number, to whom God hath given such gifts, wherethrough they might profit greatly in the Kirk of God, it was thought necessary, that admonitions be made by the whole Assembly, to such as brook benefices, that they apply themselves according to the gifts given to them by God, and as the Kirk shall judge them able, to enter in the Ministry, and continue therein. And because all the said Persons are not present to hear the voice of the Assembly, It is ordained, that Superintendents and Commissioners, that shall be appointed for planting, and visiting of Kirkes', give the same admonitions particularly to the said Persons within their bounds, requiring them in name of the Assembly to beat the next general Assembly, etc.  
An Article presented to my Lord Regent's Grace, 
Ibidem.  bearing, that it is thought very unreasonable that the Papists, enemies to Gods Kirk, and this Commonwealth, and others, that labour not in the Ministry, shall possess freely, without imposition, the two part of the benefices, and the Kirk, which labours, shall not possess the third.  
The Bishop of Orknay restored again, 
Ibidem.  and Mr. john Row appointed Commissioner of Galloway.  
Ordains Alexander Gordane sometimes Commissioner of Galloway to repair to the next general Assembly of the Kirk, 
Edinburgh Julii 5. 1569.  to answer to such things as shall be laid to his charge, etc. and in the mean time inhibites him to use any function within the Kirk of God, conform to the Act made against him the 8. of july 1568. in the general Assembly.  
Adam B. 
Ibidem.  of Orknay was accused for not fulfilling of the injunctions appointed to him by the Assemblies in them. of july, 1568.  
Adam of Orknay being called to the office of a Bishopric, 
Sterling Febr. 25. 1569.  and promoted to the profits thereof, and suffered by the Kirk, receives charge to preach the Evangell, to be also Commissioner of the Country of Orknay, which he received, and exercised for a certain space, while now of late he made a Simoniacal change with the abbacy of Halirudhous, although yetbrooking the name, and styled Bishop of the same; contrary to all laws both of God and Man, made against Simony. Secondly, he dimitted his cure in the hands of an unqualified person, without the consent of the Kirk, leaving the flock destitute without a shepherd, whereby not only ignorance is increased, but also most abundantly all vice and horrible crimes there are committed, as the number of 600. persons, convict of incest, adultery and fornication, bears witness. Thirdly, he hath given himself daily to the execution of the function of a temporal Judge, as to be a Lord of Session, which requires the whole man, and so rightly in naither can he exercise both: And styles himself with Roman titles, as Reverend Father in God, which pertains to no Minister of Christ jesus, nor is given to any of them in Scripture. Fourthly, in great hurt, and defraud of the Kirk, he hath bought all the thirds of the abbacy of Halirudhous, at least, he hath made Simoniacal change thereof with the rents of Orknay. Fifthly, he hath left the Kirks, partly unplanted, and partly planted, but destitute of provision. Sixtly, some of the Kirkes' are sheepfolds, and some of them ruinous. Seventhly, he hath traduced both publicly and privately the Ministers of Edinburgh, absented himself from preaching in that Kirk, and from receiving the Sacraments.  
Excommunication directed against Patrick called Bishop of Murray, to be executed by Mr. Robert Pent Commissioner their, 
Edinburgh Julii 5. 1570.  with the assistance of the Ministers of Edinburgh.  
Robert Bishop of catness to assist john Grace of Fordel in visiting the Kirkes' there. 
Edinburgh Mart. 5. 1570.   
john Bishop of Saint Andrew's accused, 
Edinburgh Aug. 6. 1573.  first that he had given a benefice to Mr. George Lauder suspect of Papistry. 2. That he oversaw adultery in Brauntiland. 3. He suffered M. Magnus Hulcio lie uncontrolled under old adultery. 4. That he visited by others, and not by himself. 5. That in his default the exercise of Saint Andrew's was likely to decay. 6. That such as had offended in Lowthian, he receives in Saint Andrew's, and admits some to function in the Kirk that are not able, and untried, chief such as come out of Lowthiane, and Mers.  
The whole Assembly hears that he hath received the name of Bishop, 
Ibidem. Mr. James Paton B. of Dunkell.  but hath not used the office of a Bishop; within his bounds he hath not proceeded against Papists, he is suspect of Simony betwixt the Earl of Argile and him, anent the prosites of the Bishopric; he is suspect of perjury in receiving the same Bishopric, because he gives acquittances, and the Earl receives the silver of the Bishopric.  
Alexander Gordon Bishop of Galloway accused, 
Ibidem.  1. that he intrused himself in the office of the Ministry, within the burgh of Edinburgh: 2. He persuaded and enticed the people to rebel against our Sovereign Lord: 3. He refused to pray for our Sovereign Lord, approving another Authority: 4. Being forbidden by the general Assembly to have any intromission with the Parishioners of Halyrud-hous, he compelled them to receive the Sacrament, then abused by him within Edinburgh, causing his pretended Bailies, and the men of war, to compel the said poor people: 5. Being sworn by his solemn oath, for due obedience to our Sovereign Lord, and his Grace's Regent, and authority, broke his said oath, by sitting in pretended Parliament for dispossessing of our said Sovereign Lord of his royal crown, and authority: 6. Openly in Pulpi the gave thanks for the slaughter of Matthew Earl of Lennox, of good memory, saying that it was God most just judgement, and exhorted the people to do the same: 7. That he was a perverter of the people, not only before the reformation, but also divers times since. It was concluded, that he should make public repentance in Sackcloth three several Sundays; First, in the Kirk of Edinburgh; Secondly, in Halyrud-hous; Thirdly, in the Queen's College, under the pain of Excommunication.  
Alexander Hay, 
Ibidem.  Clerk to the secret Council, presented certain heads proponed by my Lord Regent to the present Assembly, whereof one follows: My Lord Regent's Grace minds, that with all convenient diligence qualified persons shall be promoted to the Bishoprics now vacant, the delay whereof hath not been in his own Grace his default, but by reason some entresse was made to these live, in favours of certain Noblemen before his acceptation of the Regiment; yet his Grace is persuaded, that qualified persons shall speedily be presented, and in case of failzie, will not fail without the others knowledge and consent to present.  
The Assembly hath concluded, 
Edinburgh Mar. 6. 1573.  that the Jurisdiction of Bishops in their Ecclesiastical function shall not exceed the Jurisdiction of Superintendents, which heretofore they have had, and presently have; and that they shall willingly be subject to the Discipline appointed by the general Assembly, as members thereof, as the Superintendents have been heretofore in all sorts; and that no Bishops give collation of any benefice within the bounds of Superintendents, without their consent, and testimonial subscrived with their hands: And that Bishops in their own Dioceses, visit by themselves, where no Superintendents are, and give no collation of benefices, without consent of three well qualified Ministers, etc.  
The Bishop of Dunkell ordained to confess his fault publicly in the Kirk of Dunkell, 
Ibidem.  for not executing the sentence of the Kirk against the Earl of Athol.  
George, Bishop of Murray, 
Ibidem.  ordained to be summoned to make his Purgation of the fornication alleged committed by him with the Lady Ardrosse.  
Bishops, Superintendents, or Commissioners of Countries, 
Edinburgh August. 7. 1574.  that be found negligent in their office, or do not their debtfull charge, either in their visitation, teaching, or life, the Assembly hath decreed and ordained, that they shall be punished and corrected according to the quality of their faults, either by admonition, public repentance, suspension or deprivation simpliciter, at the sight of the said Assembly.  
Bishop of Dunkell, Bishop of Brechin, Bishop of Murray, 
Edinburgh Mar. 7. 1574.  Bishop of Glasgow, removed, and particularly complained on.  
The Bishops of Galloway, Dunkell, Brechin, Dumblaine, Yles, 
Edinburgh Augusti 6. 1575.  being present, john Durie one of the Ministers of Edinburgh protested, that the trial of Bishops prejudge not the opinions and reasons which he, and other brethren of his mind, had to oppone against the said office, and name of Bishop.  
Anent the question propounded by certain brethren, 
Ibidem.  whether if the Bishops, as they are now in Scotland, have their function of the word of God, or not; or the Chapiters' appointed for creating of them in this reformed Kirk: for better resolution hereof, the general Assembly of the Kirk appoints Mr. john Craig, Minister at Aberdene, Mr. james Lowson, Minister at Edinburgh, and Mr. Androw Melvil, principal of the college of Glasgow on the one part: Mr. George Hay, Commissioner of Caitnes, Mr. john Row, Minister of Pearth, and Mr. David Lindsay Minister at Leith on the other part, to conveen, reason, and confer upon the said question, and to report their judgements and opinions thereupon to the Assembly before the dissolving thereof, if they be resolved betwixt and the same.  
They think it not expedient presently to answer directly to the first question, 
Ibidem.  but if any Bishop shall be chosen who hath no such qualities as the word of God requireth, let him be tried by the general Assembly de novo, and so deposed.   

The points wherein they agree concerning the Office of a Bishop or Superintendent.  
FIrst, the name of Bishop is common to all them that hath any particular flock, over the which he hath a peculiar charge as well to preach the word, as to Minister the Sacraments, and to execute the Ecclesiastical Discipline, with consent of his Elders. And this is his chief function by the word of God.  
Out of this number may be chosen some to have power to visit such reasonable bounds, besides his own flock, as the general Assembly shall appoint; and in these bounds to appoint Ministers, with consent of the Ministers of that Province, and the consent of the flock to whom they be appointed: Also to appoint Elders and Deacons in every particular Congregation, where there is none, with consent of the people thereof, and to suspend Ministers for reasonable causes with consent of the Ministers foresaid.  
Bishop's being present, 
Edinburgh April is 5. 1576. Ibidem.  their diligence is tried, and they are accused for want of particular flocks, dilapidation, and other faults.  
Anent the advice and opinion of the brethren given concerning the question moved anent Bishops, the whole Assembly, for the greatest part, after reasoning, and long disputation upon every Article of the said brethren's opinion, and advice, resolutely affirmed, and approved the same, and every Article thereof, as is also above set down. And, to the effect that the said Articles condescended upon by the said Assembly, may be the better followed out, and ready execution may ensue thereupon, as appertains, ordains the Bishops which hath not as yet received the charge of a particular Congregation, to condescend the morn, what particular flocks they will accept to take the cure of.  
For the more commodious visitation of Countries, 
Ibidem.  there is appointed for every Shire four or five Bishops, Superintendents, and Ministers, and Articles of visitation set down.  
Anent the demand of Mr. Androw Hay Parson of Ranthrow, 
Ibidem:  if every Vifiter within his own bounds hath like power, and jurisdiction to plant Ministers, suspend, and depose for reasonable cause: The Assembly resolved affirmative, that they have alike power and jurisdiction therein, as is contained in the particular Articies concerning the jurisdiction of the Visiters.  
For as much as there is great corruption in the estate of Bishops, as they are presently made in this Realm, 
Ediuburgh Aprilis 24. 1578.  whereunto the Kirk would provide some stay in time coming, so fare as they may, to the effect that further corruption may be bridled: therefore the Assembly hath concluded, that no more Bishops shall be elected, or made hereafter before the next general Assembly of the Kirk, discharging all Ministers and Chapiters' to proceed any ways in the election of the said Bishops in the mean time, under the pain of perpetual deprivation from their offices.  
The Act above written extended to all times to come, 
Sterling julti 11. 1578.  and all Bishops already elected required to submit themselves to the general Assembly, concerning the reformation of the corruption of that estate, which submission the Bishop of Dunblane willingly offered to the Assembly.  

Sess. 4.  
For as much as the office of a Bishop, as it is now used, 
Dundie, julii 12. 1580. Bishop's as they are, judged unlawful & discharged.  and commonly taken within this Realm, hath no sure warrant, authority, nor good ground out of the Scriptures, but is brought in by the folly and corruption of men's inventions, to the great overthrow of the Kirk of God, The whole Assembly of the Kirk in one voice, after liberty given to all men to reason in the matter, none opponing himself in defending the said pretended Office, Finds and declares the same pretended Office used and termed, as is abovesaid, unlawful in the self, as having neither fundament, ground, nor warrant within the word of God; and ordains, That all such persons as bruike, or shall bruike, hereafter the said Office shall be charged simply to dimit, quite, and leave off the same, as an Office where into they are not called of God: And such like to desist, and cease from all preaching, ministration of the Sacraments, or using any way the Office of Pastors, while they receive de novo admission from the general Assembly, under the pain of Excommunication to be used against them. Wherein if they be found disobedient or contradict this act in any point, the sentence of Excommunication after due admonitions to be executed against them. 
Synodall Assem. blies appointed.  And for better execution of the said Act, It is statute, that a Synodall Assembly shall be holden in every Province, where any usurping Bishops are, and begin the 18. of August next to come, whereto they shall be called, and summoned by the Visitors of the said Countries, to compeire before their Synodall Assemblies, and namely, the Bishop of Saint Andrew's, to compeir in Saint Andrew's, The Bishop of Aberdene in Aberdene, The Bishop of Glascow in Glascow, The Bishop of Murray in Elgyne, to give obedience to the said Act; which if they refuse to do, That the said Synodall Assemblies shall appoint certain brethren of their Ministry, to give them public Admonitions out of the Pulpit, and warnethem in case they disobey, To compeir before the next general Assembly to be holden at Edinburgh, the 20. of October next to come, to hear the sentence of Excommunication pronounced against them for their disobedience. And to this Act the Bishop of Dunblane agreed, submitting himself to be ruled thereby.    

The twelfth Parliament holden at Edinburgh, the fifth of june, the year of God 1592. years, by the right excellent, right high and mighty Prince JAMES the sixth, by the Grace of God, King of Scots: with advice of his Three Estates.  
Ratification of the liberty of the true Kirk: Of gener all and Synodall Assemblies: Of Presbyteries; Of Discipline. All laws of Idolatry are abrogate: Of Presentation to Benefices.  
OUR Sovereign Lord and Estates of this present Parliament, following the laudable, and good example of their Predecessors, hath ratified, and approved, and by the Tenor of this present Act, ratifies and approves all liberties, privileges, immunities, and freedoms whatsoever, given and granted by his Highness, his Regent's in his name, or any of his Predecessors, to the true and holy Kirk presently established within this Realm, and declared in the first Act of his Highness' Parliament the twenty day of October, the year of God 1579. years. And all, and whatsoever Acts of Parliament, and Statutes made of before by his Highness, and his Regent's, anent the liberty and freedom of the said Kirk; and specially the first Act of Parliament, holden at Edinburgh, the twenty four day of October, the year of God 1581. years, with the whole particular Acts there mentioned: Which shall be as sufficient as if the same were here expressed: and all other Acts of Parliament made since, in favour of the true Kirk, and such like, ratifies and approves the general Assemblies appointed by the said Kirk, and declares that it shall be lawful to the Kirk and Ministers every year, at the least, and oftener pro re nata, as occasion and necessity shall require, to hold and keep general Assemblies: Providing that the King's Majesty, or his Commissioners with them, to be appointed by his Highness, be present at ilk General Assembly, before the dissolving thereof, nominate and appoint time and place, when and where the next general Assembly shall be holden: and in case neither his Majesty, nor his said Commissioners be present for the time in that Town, where the said general Assembly is holden: Then and in that case it shall be leasum to the said general Assembly by themselves to nominate and appoint time and place, where the next general Assembly of the Kirk shall be kept, and holden, as they have been in use to do in times by past. And also ratifies and approves the Provincial and Synodall Assemblies to be holden by the said Kirk and Ministers twice ilk year, as they have been, and presently are in use to do within every Province of this Realm: And ratifies and approves the Presbyteries, and particular Sessions appointed by the said Kirk, with the whole Discipline and Jurisdiction of the same Kirk agreed upon by his Majcsty in conference had by his Highness with certain of the Ministers, convened to that effect. Of the which Articles the Tenor follows: Matters to be entreated in Provincial Assemblies: Their Assemblies are constitute for weighty matters, necessary to be entreated by mutual consent, and assistance of brothrens within the Province, as need requires. This Assembly hath power to handle, order, and redress all things omitted or done amiss in the particular Assemblies. It hath power to depose the office bearers of that Province, for good and just causes deserving deprivation. And generally their Assemblies have the whole power of the particular Elderships, whereof they are collected. Matters to be entreated in the Presbyteries: The power of the Presbyteries is to use diligent labours in the bounds committed to their charge, that the Kirkes' be kept in good order: To inquire diligently of naughty and ungodly persons, and to travel to bring them in the way again by Admonition, or threatening of God's judgements, or by correction. It appertains to the Eldership to take heed that the word of God be purely preached within their bounds, the Sacraments rightly ministered, the Discipline entertained, and Ecclesiastical goods uncorruptly distributed. It belongs to this kind of Assemblies, to cause the ordinances made by the Assemblies Provincial, Nationall & general to be kept and put in execution, to make Constitutions which concern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Kirk for decent order in the particular Kirk where they govern: Providing that they altar no rules made by the Provincial, or general Assemblies; And that they make the Provincial Assemblies foresaid, privy to the rules that they shall make: and to abolish Constitutions tending to the hurt of the same. It hath power to excommunicate the obstinate, for maul process being led, and due interval of times observed. Anent particular Kirkes', if they be lawfully ruled by sufficient Ministers and Session, they have power and Jurisdiction in their own Congregation in matters Ecclesiastical; And decrees and declares the Assemblies, Presbyteries, and Sessions, Jurisdiction and Discipline foresaid, to be in all times coming, most just, good and godly in the self, Notwithstanding of whatsoever Statutes, Acts, Canons, Civil or Municipal laws made to the contrary: To the which, and every one of them their presents shall make express derogation. And because there are divers Acts of Parliament made in favour of the Papistical Kirk, tending to the prejudice of the liberty of the true Kirk of God presently professed within this Realm, Jurisdiction and Discipline thereof; which stand yet in the books of the Acts of Parliament not abrogated nor annulled, Therefore his Highness and Estates foresaid, hath abrogated, cassed, and annulled, and by the Tenor hereof, abrogates, casses, and annulles, all Acts of Parliament made by any of his Highness' Predecessors, for maintenance of superstition and idolatry withal, and whatsoever Acts, Laws and Statutes made at any time before the day and date hereof, against the liberty of the true Kirk, Jurisdiction and Discipline thereof, as the same is used and exercised within this Realm.  
And in special, that part of the Act of Parliament, holden at Sterling, the fourth day of November, the year of God 1443. years, commanding obedience to be given to Eugenius the Pope for the time: The Act made by King james the third, in his Parliament holden at Edinburgh, the 24. of February, the year of God 1480. years. And all other Acts whereby the Pope's authority is established. The Act of King james the third in his Parliament holden at Edinburgh the 20. of November, the year of God 1469. years, anent the Saturday, and other vigils to be holy days from Evensong to Evensong.  
Item, that part of the Act made by the Queen Regent, in the Parliament holden at Edinburgh the first day of February, the year of God 1551. years, giving special licence for holding of Pasche and Zuill. Item, the King's Majesty and Estates foresaid, declares, that the 129. Act of the Parliament holden at Edinburgh, the two and twentieth of May, the year of God 1584. years, shall no ways be prejudicial, nor derogate any thing from the privilege that God hath given to the spiritual Office-bearers in the Kirk, concerning heads of Religion, matters of Heresy, excommunication, collation, or deprivation of Ministers, or any such like essential censures, specially grounded and having warrant of the word of God. Item, our Sovereign Lord, and Estates of Parliament foresaid, abrogates, casses, and annihilates the Acts of the same Parliament holden at Edinburgh the said year 1584. years, granting commission to Bishops, and other Judges, constitute in Ecclesiastical causes, to receive his Highness' presentation to Benefices, to give collation thereupon, and to put order to all causes Ecclesiastical, which his Majesty, and Estates aforesaid declares to be expired in the self, and to be null in time coming, of none avail, force or effect. And therefore ordains all Presentations to Benefices to be direct to the particular Presbyteries in all time coming, with full power to give collation thereupon, and to put order to all matters and causes Ecclesiastical within their bounds, according to the Discipline of the Kirk; providing the foresaid Presbyteries be bound and astricted, to receive and admit whatsoever qualified Minister, presented by his Majesty, or laicke Patrons.    

THE FIRST BOOK OF DISCIPLINE.  
To the great Council of Scotland now admitted to the Regiment, by the providence of God, and by the Common consent of the Estates thereof, Your Honour's humble Servitors and Ministers of Christ Jesus within the same, wish grace, mercy, and peace from God the Father of our Lord Jesus Christ, with the perpetual increase of the holy Spirit.  
FRom your Honours weereceived a charge dazed at Edinburgh the 29. of April, in the year of our Lord 1560. requiring and commanding us in the name of the eternal God, as we will answer in his presence, to commit to writing, and in abooke deliver to your wisdoms our judgements touching the reformation of Religion which heretofore in this Realm (as in others) hath been utterly corrupted: upon the receipt whereof (so many of us as were in this Town) did convene, and in unity of mind do offer unto your wisdoms these subsequents for common order and uniformity to be observed in this Realm concerning doctrine, administration of Sacraments, election of Ministers, provision for their sustentation, Ecclesiastical discipline, and policy of the Church; Most humbly requiring your Honours, that as you look for participation with Christ Jesus, that neither ye admit any thing which Gods plain word shall not approve, neither yet that ye shall reject such ordinances as equity, justice, and God's word do specify. For, as we will not bind your wisdoms to our judgements further than we are able to prove by God's plain Scriptures: so must we most humbly crave of you, even as ye will answer in God's presence (before whom both ye and we must appear to render accounts of all our facts) that ye repudiate nothing for pleasure and affection of men, which ye be not able to improve by Gods written and revealed word.  

The first head of Doctrine.  
seeing that Christ Jesus is he whom God the Father hath commanded only to be heard and followed of his sheep, we judge it necessary that his Gospel be truly and openly preached in every Church and Assembly of this Realm, and that all doctrine repugnant to the same, be utterly repressed, as damnable to man's salvation.   

The explication of the first head.  
Jest that upon this generality ungodly men take occasion to cavil, this we add for explication: By preaching of the Gospel we understand not only the Scriptures of the new Testament, but also of the old, to wit, the Law, Prophets, and Histories, in which Christ Jesus is no less contained in figure, than we have him now expressed in verity And therefore with the Apostle we affirm, that all Scripture inspired of God is profitable to in struck, to reprove, and to exhort. In which books of old and new Testaments, we affirm that all thing necessary for the instruction of the Church, and to make the man of God perfect, is contained and sufficiently expressed.  
By the contrary doctrine we understand whatsoever men by laws, counsels, or constitutions, have imposed upon the conseiences of men, without the expressed commandment of God's word, such as be the vows of chastity, for swearing of marriage, binding of men and women to several and disguised apparels, to the superstitious observation of fasting days, difference of meat for conscience sake, prayer for the dead, and keeping of holy days of certain Saints commanded by man, such as be all those that the Papists have invented, as the feasts (as they term them) of the Apostles, Martyrs, Virgins, of Christmas, Circumcision, Epiphanie, Purification, and other fond feasts of our Lady: which things because in God's Scriptures they neither have commandment nor assurance, we judge them utterly to be abolished from this Realm: affirming farther that the obstinate maintainers and teachers of such abominations ought not to escape the punishment of the civil Magistrate.   

The second head of Sacraments.  
TO Christ Jesus his holy Gospel truly preached, of necessity it is, that his holy Sacraments be annexed, and truly ministered, as seals and visible confirmations of the spiritual promises contained in the word; and they be two, to wit, Baptism, and the holy Supper of the Lord jesus, which are then rightly ministered, when by a lawful Minister the people, before the administration of the same, are plainly instructed, and put in mind of God's free grace and mercy, offered unto the penitent in Christ Jesus: when God's promises are rehearsed, the end and use of Sacraments preached and declared, and that in such a tongue as the people do understand: when farther to them is nothing added, from them nothing diminished, and in their practice nothing changed besides the Institution of the Lord jesus, and practise of his holy Apostles.  
And albeit the order of Geneva which now is used in some of our Churches, is sufficient to instruct the diligent Reader how that both these Sacraments may be rightly ministered, yet for an uniformity to be kept, we have thought good to add this as superaboundant.  
In Baptism we acknowledge nothing to be used except the element of water only (that the word and declaration of the promises ought to preceded we have said before) wherefore whosoever presumeth in Baptism to use oil, salt, wax, spittle conjuration and crossing accuseth the perfect institution of Christ lesus, of imperfection. For it was void of all such inventions devised by men, and such as would presume to alter Christ's perfect Ordinance you ought severely to punish.  
The Table of the Lord is then most rightly ministered when it approacheth most near to Christ's own action. But plain it is, that at Supper Christ jesus sat with his Disciples; and therefore do we judge that sitting at a Table is most convenient to that holy action, that bread and wine ought to be there, that thanks ought to be given, distribution of the same made, and commandment given that the bread should be taken and eaten, and that all should likewise drink of the cup of wine, with declaration what both the one and the other is: we suppose no godly man will doubt: For as touching the damnable error of the Papists, who dare defraud the Common people of the one part of that holy Sacrament, to wit, of the cup of the Lords blood, we suppose their error to be so manifest, that it needeth no confutation: neither yet intent we to confute any thing in this our simple Confession, but to offer public disputation to all that list oppugn any thing affirmed by us.  
That the Minister break the bread and distribute the same to those that be next unto him, commanding the rest, every one with reverence and sobriety to break with other, we think it nearest to Christ's action, and to the perfect practice, as we read in Saint Paul; during the which action we think it necessary, that some comfortable places of the Scripture be read, which may bring in mind the death of Christ Jesus, and the benefit of the same. For seeing that in that action we ought chief to remember the Lords death, we judge the Scriptures making mention of the same, most apt to stir up our dull minds then, and at all times. Let the discretion of the Ministers appoint the places to be read as they think good. What times we think most convenient for the administration of the one and of the other of these Sacraments, shall be declared in the policy of the Church.   

The third head touching the abolishing of Idolatry.  
AS we require Christ Jesus to be truly preached, and his holy Sacraments rightly ministered, so cannot cease to require Idolatry, with all monuments and places of the same. as Abbeys, Monkeries, Friaries, nunneries, Chappeis, Chanteries, Cathedral Churches, Chanonries, Colleges, others then presently are Parish Churches or Schools, to be utterly suppressed in all bounds and places of this Realm (except only Palaces, Mansions, and dwelling places adjacent thereto, with Orchards and Yards of the same) as also that Idolatry may be removed from the presence of all persons, of what estate or condition that ever they bewithin this Realm.  
For let your Honours assuredly be persuaded, that where idolatry is maintained, or permitted, where it may be suppressed, that there shall God's wrath reign, not only upon the blind and obstinate idolater, but also the negligent sufferers, especially if God have armed their hands with power to suppress such abomination.  
By Idolatry we understand, the Mass, invocation of Saints, adoration of Images, and the keeping and retaining of the same. And finally all honouring of God, not contained in his holy word.   

The fourth head concerning Ministers, and their lawful Election.  
IN a Church reform, or tending to reformation, none ought to presume either to preach, either yet to Minister the Sacraments, till that orderly they be called to the same. Ordinary Vocation consisteth in Election, Examination, and Admission. And because that Election of Ministers in this cursed Papistry hath altogether been abused, we think expedient to entreat it more largely. It appertaineth to the people, and to every several Congregation to elect their Minister: And in case that they be found negligent therein the space of forty days, The best reformed Church to wit, the Church of the Superintendent with his Council, may present unto them a man whom they judgeapt, to feed the flock of Christ Jesus, who must be examinated as well in life and manners, as in doctrine and knowledge. And that this may be done with more exact diligence, the persons that are to be examinated, must be commanded to appear before men of soundest judgement remaining in some principal Town next adjacent unto them, as they that be in Fyfe, Angus, Mearnes or Straitharne, to present themselves in Saint Andrew's, These that be in Lowthian, Merse or Tevidaill to Edinburgh, and likewise those that be in other Countries must resort to the best reformed City and Town, that is, to the Town of the Superintendent, where, first in the Schools, or, failing thereof, in open assembly, and before the Congregation, they must give declaration of their gifts, utterance and knowledge, by interpreting some place of Scripture to be appointed by the Ministry; which being ended, the person that is presented, or that offereth himself to the administration of the Church, must be examined by the Ministers and Elders of the Church, and that openly, and before all that list to hear, in all the chief points that now be in controversy betwixt us and the Papists, Anabaptists, Arrians, or other such enemies to the Christian Religion. In which, if he be found sound, able to persuade by wholesome doctrine, and to convince the gaine-sayer, then must he be directed to the Church and Congregation where he should serve, that there in open andience of his Flock in divers public Sermons, he may give confession of his faith in the article of Justification, in the Office of Christ Jesus, of the number, effect, and use of the Sacraments, and finally of the whole Religion which heretofore hath been corrupted by the Papists. If his doctrine be found wholesome and able to instruct the simple, and if the Church justly can reprehend nothing in his life, doctrine, nor utterance, than we judge the Church, which before was destitute, unreasonable, if they tefuse him whom the Church did offer, and they should be compelled by the censure of the Council and Church, to receive the person appointed, and approved by the judgement of the godly and learned: unless that the same Church, have presented a man better, or as well qualified to the examination, before that this foresaid trial was taken of the person presented by the council of the whole Church: As for example, The council of the Church, presents to any Church a man to be their Minister, not knowing that they are otherwise provided: in the mean time, the Church is provided of another, sufficient in their judgement for that charge, whom they prefent to the learned Ministers, and next reform Church to be examined. In this case the presentation of the people, to whom he should be appointed Pastor, must be preferred to the presentation of the council, or greater Church, unless the person presented by the inferior Church be judged unable of the Regiment by the Learned. For altogether this is to be avoided, that any man be violently intruded or thrust in upon any Congregation. But this liberty with all care must be reserved to every several Church, to have their Votes and Suffrages in election of their Ministers. But violent intrusion we call not, when the council of the Church in the fear of God, and for the salvation of the people, offereth unto them a sfficient man to instruct them, whom they shall not be forced to admit before just examination, as before is said.   

What may unable any person, that he may not be admitted to the Ministry of the Church.  
IT is to be observed, that no person, noted with public infamy, or being unable to edify the Church by wholesome doctrine, or being known of corrupt judgement, be either promoted to the regiment of the Church, or yet retained in Ecclesiastical administration.   

Explication.  
BY public infamy we understand, not the common sins and offences which any hath committed in time of blindness, by fragility, (if of the same by a better and more sober conversation he hath declared himself verily penitent) but such capital crimes as the Civil sword ought and may punish with death by the word of God. For besides that the Apostle requireth the life of Ministers to be so irreprehensible, that they have a good testimony from those that be without, we judge it a thing unseemly and dangerous, that he shall have public authority to preach to others life everlasting, from whom the Civil Magistrate may take the life temporal for a crime publicly committed. And if any object, that the Prince hath pardoned his offence, and that he hath publicly repent, and so not only his life is in assurance, but also that he may be received to the Ministry of the Church; We answer, that repentance doth not take away the temporal punishment of the Law, neither doth the pardon of the Prince remove his infamy before man.  
That the life and conversation of the person presented, or to be elected may be the more clearly known, public edicts should be directed to all parts of this Realm, or at the least to those parts where the person had been most conversant: as where he was nourished in letters, or where he continued since the years of infancy and childhood were passed. Strait commandment would be given that if any capital crimes were committed by him, that they should be notified; as if he had committed wilful murder, adultery, if he were a common fornicator, a thief, a drunkard, a fighter, brawler, or contentious person. These Edicts ought to be notified in the chief Cities, with the like charge and commandment, with declaration that such as concealed his sins known did deceive and betray (so fare as in them lay) the Church which is the Spouse of Christ Jesus, and did communicate with the sins of that wicked man.   

Admission.  
THe Admission of Ministers to their offices must consist in consent of the people, and Church whereto they shall be appointed, and approbation of the learned Ministers appointed for their examination.  
We judge it expedient that the Admission of Ministers be in open audience, that some special Minister make a Sermon touching the duty and office of Ministers, touching their manners, conversation and life: as also touching the obedience which the Church oweth to their Ministers. Commandment should be given as well to the Minister as to the people, both being present: to wit, That he with all careful diligence attend upon the flock of Christ Jesus over the which he is appointed Preacher: That he will walk in the presence of God so sincerely, that the graces of the Holy spirit may be multiplied into him, and in the presence of men so soberly and uprightly, that his life may confirm in the eyes of men, that which by tongue and word he persuaded unto others. The people would be exhorted to reverence and honour their Ministers, chosen as the servants and Ambassadors of the Lord Jesus, obeying the commandments which they pronounce from God's mouth and book, even as they would obey God himself. For whosoever heareth Christ's Ministers, heareth himself; and whosoever rejecteth and despiseth their ministry and exhortation, rejecteth and despiseth Christ jesus. Other ceremony than the public approbation of the people, and declaration of the chief Minister, that the person there presented is appointed to serve the Church, we cannot approve; for labeit the Apostles used imposition of hands, yet seeing the miracle is ceased, the using of the ceremony we judge not necessary.  
The Minister elected, or presented, examined, and as said is, publicly admitted, may neither leave the flock at his pleasure to which he had promised his fidelity and labours, neither yet may the flock reject nor change him at their appetite, unless they be able to convict him of such crimes as deserve deposition, whereof we shall after speak. We mean not but that the whole Church, or the most part thereof, for just considerations, may transfer a minister from one Church to another: neither yet mean we, that men who now serve as it were of benevolence, may not be appointed and elected to serve in other places; but once being solemnly elected, and admitted, we cannot approve that they should change at their own pleasure.  
We are not ignorant that the rarity of godly and learned men, shall seem to some a just reason why that so straight and sharp examination should not be taken universally, for so it shall appear, that the most part of the Kirks shall have no Minister at all. But let these men understand, that the lack of able men shall not excuse us before God, if by our consent unable men be placed over the flock of Christ Jesus. As also that amongst the Gentiles godly and learned men were also rare, as they be now amongst us, when the Apostle gave the same rule to try and examine Ministers, which we now follow. And last, let them understand that it is alike to have no Minister at all, and to have an Idol in the place of a true Minister: Yea and in some case it is worse, for those that be utterly destitute of Ministers, will be diligent to search for them; but those that have a vain shadow, do commonly without further care content themselves with the same, and so remain they continually deceived, thinking that they have a Minister, when in very deed they have none. For we cannot judge him a dispensator of God's mysteries, that in no wise can break the bread of life to the fainting and hungry souls. Neither judge we that the Sacraments can be rightly ministered by him in whose mouth God hath put no Sermon of exhortation. The chiefest remedy left to your Honours, and to us, in all this rarity of true Ministers, is fervent prayer unto God, that it will please his mercy to thrust out faithful workmen in this his harvest. And next, that your Ho. with consent of the Church, are bound by your authority to compel such men as have gifts and graces able to edify the Church of God, that they bestow them where greatest necessity shall be known. For no man may be permitted to live idle, or as themselves list; but must be appointed to travel where your wisdoms and the Church shall think expedient: We cannot prescribe unto your Honour's certain rules how that ye shall distribute the Ministers and learned men, whom God hath already sent unto you. But hereof we are assured, that it greatly hindereth the progress of Christ's Gospel within this poor Realm, that some altogether abstract their labours from the Church, and others remain altogether in one place, the most part of them being idle. And therefore of your Honours we require in God's name, that by your authority, which ye have of God, ye compel all men to whom God hath given any Talon to persuade by wholesome doctrine, to bestow the same, if they be called by the Church, to the advancement of Christ's glory, and the comfort of his troubled flock. And that ye with the consent of the Church, assign unto your chiefest workmen, not only Towns to remain in, but also Provinces; that by their faithful labours, Churches may be erected, and order established where none is now. And if on this manner ye shall use your power and authority, chief seeking God's glory, and the comfort of your brethren, we doubt not but God shall bless you and your enterprises.   

For Readers.  
TO the Churches where no Ministers can be had presently, must be appointed the most apt men that distinctly can read the common prayers and the Scriptures, to exercise both themselves and the Church, till they grow to greater perfection; and in process of time, be that is but a Reader, may attain to a farther degree, and by consent of the Church, and discreet Ministers, may be permitted to minister the Sacraments, but not before that he be able some what to persuade by wholesome doctrine, beside his reading, and be admitted to the Ministry, as before is said. Some we know that of long time have professed Christ Jesus, whose honest conversation deserveth praise of all godly men, and whose knowledge also might greatly help the simple, and yet they only content themselves with reading; these must be animated, and by gentle admonition encouraged by some exhortation to comfort their brethren, and so they may be admitted to administration of the Sacraments; but such Readers as neither have had exercise, not continuance in Christ's true religion, must abstain from ministration of the Sacraments, till they give declaration and witnessing of their honesty and further knowledge, that none be admitted to preach, but they that are qualified therefore, but rather be retained Readers, and such as are Preachers already, not found qualified therefore, by the Superintendent, be placed to be Readers.   

The fifth head concerning the provision for the Mistress, and for the distribution of the rents and possessions justly appertaining to the Church.  
seeing that of our Master Christ Jesus, and his Apostle Paul we have, that the workman is worthy of his reward, and that the mouth of the labouring exe ought not to be musseled, of necessity it is, that honest provision be made for the Ministers, which we require to be such, that they have neither occasion of solicitude, neither yet of insolency and wantonness. And this provision must be made not only for their own sustentation, during their lives; but also for their Wives and Children after them. For we judge it a thing most contrarious to reason, godliness and equity, that the Widow and the Children of him who in his life did faithfully serve in the Kirk of God, and for that cause did not carefully make provision for his family, should after his death be left comfortless of all provision: which provision for the Wives of the Ministers after their decease is to be remitted to the discretion of the Kirk. Difficile it is to appoint a several stipend to every Minister, by reason that the charge and necessity of all, will not be alike. For some will be continuers in one place, some will be compelled to travel, and oft to change their dwelling place (if they shall have charge of divers Kirkes';) among these some will be burdened with Wife and Children, and one with more than others, and some perhaps will be single men. If equal stipends should be appointed to these that in charge should be so unequal, either should the one suffer penury, or else should the other have superfluity and too much. We judge therefore that every Minister have sufficient whereupon to keep an house, and be sustained honestly in all things necessary as well for keeping of his house and , flesh, fish, books, fuel, and other things necessary, of the rents and treasury of the Kirk, at the discretion of the Congregation conform to the quality of the person and necessity of the time: Wherein it is thought good that every Minister shall have at least forty bolls meal, twenty six bolls malt, to find his house bread and drink, and more so much as the diseretion of the Church finds necessary; besides money for buying of other provision to his house and other necessaries: the modification whereof is referred to the judgement of the Kirk, to be made every year at the choosing of the Elders and Deacons of the Kirk. Providing always that there be advanced to every Minister sufficient provision for a quarter of a year beforehand of all things. But to him that travels from place to place, whom we call Superintendent, who remains as it were a month or less in one place for establishing of the Kirk, and for the same purpose changing to another, must consideration be had. And therefore to such we think six chalders beer, nine chalders meal, three chalders oats, six hundreth merkes money, to be eiked and paired at the discretion of the Prince and Council of the Reasme, to be paid to him in manner foresaid. The Children of the Ministers must have the liberties of the Cities next adjacent, where their Fathers laboured, freely granted. They must have the privileges in Schools, and bursisses in Colleges; That is, that they shall be sustained at learning, if they be found apt thereto: And failing thereof, that they be put to some handicraft; or exercised in some virtuous industry, whereby they may be profitable members of the Commonwealth, and the same we require of their Daughters: To wit, that they be virtuously brought up, and honestly doted when they come to maturity of years at the discretion of the Kirk. And this in God's presence we witness we require not so much for ourselves, or for any that appertain to us, as that we do it for the increase of virtue and learning, and for the profit of the posterity to come. It is not to be supposed that any man will dedicate himself and his Children so to God and to his Kirk, that they look for no worldly commodity, but this cankered nature which we bear is provoked to follow virtue when it seethe profit and honour thereto annexed; and contrarily, then is virtue in many despised, when virtuous and godly men are without honour: and sorry would we be that poverty should discourage men from study, and following of the way of virtue, by which they might edify the Kirk and flock of Christ Jesus. Nothing have we spoken of the stipend of Readers, because if they can do nothing but read, they neither can be called nor judged true Ministers, and yet regard must be had to their labours; but so that they may be suprred forward to virtue, and not by any stipend appointed for their reading to be retained in that estate. To a Reader therefore that is newly entered, forty merkes, or more or less, as Parishioners and Readers can agree, is sufficient: Provided that he teach the Children of the Parish, which he must do, beside the reading of the common prayers, and books of the old and new Testament. If from reading he begin to exhort, and explain the Scriptures, than ought his stipend to be augmented, till finally he come to the honour of a Minister. But if he be found unable after two years, then must he be removed from that office, and discharged of all stipend, that another may be proved as long. For this always is to be avoided, that none who is judged unable to come at any time to some reasonable knowledge whereby he may edify the Kirk, shall be perpetually sustained upon the charge of the Kirk. Farther it must be avoided, that no child, nor person within age, that is, within twenty one years of age, be admitted to the office of a Reader. But Readers ought to be endued with gravity and discretion, lest by their lightness the prayers or Scriptures read be of less price or estimation. It is to be noted that the Reader be put in the Kirk at the admission of the Superintendent. The other sort of Readers, who have long continued in godliness, and have some gift of exhortation, who are of hope to attain to the degree of a Minister, and teach the Children; we think an hundred merkes, or more or less, at the discretion of the Kirk, may be appointed; so that difference be made, as is said, betwixt them and the Ministers, that openly preaches the word and ministers the Sacraments.  
Rests yet two sorts of people to be provided for, upon that which is called the Patrimony of the Kirk, to wit, the poor, and teachers of the youth-head. Every several Kirk must provide for the poor within itself: For fearful and horrible it is, that the poor, whom not only God the Father in his Law, but Christ Jesus in his Evangell, and the holy Spirit speaking by Saint Paul hath so earnestly commended to our care, are universally so contemned and despised. We are not Patroness for stubborn and idle beggars, who running from place to place make a craft of their begging, whom the civil Magistrate ought to punish: But for the Widow and Fatherless, the aged, impotent or lamed, who neither can, nor may travel for their sustentation; we say that God commands his people to be careful, and therefore for such, as also for persons of honesty fallen into decay and poverty, ought such provision to be made, that of our abundance their indigence might be relieved. How this most conveniently, and most easily may be done in every City, and other parts of this Realm, God will show you wisdom, and the means, so that your minds be godly inclined thereto. All must not be suffered to beg that gladly would so do, neither yet must beggars remain where they would; but the stout and strong beggars must be compelled to work; and every person that may not work, must be compelled to repair to the place where he or she was borne, unless of long continuance they have remained in one place, and there reasonable provision must be made for sustentation, as the Kirk shall appoint. The order nor sums in our judgements can not particularly be appointed unto such times as the poor of every City, Town and Parish be compelled to repair to the places where they were borne, or of their residence, where their names and number must be taken and put in roll, and then may the wisdom of the Kirk appoint stipends accordingly.   

The Head of the Superintendents.  
BEcause we have appointed a larger stipend to them that shall be Superintendents then to the rest of the Ministers, we have thought good to signify to your Honours such reasons as moved us to make difference betwixt Preachers at this time, as also how many Superintendents we think necessary, with their bounds, office, election and causes that may deserve deposition from that charge.  
We consider, that if the Ministers whom God hath endowed with his singular graces amongst us should be appointed to several places there to make their continual residence, that then the greatest part of the Realm should be destitute of all doctrine: which should not only be the occasion of great murmur, but also be dangerous to the salvation of many. And therefore we have thought it a thing most expedient at this time, that from the whole number of godly and learned men, now presently in this Realm, be selected ten or twelve (for in so many Provinces we have divided the whole) to whom charge and commandment should be given, to plant and erect Kirkes', to set, order, and appoint Ministers, as the former order prescribes, to the Countries that shall be appointed to their care where none are now. And by their means, your love and common care over all Inhabitants of this Realm, to whom you are equally debtors, shall evidently appear; as also the simple and ignorant, who perchance have never heard Jesus Christ truly preached, shall come to some knowledge: By the which many that are dead in superstition and ignorance, shall attain to some feeling of godliness, by the which they may be provoked to search and seek farther knowledge of God, and his true Religion and worshipping: whereby the contrary, if they shall be neglected, then shall they not only grudge, but also seek the means whereby they may continue in their blindness, or return to their accustomed Idolatry; and therefore nothing we desire more earnestly than that Christ Jesus be universally once preached throughout this Realm, which shall not suddenly be, unless that by you men be appointed, and compelled faithfully to travel in such Provinces as to them shall be assigned.   

The names of the places of residence and several Dioceses of the Superintendents.  
INprimis, The Superintendent of Orknay, whose Diocese shall comprehend the Isles, Orknay, Zetland, and Cathnes, and Stranaver: his residence to be in Kirkwall.  
The Superintendent of Rosse, whose Diocese shall comprehend Rosse, Sutherland, Murray, with the north Isles of the Sky, and Lewes with the adjacents: his residence to be in the Channonric of Rosse.  
The Superintendent of Argyle, whose Diocese shall comprehend Argyle, Kyntire, Lorne, the south Iles, Arran and Buite with their adjacents, with Lochwhaber: his residence to be in Argyle.  
The Superintendent of Aberdene, whose Diocese is betwixt Dee and Spay containing the Shirefdom of Aberdene and Bamfe: whose residence shall be in old Aberdene.  
The Superintendent of Brechen, whose Diocese shall be the whole Shirefdomes of the Mernes, Angus, and the braes of Marre to Dee: his residence to be in Brechen.  
The Superintendent of Fife and Fotheringhame to Stirling, and the whole Shirefdome of Perth: his residence to be in Saint Andrew's.  
The Superintendent of Edinburgh, whose Diocese shall comprehend the whole Shirefdome of Lowthian and Stirling, and the Southside of the water of Forth: his residence to be in Edinburgh.  
The Superintendent of jedburgh, whose Diocese shall comprehend the whole Tivitdail, Tweddail, Liddisdail, and thereto is added by consent of the whole Kirk, the Merse, Lawderdaill and Weddaill, with the forest of Etrick: his residence to be in jedburgh.  
The Superintendent of Glasgow, whose Diocese shall comprehend Clidsdaill, Renfrew, Menteth, Lennox, Kyle and Cuninghame: his residence to be in Glasgow.  
The Superintendent of Dumfriesse, whose Diocese shall comprehend Galloway, Carrik, Nithisdal, Annandaile with the rest of the dailes in the West: his residence to be in Dumfriesse.  
Those men must not be suffered to live as your idle Bishops have done heretofore: neither must they remain where gladly they would, but they must be Preachers themselves, and such as may not make long residence in any place till their Kirkes' be planted and provided of Ministers, or at the least of Readers. Charge must be given to them that they remain in no place above twenty days in their visitation, till they have passed through their whole bounds. They must thrice every week preach at the least; and when they return to their principal Town and Residence, they must be likewise exercised in preaching and edification of the Kirk: and yet they must not be suffered to continue there so long, that they may seem to neglect their other Kirkes': But after they have remained in their chief Town three or four Months at most, they shall be compelled (unless by sickness they be retained) to re-enter in visitation. In which they shall not only preach, but also examine the life, diligence and behaviour of the Ministers, as also the order of the Kirkes', the manners of the people. They must further consider how the poor be provided, how the youth be instructed: They must admonish where admonition needeth, and dress such things as by good counsel they be able to appease. And finally they must note such crimes as be heinous, that by the censure of the Kirk the same may be corrected. If the Superintendent be found negligent in any of the chief points of his office, and specially if he be noted negligent in preaching of the word, and visitation of the Kirkes'; or if he be convict of such crimes, which in common Ministers are damned, he must be deposed, without respect of his person, or office.   

The Election of Superintendents.  
IN this present necessity, the nomination, examination, and admission of the Superintendent cannot be so strait, as we require, and as afterward it must be. For this present, therefore we think it expedient, that either your Honours by yourselves nominate so many as may serve the forewritten Provinces: or that ye give commission to such men as ye suppose the fear of God to bein, to do the same. And the same men being called in your presence shall be by you, and such as your Hon, pleases call unto you for consultation in that case, appointed to their Provinces. We think it expedient, and necessary, that as well the Gentlemen, as Burgess of every diocy be made privy at the same to the election of the Superintendent; as well to bring the Kirk in some practice of her liberty, as that the Pastor may be the better favoured of the flock whom themselves have chosen. If your Honours cannot find for this present so many able as necessity requireth, then in our judgements, more profitable it is those Provinces vaike till God provide better for them, than that men unable to edific and govern the Kirk, so suddenly be placed in that charge; for experience hath teached us what pestilence hath been engendered in the Kirk by men unable to discharge their offices. When therefore after three years any Superintendent shall departed, or chance to be deposed, the chief Town within the Province, to wit, the Ministers, Elders and Deacons, with the Magistrate and Council of the same Town, shall nominate, and by public Edicts proclaim, as well to the Superintendent, as to two or three Provinces next adjacent, two or three of the most learned and godly Ministers within the whole Reasme, that from amongst them, one with public consent may be elected and appointed to the office then vacant: And this the chief Town shall be bound to do within the space of twenty days; which being expired, and no man presented, then shall three of the next adjacent Provinces with consent of their Superintendents, Ministers and Elders, enter in the right and privilege of the Town, and shall present every one of them, one or twa, if they list, to the chief Town to be examined, as the order requires. As also it shall be lawful for all the Kirkes' of the Diocese to nominate within the same time such persons as they think worthy to stand in Election, who all must be put in an Edict.  
After nomination to be made, public Edicts must be sent forth, warning all men that have any exception against the persons nominate, or against any of them, to be present in the chief Town at the day affixed, and place, to object what they can against the election of any of them. Thirty days we think sufficient to be assigned thereto. Thirty days we mean after the nomination be made; which day of the election being come, the whole Ministers of the Province, with three or four Superintendents next adjacent, or that shall be thereto nominated, shall examine, not only the learning, but also the manners, prudence and hability to govern the Kirk, of all these that be nominated: that he who shall be found most worthy may be burdened with the charge. If the Ministers of the whole Provinces should bring with them the votes of them that were committed to their care, the election should be the more free. But always the votes of them that convene, should be required. The examinations must be publicly made. They that stand in election must publicly preach, and men must be charged in the name of God, to vote according to conscience, and not after affection.  
If any thing be objected against him that standeth in election, the Superintendents and Ministers must consider whether the objection be made of conscience or malice, and they must answer accordingly. Other ceremonies then sharp examination, approlation of the Ministers, and Superintendents, with the public consent of the Elders and people, we cannot allow.  
The Superintendent being elected, and appointed to his charge, must be subject to the censure and correction of Ministers and Elders, not of his chief Town only, but also of the whole Province, over the which he is appointed Overseer.  
If his offence be known, and the Ministers and Elders of the Town and Province be negligent in correcting of him, than the next one or two Superintendents with their Ministers and Elders, may convent him, and the Ministers and Elders of his chief Town (provided that it be within his own Province or chief Town) may accuse or correct as well the Superintendent in these things that are worthy of correction, as the Ministers and Elders of their negligence and ungodly tolerance of his offence.  
Whatsoever crime deserves deposition or correction of any other Minister, deserveth the same in the superintendent, without exception of persons.  
After that the Kirk is established, and three years be passed, we require that no man be called to the office of a Superintendent, who hath not at the least two years given declaration of his faithful labours in the ministry of the same Kirk.  
No Superintendent may be transferred at the pleasure or request of any one Province, no not without the consent of the whole council of the Kirk, and that for grave causes and considerations.  
Of one thing in the end we must admonish your Honours, to wit, that in the appointing of the Superintendents for this present, ye dis-appoint not your chief Towns, and where learning is exercised, of such Ministers as more may profit by residence in one place, then by continual travel from place to place. For if ye so do, the youth in these places shall lack the profound interpretation of Scripture: and so shall it be long before your garden send forth many plants; where by the contrary, if one or two Towns be continually exercised as they may, the Commonwealth shall shortly feast of their fruit, to the comfort of the godly.   

For the Schools.  
SEeing that the office and duty of the godly Magistrate, is not only to purge the Church of God from all superstition, and to set it at liberty from tyranny and bondage, but also to provident the utmost of his power, how it may abide in some purity in the posterity following, we can but freely communicate our judgements with your Honours in this behalf.   

The necessity of Schools.  
SEeing that God hath determined that his Kirke here in earth shall be taught not by Angels, but by men; and seeing that men are borne ignorant of God, and of all godliness, and seeing also he ceases to illuminate men miraculously, suddenly changing them as he did the Apostles, and others in the primitive Kirke: Of necessity it is that your Honours be most careful for the virtuous education, and godly up-bringing of the youth of this Realm: if either ye now thirst unfeignedly the advancement of Christ's glory, or yet desire the continuance of his benefits to the generation following. For as the youth must succeed to us, so we ought to be careful that they have knowledge and erudition to profit and comfort that which ought to be most dear to us, to wit, the Kirk and spouse of our Lord Jesus. Of necessity therefore we judge it, that every several Kirk have one Schoolmaster appointed, such a one at least as is able to teach Grammar, and the Latin tongue; if the Town be of any reputation. If it be upaland, where the people convene to the doctrine but once in the week, then must either the Reader, or the Minister there appointed, take care over the children and youth of the parish, to instruct them in the first rudiments, and especially in the Catechism as we have it now translated in the book of the common order, called the order of Geneva. And further we think it expedient, that in every notable Town, and specially in the Town of the Superintendent, there be erected a College, in which the arts at least Logic and Rhetoric, together with the tongues, be read by sufficient Masters, for whom honest stipends must be appointed. As also provision for those that be poor, and not able by themselves, nor by their friends to be sustained at letters, and in special these that come from Landward. The fruit and commodity hereof shall suddenly appear. For first, the youth-head and tender children shall be nourished, and brought up in virtue in presence of their friends, by whose good attendance many inconveniences may be avoided, in which the youth commonly fall, either by over much liberty, which they have in strange and unknown places, while they cannot rule themselves: or else for lack of good attendance, and such necessity as their tender age requires. Secondly, the exercise of Children in every Kirk, shall be great instruction to the aged. Last, the great Schools, called the Universities, shall be replenished with these that shall be apt to learning. For this most be carefully provided, hat no Father of what estate or condition that ever he be, use his Children at his own fanta●e, especially in their youth-head, but all must be compelled to bring up their Children in learning and virtue.  
The rich and potent may not be permitted to suffer their Children to spend their youth in vain idleness, as heretofore they have done: But they must be exhorted, and by the censure of the Kirk compelled to dedicate their Sons by good exercises to the profit of the Kirk, and Commonwealth; and that they must do of their own expenses, because they are able. The Children of the poor must be supported and sustained of the charge of the Kirk, trial being taken whether the Spirit of docility be in them found, or not: If they be found apt to learning and letters, then may they not (we mean, neither the Sons of the rich, nor yet of the poor) be permitted to reject learning, but must be charged to continue their study, so that the Commonwealth may have some comfort by them. And for this purpose must discreet, grave, and learned men be appointed to visit Schools for the trial of their exercise, profit and continuance: To wit, the Minister and Elders, and the rest of learned men in every Town shall in every quarter make examination how the youth have profited.  
And certain times must be appointed to reading and learning of the Catechism, and certain to the Gramma and to the Latin tongues, and a certain to the Arts of Philosophy, and the tongues; and certain to that study in the which they intent chief to travel for the profit of the Commonwealth. Which time being expired, we mean in every course, the Children should either proceed to the farther knowledge, or else they must be set to some handicraft, or to some other profitable exercise; providing always that first they have further knowledge of Christian Religion: To wit, the knowledge of God's Law and Commandments, the use and office of the same: the chief Articles of the beleese, the right form to pray unto God; the number, use, and effect of the Sacraments: the true knowledge of Christ Jesus, of his Office and Natures, and such others, without the knowledge whereof neither any man deserves to be called a Christian, neither ought any to be admitted to the participation of the Lords Table: and therefore their principles ought and must be learned in the youth-head.   

The Times appointed to every course.  
TWo years we think more than sufficient to learn to read perfectly, to answer to the Catechism, and to have some enters in the first Rudiments of Grammar; to the full accomplishment whereof (we mean of the Grammar) we think other three years or four at most sufficient to the Arts, to wit, Logic and Rhetoric, and to the Greek tongue four years, and the rest till the age of 24 years, to be spent in that study, wherein the Learner would profit the Church, or Commonwealth, be it in the Laws, Physic, or Divinity, which time of 24. years being spent in the Schools, the Learner must be removed to serve the Church or Commonwealth, unless he be found a necessary Reader in this same College or University. If God shall move your hearts to establish and execute this order, and put these things in practice, your whole Realm, we doubt not, within few years will serve itself of true Preachers, and of other Officers necessary for the Commonwealth.   

Of the Erection of Universities.  
THe Grammar School being erected, and of the tongues (as we have said) next we think it necessary there be 3. Universities in this whole Realm, established in 3. Towns accustomed. The first in S. Andrew's, the second in Glasgow, and the third in Aberdein. And in the first University and principal, viz. S. Andrew's, that there be 3. Colleges, and in the first College, which is the entry of the University, therebe four classes or seages, the first to the new Supposts shall be only Dialecticae next only Mathematicae, the third of Physic only, the fourth of Medicine. And in the second College, two classes or seages, the first of Moral Philosophy, the second of the Laws. And in the third College two classes or seages, the first of the tongues, to wit, Greek and Hebrew, the second of Divinity.   

Of Readers, and of the degrees and time of study.  
ITem, in the first College and first Class, shall be a Reader of Dialectica, who shall accomplish his course thereof in a year. In Mathematica, which is the second Class, shall be a Reader which shall complete his course of Arithmetica, Geometry, Cosmography, and Astrology in one year. In the third class shall be a Reader of natural Philosophy, who shall complete his course in one year. And who after their three years by trial and examination, shall be found sufficiently instructed in the foresaid sciences, shall be Laureate, and Graduate in Philosophy. In the fourth class, shall be a Reader of Medicine, who shall complete his course in 5. years, after the study of the which time, being by examination found sufficient, they shall be graduate in Medicine.  
Item, in the second College, in the first class, one Reader only in the Ethics, Economics, and Politics, who shall complete his course in the space of one year. In the second class shall be two Readers in the Muncipall and Roman Laws, who shall complete his course in 4. years, after which time being by examination found sufficient, they shall be graduate in the Laws.  
Item, in the third college, in the first class, one reader of the Hebrew, and another of the Greek tongue, who shall complete the Grammar thereof in 3. months, and the remanent of the year, the Reader of the Hebrew shall interpret one book of Moses, the Prophets, or the Psalms, so that this course and class shall continue one year. The Reader of the Greek shall interpret some book of Plato, together with some place of the new Testament. In the second class shall be two Readers in Divinity, the one in the new Testament, the other in the old, who shall complete their course in five years: after which time, who shall be found by examination sufficient, they shall be graduate in divinity.  
Item, we think expedient that none be admitted to the first College, and to he Supposts of the University, unless he have from the Master of the School, and Minister of the Town where he was instructed in the tongues, and testimony of his learning, docility, age and parentage: and likewise trial be taken by certain Examinators, depute by the Rector and Principals of the same. And if he be found sufficiently instructed in the Dialectica, he shall incontinent the same year be promoted to the class of Mathematica.  
Item, that none be admitted to the class of Medicine, but he that shall have his testimonial of his time well spent in Dialectica, Mathemasica, and Physic, and of his docility in the last.  
Item, that none be admitted unto the class of the Laws, but he that shall have sufficient testimonials of his time well spent in Dialectica, Mathematica, Physica, Ethics, Economics, and Politics, and of his docility in the last.  
Item, that none be admitted unto the class & siege of Divinity, but he that shall have sufficient testimonials of his time well spent in Dialectica, Mathematica, Physica, Ethica, Oeconomica, and Politica, and the Hebrew tongue, and of his docility in the moral Philosophy, and the Hebrew tongue. But neither shall such as apply them to hear the Laws, be compelled to hear Medicine; neither such as apply them to hear Divinity, be compelled to hear either Medicine, or yet the Laws.  
Item, in the 2. University, which is Glasgow, shall be two Colleges only: in the first shall be a class of Dialectica, another of Mathematica, the third of Physica, ordered in all sorts as S. Andrew's.  
Item, in the second, four classes, the first of Moral philosophy, Ethics, Economics, and Physic. The second of the Muncipall and Roman Laws. The third, of the Hebrew tongue. The fourth of Divinity, which shall be ordered in all sorts to that we have written in the order of the University of S. Andrew's.  
The third University of Aberdein shall be conform to this University of Glasgow in all sorts.  
Item, we think needful that there be chosen of the body of the University to every College, a principal man of learning, discretion and diligence, who shall receive the whole rents of the College; and distribute the same according to the erection of the College, and shall daily hearken the diet counts, adjoining to him weekly one of the Readers or Regent's, above whom he shall take attendance upon their diligence, as well in their reading as exercising of the youth in the matter taught upon the policy and uphold of the place, and for punishment of crimes shall hold a weekly convention with the whole members of the College. He shall be countable yearly to the Superintendent, Rector, and the Principals convened, about the first of November. His election shall be in this sort: There shall be three of the most sufficient men of the University (not Principals already nominate by the members of the College) sworn to follow their consciences whose Principal is departed, and publicly proponed through the whole University; after the which time 8. days, by the Superintendent himself, or his special Procurator, with the Rector, and the rest of the Principals, as a Chapter, convenit, shall confirm one of the three they think most sufficient, being before sworn to do the same with a single eye without respect to seed or favour.  
Item, in every College we think needful at least, a Steward, a Cook, a Gardener, and Porter, who shall be subject to Discipline of the Principal, as the rest.  
Item, That every University have a beddall subject to serve at all times throughout the whole University, as the Rector and Principal shall command.  
Item, that every University have a Rector chosen from year to year as shall follow. The Principals, being convened with the whole Regent's chapterly shall be sworn, that every man in his room shall nominate such a one as his conscience shall testify to be most sufficient, to bear such charge and dignity: and three of them that shall be oftest nominated shall be put in edict publicly 15. days before Michaelmas; and then shall on Michaelmas even convene the whole Principals, Regent's, and Supposts, that are graduate, or at the least studied their time in Ethics, Economics, and Politics, and na others younger, and every one first protest in God's presence to follow the sincere ditment of their conscience shall nominate of the three, and he that hath most votes shall be confirmed by the Superintendent and Principals, and his duty with an exhortation proponed unto him, and this to be the 28. day of September, and thereafter trial to be taken hinc inde of his just and godly government, and of the rests lawful submission and obedience: he shall be propined by the University at his entry with a new garment, bearing insignia Magistratus, and he holden monthly to visit every College, and with his presence decore and examine the lections and exercise thereof. His Assessors shall be a Lawyer and a Theologe, with whose advice he shall decide all questions civil betwixt the members of the University. If any without the University pursue a member thereof, or he be pursued by a member of the same, he shall assist the Provost and Bailies in these cases, or other judges competent, to see justice be ministered: In like wise if any of the University be criminally pursued, he shall assist the Judges competent, and see that justice be ministered.  
Item, We think expedient that in every College in every University, there be 24. bursars, divided equally in all the Classes and seages as is above expremit, that is, in S. Andrew's 72. bursars, in Glasgow 48. bursars, in Aberdeine 48. to be sustained only in meat upon the charges of College, and to be admitted at the examination of the ministry and chapter of the Principals in the University, as well in the docility of the Persons offered, as of the ability of their Parents to sustain them themselves, and not to burden the Commonwealth with them.   

Of the Stipends and Expenses necessary.  
ITem, we think expedient, that the Universities be doted with temporal lands, with rents & revenues of the Bishoprics temporality, and of the Kirkes' collegiate so fare as their ordinary charges shall require; and therefore that it would please your Hon: by advice of your Hon. Coun. and vote of Parliam. to do the same. And to the effect the same may be shortly exped. we have recolled the sums we think necessary for the same.  
Imprimis, for the ordinary stipend of the Dialectician Reader, the Mathematician, Physician and moral Philosopher, we think sufficient an hundred pounds for every one of them.  
Item, for the stipend of every Reader in Medicine, and Laws, a hundreth thirty three pounds 6. s. 8. d.  
Item, to every Reader in Hebrew, Greek, and Divinity, 200. p.  
Item, to every Principal of a College 200. pounds.  
Item, to every Steward 16. pounds.  
Item, to every Gardener, to every Cook and Porter, to ilk one of them ten merkes.  
Item, to the buird of every bursar without the class of Theol. 20. pounds.  
Item, in the class of Theology, which will be only twelve persons in S. Androes, 24. p.  
Summe of yearly and ordinary expenses in the University of S. Androes, 3979. p.  
Summe of yearly and ordinary expenses of Glasgow. 2922. p.  
Abberdine as much.  
Summe of the ordinary charges of the whole.  
Item, the Beddalls stipend shall be of every intrant and suppost of the University 2. shillings: of every one Graduate in Philosophy 3. shillings: of every one Graduate in Medicine or laws, 4. shillings, in Theology 5. shillings: all Bursars being excepted.  
Item, we have thought good for building and upholding of the places, a general collect be made, and that every Earl's son, at his entry to the University, shall give 40. s. and likewise at every Graduation 40. shil. Item, each Lord's son likewise at such time, 30. shil. each freeholding Baron's son 20. shil. every fewar and substantious Gentleman's son, 1 mark. Item, every substantious husband and Burges son, at each time 10. shil. Item, every one of the rest, not excepting the bursars, 5. shil. at each time. And that this be gathered in a common box, put in keeping to the principal of the Theologians, every principal having a key thereof, to be counted each year once with the rest of principals to be laid in the same, about the 15. day of Nou. in presence of the Superintendent, Rector and whole Principals, and with their whole consent, or at least the most part of them, referred, & employed only upon the building and upholding of the places, & repairing of the same, ever as necessity shall require. And therefore the Rector with his assistants, shall be holden to visit the places each year once, incontinent after he be promoted upon the last of October, or thereby.   

Of the privileges of the University.  
SEeing we desire that Innocence should defend us rather than privilege, we think that each person of the University should answer before the Provost and Bailiffs of each Town, where the Universities are, of all crimes whereof they are accused, only that the Rector be assessor to them in the said actions. In civil matters, if the question be betwixt members of the University, on each side making their residence and exercise therein, for the time in that case the party called shall not be holden to answer, but only before the Rector and his assessors heretofore exprimed. In all other cases of civil pursuit, the general rule of the law to be observed, actor sequatur forum rei, etc.  
Item, that the Rector and all inferior members of the University be exempted from all taxations, imposts, charges of war, or any other charge that may onerate, or abstract him or them, from the care of his office, such as tutory, curatory, or any such like that are established, or hereafter shall be established in our Common-weal; to the effect that (without trouble) they may wait on the upbringing of the youth in learning, and bestow their time only in that most necessary exercise.  
All other things touching the books to be read in ilk class, and all such like particular affairs we refer to the discretion of the Masters, Principals and Regent's, with their well advised counsel; not doubting but if God shall grant quietness, and give your Wisdom's grace to set forward letters in the sort prescribed, ye shall leave wisdom and learning to your posterity, a treasure more to be esteemed then any earthly treasure; ye are able to amass for them, which without wise some are more able to be their ruin and confusion, then help and comfort. And as this is most true, so we leave it with the rest of the commodities to be weighed by your honour's wisdom, and set forwards by your authority to the most high advancement of this Commonwealth committed to your charge.   

The sixth head of the Rents and Patrimony of the Church.  
Their two sorts of men, that is to say, Ministers and the poor, together with the Schools, when order shall be taken thereanent, must be sustained upon the charges of the Kirk; and therefore provision must be made how, and by whom such sums must be lifted. But before we enter in this head, we must crave of your Honours, in the name of the eternal God, and of his Son Christ Jesus, that ye have respect to your poor brethren, the Labourers and Manurers of the ground; who by their cruel beasts the Papists have before been oppressed, that their life to them hath been dolorous and bitter. If ye will have God author and approver of this reformation, ye must not follow their footsteps, but ye must have compassion of your brethren, appointing them to pay reasonable teinds, that they may find some benefit of Christ Jesus now preached unto them.  
With the grief of our hearts we hear, that some Gentlemen are now as cruel over their Tenants, as ever were the Papists, requiring of them whatsoever they afore paid to the Kirk; so that the Papistical tyranny shall only be changed into the tyranny of the Lord & Laird. We dare not flatter your Honours, neither yet is it profitable for you that we so do. If we permit cruelty to be used, neither shall ye, who by your authority ought to gainstand such oppression, nor yet they that use the same escape God's heavy and fearful judgements. The Gentlemen, Barons, Earls, Lords and others, must be content to live upon their just rents, and suffer the Kirk to be restored to her liberty; that in her restitution, the poor, who heretofore by the cruel Papists have been spoiled and oppressed, may now receive some comfort and relaxation, that their teinds and other exactions be clean discharged, and no more taken in times coming. The uppermost claith corps-present; clerk-maile, the Pasche offering, teind-aile and all handle upaland, can neither be required, nor received of good conscience: Neither do we judge it to proceed of justice, that any man should possess the teinds of another, but we think it a most reasonable thing that every man have the use of his own teinds, provided that he answer to the Deacons and Treasurers of the Kirk, of that which justice shall be appointed to him. We require the Deacons and Treasures, rather to receive the rents, than the Ministers themselves; because that of the tiends must not only the Minister be sustained, but also the poor and schools. And therefore we think it expedient that common Treasurers; to wit, the Deacons be appointed from year to year, to receive the whole rents appertaining to the Kirk, and that commandment be given that none be permitted either to receive, or yet to intromet with any thing apperteining to the sustination of the persons foresaid, but such as by common consent of the Kirk are thereto appointed.  
If any think this prejudicial to the tacks and assedations of them that now possess the tiends. Let them understand, that their unjust possession is no possession before God; for they of whom they received their title, and presupposed right or warrant, were thiefs and murderers, and had no power so to alienate the patrimony, and common good of the Kirk. And yet we are not so extreme, but that we wish just recompense to be made to such as have debursed sums of money to the unjust professors, so that it hath not been done of late days in prejudice of the Kirk. But such as are found and known to be done of plain collusion, in no ways ought to be maintained by you. And for that purpose we think it most expedient that whosoever have assedation of tiends and Kirks, be openly warned to produce their assedation and assurance, that cognition being taken, the just takesmen may have the just and reasonable recompense for the years that are to run, the profit of the years past being considered and deduced, and the unjust and surmised may be served accordingly; so that the Kirk in the end may receive her liberty and freedom, and that only for the relief of the poor. Your Honours may easily understand that we speak not now for ourselves, but in favour of the Labourers defrauded and oppressed by the Priests, and by their confederate pensioners; for while that the Priest's Pensioner his idle belly is delicately fed, the poor, to whom the portion of that appertains, was pined with hunger; and moreover the true labourer was compelled to pay that which he ought not. For the labourer is neither debtor to the dumb dog, called the Bishop, neither yet to his hired pensioner; but is debtor only to the Kirk. And the Kirk is bound to sustain and nourish of her charges, the persons before mentioned, to wit, the Ministers of the word, the poor, and the teachers of the youth. But now to return to the former head. The sums able to sustain the forenamed persons, and to furnish all things appertaing to the preservation of good order and policy within the Kirk, must be lifted off the tenths, to wit, the tenth sheaf, hay, hemp, lint, fishes, tenth calf, tenth lamb, tenth wool, tenth folle, tenth cheese. And because that we know that the tenth reasonably taken, as is before expressed, will not suffice to discharge the former necessity, we think that all things doted in hospitality, and annual rents both in burgh and land, pertaining to the Priests, Chantorie Colleges, Chappellanties, & the Freeries of all orders, to the sisters of the Seenes, and such others, be retained still in the use of the Kirk or Kirks within the Towns and parishes where they were doted. Furthermore, to the upholding of the Universities, and sustentaaion of the Superintendents, the whole revenue of the temporality of the Bishops, Deans, and Archdeanes lands, and of all rents of lands pertaining to the Cathedral Kirks whatsoever. And further Merchants and rich craftsmen in free burgh's, having nothing to do with the manuring of the ground, must take some provision of their Cities, Towns, and dwelling places for to support the need of the Kirk.  
To the Ministers, and failing thereof, the Readers, must be restored their Manses and Gleibs; for else they cannot serve the flock at all times, as their duty is; If any Gleib exceed six Acres of ground, the rest to remain in the hands of the possessors, till order be taken therein.  
The receivers and collectors of these rents and duties, must be Deacons or Treasurers appointed from year to year in every Kirk, and by the common consent, and free election of the Kirk. The Deacons must distribute no part of that which is collected, but by command of the Ministers and Elders. And that they may command nothing to be delivered, but as the Kirk hath before determined; to wit, the Deacons shall of the first part pay the sums, either quarterly, or from half year to half year, to the Ministers, which the Kirk hath appointed. The same they shall do to the Schoolmasters, Readers, and Hospital, if any be, receiving always an acquittance for their discharge. If any extraordinary sums be to be delivered, then must the Ministers, Elders, and Deacons; consult whether the deliverance of such sums, doth stand with the common ●●ilirie of the Kirk, or not. And if they do universally condescend and agree upon the affirmative or negative, then because they are in credit and office for the year, they may do as best seems; but if there be any controversy amongst themselves, the whole Kirk must be made privy, and after that the matter be proponed, and the reasons; the judgement of the Kirk with the Ministers consent shall prevail. The Deacons shall be compelled and bound to make accounts to the Minister and Elders of that which they received, as oft as the policy shall appoint: and the Elders when they are changed (which must be every year) must clear their counts before such Auditers as the Kirk shall appoint: and both the Deacons and Elders being changed shall deliver to them that shall be new elected all sums of money corns and other profits resting in their hands: The tickets whereof must be delivered to the Superintendants in their visitation, & by them to the great council of the Kirk; that as well the abundance as the indigence, of every Kirk may be evidently known, that a reasonable equality may be had throughout this whole Realm. If this order be perfectly kept, corruption cannot suddenly enter. For the free and yearly election of Deacons and Elders shall suffer none to usurp a perpetual domination over the Kirk: the knowledge of the rental shall suffer them to receive no more, than whereof they shall be bound to make accounts: the deliverance of money to the new officers shall not suffer private men use in their private business, that which appertains to the public affairs of the Kirk.   

The seventh head of Ecclesiastical Discipline.  
AS that no Commonwealth can flourish, or long endure, without good Laws and sharp execution of the same; so neither can the Kirk of God be brought to purity, neither yet be retained in the same without the order of Ecclesiastical Discipline, which stands in reproving and correcting of the faults, which the civil sword either doth neglect, or not punish: blasphemy, adultery, murder, perjury, and other crimes capital, worthy of death, ought not properly to fall under censure of the Kirk; because all such open transgressors of God's laws, aught to be taken away by the civil sword. But drunkenness, excess, be it in apparel, or be it in eating and drinking, fornication, oppressing of the poor by exactions, deceiving of them in buying and selling by wrang met and measure, wanton words and licentious living tending to slander, do openly appertain to the Kirk of God to punish them, as God's word commands. But because this accursed Papistry hath brought in such confusion into the world, that neither was virtue rightly praised, neither yet vice severely punished, the Kirk of God is compelled to draw the sword, which of God she hath received, against such open and manifest contemners, cursing and excommunicating all such, as well those whom the civil sword ought to punish, as the other, from all participation with her in prayers and Sacraments, till open repentance appear manifestly in them. As the order and proceeding to excommunication ought to be slow and grave, so being once pronounced against any person of what estate or condition that ever they be, it must be kept with all severity. For laws made and not kept, engender contempt of virtue; and brings in confusion and liberty to sin. And therefore this order we think expedient to be observed afore, and after excommunication. First, if the offence be secret or known to few men, & rather stands in suspicion then in manifest probation, the offender ought to be privately admonished, to abstain from all appearance of evil, which if he promise to do, and declare himself sober, honest, and one that fears God, and fears to offend his brethren, then may the secret admonition suffice for his correction. But if he either contemn the admonition, or after promise made do show himself no more circumspect than he was before, then must the Minister admonish him, to whom if he be found inobedient they must proceed according to the rule of Christ, as after shall be declared. If the crime be public, and such as is heinous, as fornication, drunkenness, fight, common swearing, or execration, then ought the offender to be called in presence of the Minister, Elders and Deacons, where his sin and trespass ought to be declared and aggreged; so that his conscience may seel how fare he hath offended God, and what slander he hath raised in the Kirk. If signs of unfeigned repentance appear in him, and if he require to be admitted to public repentance, the Minister may appoint unto him a day, when the whole Kirk convenes together, that in presence of all he may testify his repentance, which before he professed. Which if he accept, and with reverence confess his sin, doing the same, and earnestly desiring the Congregation to pray to God with him for mercy, and to accept him in their society notwithstanding the former offence; Then the Kirk may and aught to receive him as a penitent. For the Kirk ought to be no more severe, then God declares himself to be, who witnesses that in whatsoever hour a sinner unfeignedly reputes, and turns from his wicked way, that he will not remember one of his iniquities. And therefore ought the Kirk diligently to advert, that it excommunicate not those whom God absolves. If the offender called before the Ministry be found stubborn, hardhearted, or in whom no sign of repentance appears, then must he be dimitted with an exhortation to consider the dangerous estate in which he stands, assuring him, that if they find in him no other tokens of amendment of life, that they will be compelled to seek a further remedy. If he within a certain space show his repentance to the Ministry, they may present him to the Kirk, as before is said: If he continue not in his repentance, then must the Kirk be advertised, that such crimes are committed amongst them, which by the Ministry have been reprehended, and the persons provoked to repent; whereof because no signs appear unto them, they could not but signify unto the Kirk the crimes, but not the person; requiring them earnestly to call to God to move and touch the heart of the offender, so that suddenly and earnestly he may repent. If the person malign, the next day of public Assembly, the crime and the person must be both notified unto the Kirk, and their judgements must be required, if that such crimes ought to be suffered unpunished amongst them; request also should be made to the most discreet and nearest friend of the offender to travel with him to bring him to knowledge of himself, and of his dangerous estate, with a commandment given to all men to call to God for the conversion of the unpenitent. If a solemn and special prayer were drawn for that purpose, the thing should be more gravely done. The third Sunday the Minister ought to require, if the unpenitent have declared any signs of repentance to one of the Ministry; and if he have, then may the Minister appoint him to be examined by the whole Ministry, either then instantly, or another day affixed to the Consistory: and if repentance appear, as well for his crime, as for his long contempt, than he may be presented to the Kirk; and make his confession to be accepted as before is said: But if no man signify his repentance, then ought he to be excommunicated, and by the mouth of the Minister, and consent of the Ministry, and commandment of the Kirk must such a contemner be pronounced excommunicate from God, and from all society of the Kirk. After which sentence may no person (his wife and family only excepted) have any kind of conversation with him, be it in eating and drinking, buying and felling; yea, in saluting or talking with him, except that it be at commandment or licence of the Ministry for his conversion, that he, by such means confounded, seeing himself abhorred of the godly and faithful, may have occasion to repent and so be saved. The sentence of excommunication must be published universally throughout the Realm, lest that any man should pretend ignorance. His children begotten and borne after that sentence, and before his repentance may not be admitted to Baptism, till either they be of age to require the same, or else that the mother, or some of his special friends, members of the Kirk, offer and present the child, abhorring and damning the iniquity, and obstinate contempt of the impenitent.  
If any man should think it severe that the child should be punished for the iniquity of the father: let him understand that the Sacraments appertain to the faithful and their seed; but such as stubbornly contemn all godlyadmonition, and obstinately remain in their iniquity, cannot be accounted amongst the faithful.   

The order for public Offenders.  
We have spoken nothing of them that commit horrible crimes, as murderers, manslayers, adulterers; for such, as we have said, the civil sword ought to punish to dead: But in case they be permitted to live, then must the Kirk, as is before said, draw the sword which of God she hath received, holding them as accursed even in their very fact. The offender being first called, and order of the Kirk used against him in the same manner, as the persons for their obstinate impenitency are publicly excommunicate. So that the obstinate impenitent after the sentence of excommunication, and the murderer or adulterer stand in one case, as concerning the judgement of the Kirk. That is neither of both may be received in the fellowship of the Kirk to prayers or Sacraments (but to hearing the word they may) till first they offer themselves to the Ministry, humbly requiring the Ministers and Elders to pray to God for them, and also to be intercessors to the Kirk that they may be admitted to public repentance, & to the fruition of the benefits of Christ Jesus, distributed to the members of his body. If this request be humbly made, then may not the Ministers refuse to signify the same unto the Kirk, the next day of public preaching, the Minister giving exhortation to the Kirk, to pray to God to perform the work which he appears to have begun, working in the heart of the offender, unfeigned repentance of his grievous crime & offence, and feeling of his great mercy by the operation of the holy Spirit. Thereafter one day ought publicly to be assigned unto him to give open profession of his offence & contempt, & so to make public satisfaction to the Kirk of God: which day the offender must appear in presence of the whole Kirk, with his own mouth damning his own impiety, publicly confessing the same: desiring God of his mercy & grace, & his Congregation, that it would please them to receive him in their society, as before is said. The Minist must examine him diligently whether he finds a hatred or displeasure of his sin, as well of his contempt, as of his crime: which if he confess, he must travel with him, to see what hope he hath of God's mercies; and if he find him reasonably instructed in the knowledge of Christ Jesus, in the virtue of his death, then may the Minister comfort him with God's infallible promises, and demand of the Kirk if they be content to receive that creature of God whom Satan before had drawn in his nets, in the society of their body, seeing that he declared himself pentient. Which if the Kirk grant, as they cannot justly deny the same, then ought the Minister in public prayer commend him to God, confess the sin of that offender before the whole Kirk, desiring mercy and grace for Christ Jesus sake. Which prayer being ended, the Minister ought to exhort the Kirk to receive that penitent brother in their favours, as they require God to receive themselves when they offend. And in sign of their consent, the Elders, and chief men of the Kirk, shall take the penitent by the hand, and one or two in the name of the rest shall kiss and embrace him with reverence and gravity, as a member of Christ Jesus. Which being done, the Minister shall exhort the received that he take diligent heed in times coming that Satan trap him not in such crimes, admonishing him that he will not cease to tempt and try by all means possible to bring him from that obedience which he hath given to God, and to the ordinance of Jesus Christ. The exhortation being ended, the Minister ought to give public thanks unto God for the conversion of their brother, and for all benefits which we receive of Christ Jesus, praying for the increase and continuance of the same. If the penitent after he hath offered himself unto the Ministry, or to the Kirk, be found ignorant of the principal points of our Religion, and chief in the Articles of Justification, and of the office of Christ Jesus, then ought he to be exactly instructed before he be received: For a mocking of God it is to receive them to repentance, who know not wherein standeth their remedy, when they repent their sin.   

Persons subject to Discipline.  
TO Discipline must all the estates within this Realm be subject, as well the Rulers, as they that are ruled: yea the Preachers themselves, as well as the poor within the Kirk: And because the eye and mouth of the Kirk ought to be most single, and irreprehensible, the life and conversation of the Minister ought to be diligently tried, whereof we shall speak after that we have spoken of the Election of Elders and Deacons, who must assist the Minister in all public affairs of the Kirk.   

The eight head touching the election of Elders and Deacons.  
MEN of best knowledge in God's word, and cleanest life, men faithful and of most honest conversation that can be found in the Kirk, must be nominate to be in election, and their names must be publicly read to the whole Kirk by the Minister, giving them advertisement, that from amongst them must be chosen Elders and Deacons. If any of these nominate be noted with public infamy, he ought to be repelled. For it is not seemly that the servant of corruption shall have authority to judge in the Kirk of God.  
If any man know other of better qualities within the Kirk, than these that be nominate, let them be put in election, that the Kirk may have the choice.  
If the Kirk be of smaller number than that Seniors and Deacons can be chosen from amongst them, then may they well be joined to the next adjacent Kirks. For the plurality of Kirks without Ministers and order, shall rather hurt then edify.  
The election of Elders and Deacons ought to be used every year once, which we judge to be most convenient at the first day of August lest of long continuance of such officers, men presume upon the liberty of the Kirk. It hurteth not that one be received in office more years than one, so that he be appointed yearly by common and free election; provided always that the Deacons and Thesaurers be not compelled to receive the office again for the space of three years.  
How the votes and suffrages may be best received, so that every man may give his vote freely, every several Kirk may take such order as best seems them.  
The Elders being elected, must be admonished of their office, which is to assist the Ministers in all public affairs of the Kirk, to wit, in determining and judging causes, in giving admonition to the licentious liver, in having respect to the manners and conversation of all men within their charge. For by the gravity of the Seniors, the light & unbridled life of the licentious, must be corrected, & bridled. Yea the Seniors ought to take heed to the like manners, diligence and study of their Ministers. If he be worthy of admonition, they must admonish him; of correction, they must correct him: and if he be worthy of deposition, they, with consent of the Kirk, and Superintendent, may depose him, so that his crime deserve so. If a Minister be light of conversation, by his Elders and Deacons he ought to be admonished. If he be negligent in study, or one that vaikes not upon his charge, or flock, or one that propones not faithful doctrine, he deserves sharper admonition & correction. To the which if he be found stubborn and inobedient, then may the Seniors of the Kirk complain to the Ministry of the two next adjacent Kirks, where men of greater gravity are. To whose admonition if he be found inobedient, he ought to be discharged of his Ministry, till his repentance appear, and a place be vakand for him. If any Minister be deprehended in any notable crime, as whoredom, adultery, manslaughter, perjury, teaching of heresy, or any other deserving death, or that may be a note of perpetual infamy, he ought to be deposed for ever. By heresy we mean pernicious doctrine plainly taught, and openly defended, against the foundations and principles of our faith: and such a crime we judge to deserve perpetual deposition from the Ministry. For most dangerous we know it to be to commit the flock to a man infected with the pestilence of heresy. Some crimes deserve deposition for a time, & while the person give declaration of greater gravity and honesty. And if a Minister be deprehended drinking, brawling, or fight, an open slanderer, or infamer of his neighbours, factious, and a sour of discord, he must be commanded to cease from his Ministry, till he declare some sign of repentance, upon the which the Kirk shall abide him the space of 20. days, or further, as the Kirk shall think expedient, before they proceed to a new election. Every inferior Kirk shall by one of their Seniors, and one of their Deacons, once in the year, notify unto the Ministers of the Superintendents Kirk, the life, manners, study & diligence of their Ministers, to the end the discretion of some may correct the levity of others. Not only must the life & manners of Ministers come under censure & judgement of the Kirk, but also of their wives, children and family, judgement must be taken, that he neither live riotously, neither yet avaritiously; yea respect must be had how they spend the stipend appointed to their living. If a reasonable stipend be appointed, and they live avaritiously, they must be admonished to live as they receive: for as excess & superfluity is not tolerable in a Minister, so is avarice & the careful solicitude of money, utterly to be damned in Christ's servants, & especially in them that are fed upon the charge of the Kirk. We judge it unseemly and untolerable that Ministers shall be buirded in common Alehouses, or in Taverns, neither yet must a Minister be permitted to frequent & commonly haunt the Court, unless it be for a time when he is either sent by the Kirk, either yet called for by the authority, for his counsel & judgement in civil affairs, neither yet must he be one of the Council, be he judged never so apt for the purpose. But either must he cease from the ministry (which at his own pleasure he may not do) or else from bearing charge in civil affairs, unless it be to assist the Parliament, if they be called.  
The office of Deacons, as before is said, is to receive the rents, & gather the alms of the Kirk, to keep and distribute the same as by the Ministers and Kirk shall be appointed; they may also assist in judgement with the Minister and Elders, and may be admitted to read in assembly, if they be required, and be able thereto.  
The Elders and Deacons with their wives and household, should be under the same censure that is prescribed for the Ministers. For they must be careful over their office, and seeing they are judges over others manners, their own conversation ought to be irreprehensible. They must be sober, lovers and maintainers of concord and peace: and finally, they ought to be examples of godliness to others. And if the contrary thereof appear, they must be admonished thereof by the Ministers, or some of their brethren of the Ministry, if the fault be secret: and if the fault be open and known, they must be rebuked before the Ministry, and the same order kept against the Senior and Deacon, that before is described against the Minister. We think it not necessary, that any public stipend shall be appointed, either to the Elders, or yet to the Deacons, because their travel continues but for a year, and also because that they are not so occupied with the affairs of the Kirk, but that reasonably they may attend upon their domestical business.   

The ninth head concerning the policy of the Kirk.  
Policy we call an exercise of the Kirk in such things as may bring the rude and ignorant to knowledge, or else inflame the learned to greater fervency, or to retain the Kirk in good order: And thereof there be two sorts, the one utterly necessary, as that the word be truly preached, the sacraments rightly ministered, common prayers publicly made, that the children & rude persons be instructed in the chief points of religion, & that offences be corrected & punished: These things be so necessary, that without the same there is no face of a visible Kirk. The other is profitable, but not merely necessary. That Psalms should be sung, that certain places of the Scripture be read when there is no sermon, that this day or that, few or many in the week, the Kirk should assemble: Of these and such others, we cannot see how a certain order can be established; For in some kirkes the Psalms may conveniently be sung, in others perchance they cannot. Some kirkes convene every day, some twice, some thrice in the week, some perchance but once. In this and such like must every particular church by their consent appoint their own policy. In great Towns we think expedient that every day there be either Sermon, or common prayers, with some exercise of reading of Scriptures. What day the public Sermon is, we can neither require nor greatly approve that the common prayers be publicly used, lest that we shall either foster the people in superstition, who come to the prayers, as they come to the Mass; or else give them occasion, that they think them no prayers, but which be made before and after Sermons.  
In every notable town, we require that one day beside the Sunday be appointed to the Sermon and prayers, which, during the time of Sermon, must be kept free from all exercise of labour, as well of the Master as of the Servant. In smaller towns, as we have said, the common consent of the church must put order, but the Sunday must straight be kept both before & after noon in all towns. Before noon must the word be preached, and Sacraments minstred, as also marriage solemnised, if occasion offer: after noon must the young children be publicly examined in their Catechism in the audience of the people, whereof the Minister must take great diligence, as well to cause the people understand the questions proponed as answers, and that doctrine that may be collected thereof.  
The order, & how much is appointed for every Sunday is already distinguished in the book of our common order, which Catechism is the most perfect that ever yet was used in the church; and after noon may Baptism be ministered, when occasion is offered of great travel before noon. It is also to be observed, that prayers be after noon upon Sunday, where there is neither preaching nor catechism. It appertains to the policy of the church to appoint the times when the Sacraments shall be ministered. Baptism may be ministered whensoever the word is preached: But we think it more expedient that it be ministered upon Sunday, or upon the day of prayers only after the Sermon; Partly to remove this gross error, by the which many are deceived, thinking that children be damned if they die without Baptism; and partly to make the people have greater reverence to the administration of the Sacraments than they have: for we see the people begin already to wax weary by reason of the frequent repetition of those promises.  
Four times in the year we think sufficient to the administration of the Lords Table, which we desire to be distincted, that the superstition of times may be avoided so fare as may be. For your Honours are not ignorant how superstitiously the people run to that action at Pasche, even as if the time gave virtue to the Sacrament; and how the rest of the whole year, they are careless and negligent, as if it appertained not unto them, but at that time only. We think therefore most expedient, that the first Sunday of March be appointed for one time, the first Sunday of June for another, the first Sunday of September for the third, the first Sunday of December for the fourth. We do not deny but any several church for reasonable causes may change the time, and may minister oftener, but we study to repress superstition. All Ministers must be admonished to be more careful to instruct the ignorant, then ready to serve their appetite, and to use more sharp examination, than indulgence, in admitting to their great Mysteries such as be ignorant of the use and virtue of the same. And therefore we think that the administration of the Table ought never to be without examination passing before, & specially of them whose knowledge is suspect. We think that none are to be admitted to this Mystery, who can not formally say the Lord's prayer, the Articles of the Belief, and declare the sum of the Law. Further, we think it a thing most expedient & necessary, that every Kirk have the Bible in English, and that the people be commanded to convene and hear the plain reading and interpretation of the Scripture, as the Kirk shall appoint. By frequent reading, this gross ignorance, which in this cursed Papistry hath overflowed all, may partly be removed. We think it most expedient that the Scripture be read in order: that is, that some one book of the old or new Testament be begun and orderly read to the end: And the same we judge of preaching where the Minister for the most part remains in one place. For this skipping and divagation from place to place of Scripture be it in reading, or be it in preaching we judge not so profitable to edify the Kirk, as the continual following of one text. Every Master of household must be commanded either to instruct, or cause to be instructed, his children, servants, and family, in the principals of the Christian Religion, without the knowledge whereof, ought none to be admitted to the Table of the Lord Jesus. For such as be so dull, and so ignorant, that they can neither try themselves, nor yet know the dignity and mystery of that action, cannot eat and drink of that Table worthily. And therefore of necessity we judge, that every year at the least, public examination be had by the Ministers & Elders of the knowledge of every person, within the Kirk; to wit, that every Master and Mistress of household come themselves, and their family, so many as be come to maturity before the Minister and the Elders, & give confession of their faith. If they understand not, nor cannot rehearse the commandments of God's law, know not how to pray, neither wherein their righteousness stands, or consists, they ought not to be admitted to the Lords Table. And if they stubbornly contemn, & suffer their children and servants to continue in wilful ignorance, the discipline of the Kirk must proceed against them to excommunication: and then must that matter be referred to the Civil Magistrate. For seeing that the just lives by his own faith, and Christ Jesus justifies by knowledge of himself, insufferable we judge it that men be permitted to live and continue in ignorance, as members of the Kirk.  
Moreover, men, women, Children, would be exhorted to exercise themselves in Psalms, that when the Kirke doth convent and sing, they may be the more able together, with common hearts and voices to praise God. In private houses we think expedient, that the most grave and discreet person use the common prayers at morn and at night, for the comfort and instruction of others. For seeing that we behold and see the hand of God now presently striking us with divers plagues, we think it a contempt of his judgements, or provocation of his anger more to be kindled against us, if we be not moved to repentance of our former unthankfulness, and to earnest invocation of his name, whose only power may, and great mercy will, if we unfeignedly convert unto him, remove from us their terrible plagues, which now for our iniquities hang over our heads. Convert us o Lord, and we shall be converted.   

For Prophesying, or Interpreting of the Scriptures.  
TO the end that the Kirk of God may have a trial of men's knowledge, judgements, graces and utterances, as also such that have somewhat profited in God's word, may from time to time grow in more full perfection to serve the Kirk, as necessity shall require, it is more expedient that in every town, where Schools and repair of learned men are, there be in one certain day every week appointed to that exercise, which S. Paul calls prophesying; The order whereof is expressed by him in their words, Let two or three Prophets speak, and let the rest judge: But if any thing be revealed to him that sits by, let the former keep silence: ye may one by one all prophecy that all may learn, and all may receive consolation. And the spirit, that is, the judgements of the Prophets, are subject to the Prophets. By which words of the Apostle it is evident, that in the Kirk of Corinth, when they did assemble for that purpose, some place of Scripture was read, upon the which one first gave his judgement to the instruction & consolation of the auditors: after whom did another, either confirm what the former had said, or added what he had omitted, or did gently correct, or explain more properly, where the whole verity was not revealed to the former. And in case things were hid from the one, and from the other, liberty was given for a third to speak his judgement to the edification of the Kirk. Above which number of three (as appears) they passed not, for avoiding of confusion. This exercise is a thing most necessary for the Kirk of God this day in Scotland. For thereby, as said is, shall the Kirk have judgement, and knowledge of the graces, gifts, and utterances of every man within their body. The simple, and such as have somewhat profited, shall be encouraged daily to study & to proceed in knowledge, the Kirk shall be edified. For this exercise must be patert to such as list to hear and learn, & every man shall have liberty to utter and declare his mind and knowledge to the comfort and consolation of the Kirk. But lest of this profitable exercise there arise debate and strife, curious, peregrine, and unprofitable questions are to be avoided. All interpretation disagreeing from the principles of our faith, repugning to charity, or that stands in plain contradiction with any other manifest place of Scripture, is to be rejected. The Interpreter in this exercise may not take to himself the liberty of a public Preacher (yea, although he be a Minister appointed) but he must bind himself to his text, that he enter not in digression, or in explaining common places: he may use no invective in that exercise, unless it be of sobriety in confuting heresies: in exhortations or admonitions he must be short, that the time may be spent in opening the mind of the Holy Ghost in that place: following the sequel and dependence of the text, and observing such notes as may instruct and edify the auditor for avoiding of contention: neither may the Interpreter nor any in the Assembly move any question in open audience, whereto himself is not able to give resolution, without reasoning with another, but every man ought to speak his own judgement to the edification of the Kirk.  
If any be noted with curiosity of bringing in of strange doctrine, he must be admonished by the Moderator, Ministers and Elders, immediately after the interpretation is ended.  
The whole Ministers, a number of them that are of the Assembly, aught to convene together, where examination should be had, how the persons that did interpret did handle and convey the matter (they themselves being removed;) to every man must be given his censure. After the which, the person being called, the faults (if any notable be found) are noted, and the person gently admonished.  
In that Assembly are all questions and doubts, if any arise, resolved without contention; the Ministers of the Parish Kirks in Landwart adjacent to every chief Town, and the Readers, if they have any gift of interpretation, within six miles, must concur and assist these that prophecy within the towns, to the end that they themselves may either learn, or others may learn by them. And moreover men in whom is supposed to be any gift which might edify the Church, if they were well employed, must be charged by the Minister and Elders, to join themselves with the session, and company of Interpreters, to the end that the Kirk may judge whether they be able to serve to God's glory, & to the profit of the Kirk in the vocation of Ministers or not: And if any be found disobedient, and not willing to communicate the gifts and special graces of God with their brethren, after sufficient admonition, Discipline must proceed against them, provided that the civil Magistrate concur with the judgement and election of the Kirk. For no man may be permitted as best pleaseth him, to live within the Kirk of God, but every man must be constrained by fraternal admonition and correction, to bestow his labours, when of the Kirk he is required, to the edification of others. What day in the week is most convenient for that exercise, what books of Scripture shall be most profitable to read, we refer to the judgement of every particular Kirk, we mean, to the wisdom of the Ministers and Elders.   

Of Marriage.  
BEcause that Marriage, the blessed ordinance of God, in this cursed Papistry, hath partly been contemned, and partly hath been so infirmed, that the parties conjoined could never be assured in conscience, if the Bishops and Prelates list to dissolve the same, we have thought good to show our judgements how such confusion in times coming may be avoided.  
And first public inhibition must be made, that no person under the power or obedience of others, such as sons and daughters, & those that be under curators, neither men nor women, contract marriage privately, and without knowledge of their parents, tutors or curators, under whose power they are for the time: Which if they do, the censure and discipline of the Kirk to proceed against them. If the son or daughter, or other, have their heart touched with the desire of marriage, they are bound to give honour to their parents, that they open unto them their affection, as king their counsel and assistance, how that motion, which they judge to be of God, may be performed. If the father, friend or master, gainstand their request, and have no other cause then the common sort of men have; to wit, lack of goods, and because they are not so high borne, as they require, yet must not the parties whose hearts are touched, make any covenant till further declaration be made unto the Kirk of God, and therefore after that they have opened their minds to their parents, or such others as have charge over them, they must declare it to the Minister also, or to the civil Magistrate, requiring them to travel with their parents for their consent, which to do they are bound. And if they, to wit, the Minister or Magistrate find no cause, that is just, why the marriage required may not be fulfilled, then after sufficient admonition to the father, friend, master, or superior, that none of them resist the work of God, the Minister or Magistrate may enter in the place of parents, and be consenting to their just requests, may admit them to marriage; For the work of God ought not to be hindered by the corrupt affections of worldly men. The work of God we call, when two hearts, without filthiness before committed, are so joined, & both require and are content to live together in that holy band of Matrimony. If any commit fornication with that woman he requires in Marriage, they do both lose this foresaid benefit as well of the Kirk, as of the Magistrate; For neither of both aught to be intercessors or advocats for filthy fornicators. But the father or nearest friend, whose daughter being a virgin is deflowered, hath power by the law of God to compel the man that did that injury to marry his daughter: and if the father will not accept him by reason of his offence, then may he require the dowry of his daughter, which if the offender be not able to pay, than ought the civil Magistrate to punish his body by some other punishment. And because whoredom, fornication, adultery, are sins most common in this Realm, we require of your Honours in the name of the eternal God, that severe punishment, according as God hath commanded, be executed against such wicked contemners. For we doubt not, but such enormities and crimes openly committed, provoke the wrath of God, as the Apostle speaketh, not only upon the offenders, but upon such places, where without punishment they are committed. But to return to our former purpose, Marriage ought not to be contracted amongst persons, that have no election for lack of understanding. And therefore we affirm that bairns and infants cannot lawfully be married in their minor age, to wit, the man within 14. years, and the woman 12. years at least. Which if it have been, and they have kept themselves always separate, we cannot judge them to adhere, as men & wives, by reason of that promise which in God's presence was no promise at all: but if in years of judgement they have embraced the one the other, then by reason of that last consent, they have ratified that which others have permitted for them in their youth-head.  
In a reformed Kirk Marriage ought not to be secretly used but in open face, and public audience of the Kirk, and for avoiding of dangers, expedient it is, that the band be publicly proclaimed 3. Sundays, unless the persons be so known, that no suspicion of danger may arise: and then may the time be shortened at the discretion of the ministry. But no ways can we admit marriage to be used secretly, how honourable soever the persons be. The Sunday before noon we think most expedient for marriage, & it be used no dayelse, without the consent of the whole ministry. Marriage once lawfully contracted, may not be dissolved at man's pleasure, as our master Christ Jesus doth witness, unless adultery be committed; which being sufficiently proved in presence of the civil Magistrate, the innocent (if they so require) ought to be pronounced free, and the offender ought to suffer death, as God hath commanded. If the civil sword foolishly spare the life of the offender, yet may not the Kirke be negligent in their office, which is to excommunicate the wicked, and to repute them as dead members, & to pronounce the innocent party to be at freedom, be they never so honourable before the world. If the life be spared, as it ought not to be to the offenders, & if fruits of repentance of long time appear in them, and if they earnestly desire to be reconciled with the Kirk, we judge they may be received to the participation of the Sacraments, and other benefits of the Kirk. For we would not that the Kirk should hold them excommunicate, whom God absolved, that is the penitent. If any demand whether that the offender after reconciliation with the Kirk, may not marry again, We answer, that if they cannot live continently, and if the necessity be such, as that they fear further offence of God, we cannot forbid them to use the remedy ordained of God. If the party offended, may be reconciled to the offender, than we judge that on no ways it shall be lawful to the offender to marry any other, except the party that before hath been offended; and the solemnisation of the latter marriage must be in the open face of the Kirk, like as the former, but without proclamation of bands.  
This we do offer as the best counsel that God giveth unto us in so doubt some a case, but the most perfect reformation were, if your Honours would give to God his honour and glory, that ye would prefer his express commandment to your own corrupt judgements, especially in punishing of these crimes, which he commandeth to be punished with death. For so should ye declare yourselves Gods true obedient officiars, and your commonwealth should be rid of innumerable troubles.  
We mean not that sins committed in our former blindness (which be almost buried in oblivion) shall be called again to examination and judgement. But we require that the law may be now, and hereafter so established and execute, that this ungodly impunity of fin have no place within this Realm. For in the fear of God we signify unto your Honours, that whosoever persuades you that ye may pardon where God commandeth death, deceives your souls, and provokes you to offend God's Majesty.   

Of Burial.  
Burial in all ages hath been holden in estimation to signify that the same body which was committed to the earth should not utterly perish, but should rise again, and the same we would have kept within this Realm. Provided that superstition, idolatry, and whatsoever hath proceeded of a false opinion, and for advantage sake, may be avoided, and singing of Mass, placebo and dirige, and all other prayers over, or for the dead, which are not only superstitious and vain, but also are idolatry, and do repugn to the plain Scriptures of God. For plain it is, that every one that dyeth, departeth either in the faith of Christ Jesus, or departeth in incredulity. Plain it is, that they that depart in the true faith of Christ Jesus rest from their labours, and from death do go to life everlasting, as by our Master and his Apostles we are taught. But whosoever departeth in unbelief, or in incredulity, shall never see life, but the wrath of God abides upon him. And so we say, that prayers for the dead are not only superstitious and vain, but do expressly repugn to the manifest Scriptures and verity thereof. For avoiding of all inconveniences we judge it best, that neither singing, nor reading be at burial? For albeit things sung and read may admonish some of the living to prepare themselves for death, yet shall some superstitious think that singing and reading of the living may profit the dead. And therefore we think it most expedient, that the dead be conveyed to the place of burial with some honest company of the Kirk, without either singing or reading; yea, without all kind of ceremony heretofore used, other than that the dead be committed to the grave, with such gravity and sobriety, as those that be present may seem to fear the judgements of God, and to hate sin which is the cause of death.  
We are not ignorant, that some require a Sermon at the burial, or else some place of Scripture to be read, to put the living in mind that they are mortal, and that likewise they must die. But let these men understand, that the Sermons which be daily made serve for that use; which if men despise, the funeral Sermons shall rather nourish superstition and a false opinion, as before is said, then that they shall bring such persons to a godly consideration of their own estate. Attour either shall the Ministers for the most part be occupied in funeral Sermons, or else they shall have respect of persons, preaching at the burials of the rich and honourable, but keeping silence when the poor and despised departeth; and this with safe conscience cannot the Minister do. For seeing that before God there is no respect of persons, and that their Ministry appertaineth to all alike, whatsoever they do to the rich in respect of their Ministry, the same they are bound to do to the poorest under their charge. In respect of divers inconveniences we think it neither seemly that the Kirk appointed to preaching and ministration of the Sacraments shall be made a place of burial, but that some other secret and convenient place, lying in the most free air, be appointed for that use, which place ought to be walled and fenced about, and kept for that use only.   

For reparation of the Kirks.  
Jest that the word of God, and ministration of the Sacraments by unseemliness of the place come in contempt, of necessity it is that the Kirk and place where the people ought publicly to convene be with expedition repaired with doors, windows, thack, and with such preparation within, as appertaineth as well to the Majesty of God, as unto the ease and commodity of the people. And because we know the slothfulness of men in this behalf, and in all other, which may not redound to their private commodity, straight charge and commandment must be given, that within ane certain day the reparation must be begun, and within another day to be affixed by your Honours, that it may be finished. Penalties and sums of money must be enjoined, and without pardon taken from the contemners.  
The reparation would be according to the ability and number of Kirks. Every Kirk must have doors, close windows of glass, thackable to withhold rain, a bell to convocate the people together, a pulpit, a basin for baptising, and table for ministration of the Lords Supper. In greater Kirks, and where the Congregation is great in number, must reparation be made within the Kirk, for the quiet and commodious receiving of the people. The expenses are to be lifted partly of the people, and partly of the teinds, at the consideration of the Ministry.   

For punishment of those that profane the Sacraments and contemn the word of God, and dare presume to minister them not being thereto lawfully called.  
AS Satan hath never ceased from the beginning, to draw mankind in one of two extremities, to wit, that men should either be so ravished with gazing upon the visible creatures, that forgetting the cause wherefore they are ordained, they attributed unto them a virtue and power, which God hath not granted unto them: or else that men should so contemn and despise God's blessed Ordinance, and holy institutions, as if that neither in the right use of them there were any profit, neither yet in their profanations there were any danger. As this way, we say Satan hath blinded the most part of mankind from the beginning: so doubt we not, but that he will strive to continue in his malice even to the end. Our eyes have seen, and presently do see the experience of the one, and of the other. What was the opinion of the most part of men, of the Sacrament of Christ's body and blood, during the darkness of superstition, is not unknown. How it was gazed upon, kneeled unto, born in procession, and finally worshipped & honoured as Christ Jesus himself. And so long at Satan might then retain men in that damnable idolatry, he was quiet, as one that possessed his kingdom of darkness peaceably. But since that it hath pleased the mercies of God to reveal unto the unthankful world the light of his Word, the right use and administration of his Sacraments, he assays man upon the contrary part. For where not long ago men stood in such admiration of that idol the Mass, that none durst have presumed to have said the Mass, but the shaved sort, the beasts marked men; some dare now be so bold as without all vocation to minister, as they suppose, the true Sacraments in open Assemblies: and some idiots (yet more wickedly and impudently) dare counterfeit in their house, that which the true Ministers do in the open Congregations. They presume we say, to do it in houses, without reverence, without Word Preached, and without Minister. This contempt proceeds, no doubt, from the malice and craft of that Serpent, who first deceived man, of purpose to deface the glory of Christ's Evangell, and to bring his blessed Sacraments in a perpetual contempt: And further, your Honours may clearly see, how stubbornly and proudly the most part despises the Evangell of Christ Jesus offered unto you, whom unless that sharply and stoutly ye resist, we mean as well the manifest despiser, as the profaner of the Sacraments, ye shall find them pernicious enemies ere it be long. And therefore in the Name of the Eternal God, and of his Son Christ jesus, we require of your Honours, that without delay, straight Laws be made against the one, and the other.  
We dare not prescribe unto you, what penalties shall be required of such: But this we fear not to affirm, that the one and the other deserve death. For if he who doth falsify the seal, subscription, or coin of a King, is judged worthy of death, what shall we think of him who plainly doth falsify the Seals of Christ Jesus, Prince of the Kings of the earth? If Darius pronounced that a balk should be taken from the house of that man, and he himself hanged upon it, that durst attempt to hinder the re-edifying of the material Temple, what shall we say of those, that contemptuously blaspheme God, and manifestly hinder the Temple of God, which is the souls and bodies of the elect to be purged by the true Preaching of Christ Jesus, from the superstition and damnable Idolatry, in which they have been long plunged, and holden captive? If ye, as God forbidden, declare yourselves careless over the true Religion, God will not suffer your negligence unpunished: and therefore more earnestly we require that straight Laws may be made against the stubborn contemners of Christ jesus, and against such as dare presume to minister his Sacraments, not orderly called to that Office, lest while that there be none found to gainstand impiety, the wrath of God be kindled against the whole.  
The Papistical Priests have neither power, nor authority to minister the Sacraments of Christ Jesus, because that in their mouth is not the Sermon of exhortation: and therefore to them must straight Inhibition be made, notwithstanding any usurpation they have had in the time of blindness. It is neither the clipping of their crowns, the greasing of their fingers, not the blowing of the dumb dogs, called the Bishops, neither the laying on of their hands, that maketh Ministers of Christ jesus. But the Spirit of God inwardly first moving the hearts to seek Christ's glory, and the profit of his Kirk, and thereafter the nomination of the people, the examination of the learned, and public admission (as before is said) make men lawful Ministers of the Word, and Sacraments. We speak of an ordinary vocation; and not of that which is extraordinary, when God by himself, and by his only power, raiseth up to the Ministry such as best pleaseth his wisdom.   

The Conclusion.  
THUS have we in these few heads offered unto your Honours our judgements, according as we were commanded, touching the reformation of things, which heretofore have altogether been abused in this cursed Papistry. We doubt not but some of our petitions shall appear strange unto you at the first fight. But if your wisdoms deeply consider, that we must answer not only unto man, but also before the throne of the eternal God, and of his Son Christ jesus, for the counsel which we give in this so grave a matter, your Honours shall easily consider, that more assured it is to us to fall in the displeasure of all men in the earth, then to offend the Majesty of God, whose justice cannot suffer flatterers, and deceitful counsellors unpunished. That we require the Kirk to be set at such liberty, that she neither be compelled to feed Idle-bellies, neither yet to sustain the tyranny which heretofore hath been by violence maintained: we know we shall offend many, but if we should keep filence hereof, we are most assured to offend the just and Righteous God, who by the mouth of his Apostle hath pronounced this sentence, He that laboureth not, let him not eat. If we in this behalf, or in any other, require or ask any other thing then by God's express Commandment, by equity and good conscience ye are bound to grant, let it be noted, and after repudiate. But if we require nothing which God requireth not also, let your Honours take heed how we gainstand the charge of him, whose hand and punishment ye cannot escape. If blind affections rather lead you to have respect to the sustentation of these your carnal friends, who tyranously have impyred above the flock of Christ jesus, then that the zeal of Christ jesus his glory provoke and move you to set his oppressed Kirk at freedom and liberty, we fear your sharp and sudden punishments, and that the glory and honour of this enterprise be reserved unto others. And yet shall this our judgement abide to the generations following, for a monument and witness how lovingly God called you, and this nation to Repentance: what counsellors God sent unto you, and how you have used the same. If obediently ye hear God now calling, we doubt not but he shall hear you in your greatest necessity. But if, following your own corrupt judgements, ye contemn his voice and vocation, we are assured that your former iniquity, and present ingratitude, shall together crave great punishment from God, who cannot long delay to execute his most just judgements, when after many offences, and long blindness, grace and mercy offered is contemptuously refused.  
God the Father of our Lord jesus Christ, by the power of his holy Spirit, so illuminate your hearts, that ye may clearly see what is pleasing and acceptable in his presence, and so bow the same to his obedience, that ye may prefer his revealed will to your own affections. And so strengthen you by the Spirit of Fortitude, that boldly ye may punish vice, and maintain virtue within this Realm, to the praise and glory of his holy Name, to the comfort and assurance of your own consciences, and to the consolation, and the good example of the posterity following, Amen.  
By your Honour's most humble servitors. From Edinburgh the 20. of May. 1560.   

Act of Secret Counsel, 17 Januarii anno 1560.  
WE which have subscribed their presents, having advised with the Articles herein specified, as is above mentioned from the beginning of this book, thinks the same good and conform to God's Word in all points; conform to the notes and additions hereto eiked: and promises to set the same forward to the uttermost of our powers. Providing that the Bishops, Abbots, Priors, and other Prelates and benificed men, which else have adjoined them to us, bruik the revenues of their benefices during their life times, they sustaining and upholding the Ministry and Ministers, as herein is specified, for the Preaching of the Word, and ministering of the Sacraments.  
sic subscribitur. 

James Hamiltoun.  
Archbald, Argyle.  
James Stewart.  
Rothes.  
Boid.  
William Lord Hay.  
Alexander Cambell.  
M. Alexander Gordoun.  
Glencarne.  
Vchiltrie.  
Sanquhare.  
S. Jhones.  
William of Culrosse.  
Drumlangrig.  
Bargannie younger.  
Lochinvar.  
Cunninghamhead.  
James Haliburtoun.  
john Lochart of Bar.  
Joan Schaw of Holy.  
Scot of Haning.  
James Maxwell.  
George Fentoun of that ilk.  
Andro Ker of Fadounside.  
Andro Hamiltoun of Lethane.  
Deane of Murray.      

The second Book of Discipline.  
Heads and Conclusions of the Policy of the Kirk.  

CHAP. I. Of the Kirk and policy thereof in general, and wherein it is different from the civil policy.  
THE Kirk of God sometimes is largely taken, for all them that profess the Evangell of jesus Christ, and so it is a company and fellowship not only of the godly, but also of hypocrites, professing always outwardly the true Religion.  
Other times it is taken for the Godly and Elect only, and sometimes for them that exercise spiritual function in the congregation of them that profess the truth.  
The Kirk in this last sense, hath a certain power granted by God, according to which it uses a proper jurisdiction and government, exercised to the comfort of the whole Kirk.  
This power Ecclesiastical is an authority granted by God the Father, through the Mediator jesus Christ, unto his Kirke gathered, and having the ground in the Word of God to be put in execution by them, unto whom the spiritual government of the Kirk by lawful calling is committed.  
The Policy of the Kirk flowing from this power, is an order or form of spiritual government, which is exercised by the members appointed thereto by the Word of God: and therefore is given immediately to the office-bearers, by whom it is exercised to the weal of the whole body.  
This power is diversely used: for sometime it is severally exercised, chief by the teachers; sometime conjunctly by mutual consent of them that bear the office and charge, after the form of judgement. The former is only called potestas ordinis, and the other potestas jurisdictionis.  
These two kinds of power have both one authority, one ground, one final cause, but are different in the manner, and form of execution, as is evident by the speaking of our Master in the 16 and 18 of Matthew.  
This power and policy Ecclesiastical is different and distinct in the own nature from that power and policy which is called Civil power, and appertaineth to the Civil government of the Common wealth; albeit they be both of God, and tend to one end, if they be rightly used, viz. to advance the glory of God, and to have godly and good subjects.  
For this power Ecclesiastical floweth immediately from God, and the mediator Jesus Christ, and is spiritual, not having a temporal head in the earth, but only Christ, the only spiritual King and governor of his Kirk.  
It is a title falsely usurped by Antichrist, to call himself head of the Kirk, and ought not to be attributed to Angel, nor man, of what estate that ever he be, saving to Christ the only head and Monarch in the Kirk.  
Therefore this power and policy of the Kirk should lean upon the word immediately, as the only ground thereof, and should be taken from the pure fountains of the scriptures, the Kirk hearing the voice of Christ the only spiritual King, and being ruled by his laws.  
It is proper to Kings, Princes and Magistrates to be called Lords, and dominators over their subjects whom they govern civilly, but it is proper to Christ only to be called Lord and Master in the Spiritual government of the Kirk; and all others that bear office therein ought not to usurp dominion therein, nor be called Lords, but only Ministers, Disciples, and servants. For it is Christ's proper office to command and rule his Kirk universally, and every particular Kirk through his spirit and word, by the ministry of men.  
Notwithstanding, as the Ministers and others of the Ecclesiastical estate are subject to the Magistrate civil, so ought the person of the Magistrate be subject to the Kirk spiritually, and in Ecclesiastical government. And the exercise of both these jurisdictions cannot stand in one person ordinary.  
The Civil power is called the power of the Sword, and the other the power of the Keys.  
The civil power should command the spiritual to exercise, and to do their office according to the word of God; The spiritual rulers should require the Christian magistrate to minister justice, and punish vice, and to maintain the liberty and quietness of the Kirk within their bounds  
The Magistrate commandeth external things for external peace and quietness amongst the subjects: the Minister handleth external things only for conscience cause.  
The Magistrate handleth external things only, and actions done before men, but the spiritual ruler judgeth both inward affections, and external actions in respect of conscience, by the word of God.  
The Civil Magistrate craves and gets obedience by the sword, and other external means, but the Ministry by the spiritual sword, and spiritual means.  
The Magistrate neither aught to preach, minister the sacraments, nor execute the censures of the Kirk, nor yet prescribe any rule how it should be done, but command the Ministers to observe the rule commanded in the word, and punish the transgressors by Civil means. The Ministers exerce not the Civil jurisdiction, but teach the Magistrate how it should be exercised according to the word.  
The Magistrate ought to assist, maintain and fortify the jurisdiction of the Kirk. The Ministers should assist their Princes in all things agreeable to the word, providing they neglect not their own charge by involving themselves in civil affairs.  
Finally, as Ministers are subject to the judgement and punishment of the Magistrate in external things, if they offend: so ought the Magistrates to submit themselves to the discipline of the Kirk, if they transgress in matters of Conscience and Religion.   

CHAP. II. Of the Policy of the Kirk, and persons and office-bearers, to whom the administration is committed.  
AS in the civil policy the whole Commonweal consisteth in them that are governors, or Magistrates, and them that are governed, or subjects: So in the policy of the Kirk some are appointed to be rulers, and the rest of the members thereof to be ruled, and obey according to the word of God, and inspiration of his spirit, always under one head and chief governor, Jesus Christ.  
Again, the whole policy of the Kirk consisteth in three things, in Doctrine, Discipline, and Distribution. With Doctrine is annexed the administration of Sacraments: and according to the parts of this division, ariseth a sort of threefold officers in the Kirk, to wit, of Ministers Preachers, Elders Governors, and Deacons distributers. And all these may be called by a general word, Ministers of the Kirk. For albeit the Kirk of God be ruled and governed by Jesus Christ, who is the only King, high Priest, and head thereof, yet he useth the ministry of men, as the most necessary midst for this purpose.  
For so he hath from time to time, before the Law, under the Law, and in the time of the Evangell for our great comfort raised us men endued with the gifts of the spirit, for the spiritual government of his Kirk, exercising by them his own power, through his spirit and word to the building of the same.  
And to take away all occasion of tyranny, he will that they should rule with mutual consent of brether, and equality of power, every one according to their functions.  
In the new Testament, and time of the Evangell, he hath used the Ministry of the Apostles, Prophets, Evangelists, Pastors, and Doctors in administration of the word: The Eldership for good order, and administration of the Discipline: The Deaconship to have the cure of the Ecclesiastical goods.  
Some of their Ecclesiastical function are ordinary, and some extraordinary or temporary. There be three extraordinary functions; The office of the Apostle, the Evangelist and of the Prophet, which are not perpetual, and now have ceased in the Kirk of God, except when it pleased God extraordinarily for a time to stir some of them up again.  
There are four ordinary functions or offices in the Kirk of God, the office of the pastor, Minister or Bishop, the Doctor, Presbyter or Elder, and the Deacon.  
Their offices are ordinary, and aught to continue perpetually in the Kirk, as necessary for the government and policy thereof, and no more offices ought to be received or suffered in the Kirk of God, established according to his word.  
Therefore all the ambitious titles invented in the kingdom of Antichrist, and in his usurped Hierarchy, which are not of one of these sour sorts, together with the offices depending thereupon, in one word ought to be rejected.   

CHAP. III. How the persons that bear Ecclesiastical function, are to be admitted to their office.  
VOcation or calling is common to all that should bear office within the Kirk, which is a lawful way, by the which qualified persons are promoted to any spiritual office within the Kirk of God.  
Without this lawful calling it was never leasome to any person to meddle with any function Ecclesiastical.  
There are two sorts of Calling, one extraordinary by God immediately, as was of the Prophets and Apostles, which in Kirks established, and well already reform hath no place.  
The other calling is ordinary, which besides the calling of God, and inward testimony of a good conscience, is the lawful approbation, and outward judgement of men, according to God's word, and order established in his Kirk.  
None ought to presume to enter in any office Ecclesiastical without this good testimony before God, who only knows the hearts of men.  
This ordinary and outward calling hath two parts, election and ordination. Election is the choosing out of a person, or persons, most able, to the office that vakes, by the judgement of the Eldership, and consent of the Congregation, to which shall be the person, or persons appointed.  
The qualities in general requisite in all them, who should bear charge in the Kirk, consist in soundness of Religion, and godliness of life, according as they are sufficiently set forth in the Word.  
In the order of Election it is to be eschewed, that any person be intruded in any offices of the Kirk, contrary to the will of the congregation to which they are appointed, or without the volce of the Eldership.  
None ought to be intruded, or placed in the placea already planted, or in any room that vakes not, for any worldly respect: and that which is called the benefice ought to be nothing else, but the stipend of the Ministers that are lawfully called.  
Ordination is the separation and sanctifying of the person appointed to God and his Kirk, after he be well tried and found qualified.  
The Ceremonies of Ordination are fasting, earnest Prayer, and imposition of hands of the Eldership.  
All their, as they must be raised up by God, and by him made able for the work whereto they are called; so ought they know their message to be limited within God's word, without the bounds of the which they ought not to pass.  
All their should take these titles and names only (lest they be exalted and puffed up in themselves) which the Scriptures gives unto them, as these which import labour, travel and work, and are names of offices and service, and not of idleness, dignity, worldly honour or pre-eminence, which by Christ our Master is expressly reproved and forbidden.  
All these office-bearers should have their own particular flocks amongst whom they exercise their charge.  
All should make refidence with them, and take the inspection and overfight of them, every one in his vocation.  
And generally their twa things ought they all to respect: the glory of God, and edifying of his church, in discharging their duties in their calling.   

CHAP. FOUR Of the Office-bearers in particular, and first of the Pastors or Ministers.  
Pastor's, Bishops, or Ministers, are they who are appointed to particular Congregations, which they rule by the word of God and over the which they watch. In respect whereof sometime they are called Pastors, because they feed their Congregation; sometime Episcopi, or Bishops, because they watch above their flock; sometimes Ministers, by reason of their service and office, and sometimes also Presbyters or Seniors, for the gravity in manners which they ought to have in taking care of the spiritual government, which ought to be most dear unto them.  
They that are called unto the Ministry, or that offer themselves thereunto, ought not to be elected without any certain flock be assigned unto them.  
No man ought to engyre himself, or usurp his office without lawful calling.  
They who are once called by God, and duly elected by man, after that they have once accepted the charge of Ministry, may not leave their functions.  
The desertours should be admonished, and in case of obstinacy, finally, Excommunicate.  
No Pastor may leave his flock without Licence of the Provincial or Nationall Assembly, which if he do, after admonitions not obeyed, let the censures of the Kirk strike upon him.  
Unto the Pastors apperteins teaching of the Word of God, in season and out of season, publicly and privately, always travelling to edify, and discharge his conscience, as God's word prescribes to him.  
Unto the Pastors only apperteins the administration of the Sacraments, in like manner as the administration of the Word: For both are appointed by God, as means to teach us, the one by the care, and the other by the eyes, and other senses, that by both, knowledge may be transferred to the mind.  
It appertains by the same reason to the Pastor to pray for the people, and namely, for the flock committed to his charge, and to bless them in the name of the Lord, who will not suffer the blessings of his faithful servants to be frustrate.  
He ought also to watch above the manners of his flock, that the better he may apply the Doctrine to them in reprehending the dissolute persons, and exhorting the godly to continue in the fear of the Lord.  
It appertains to the Minister after lawful proceeding by the Eldership, to pronounce the sentence of binding and losing upon any person, according unto the power of the keys granted unto the Kirk.  
It belongs to him likewise, after lawful proceeding in the matter by the Eldership, to solemnizate marriage betwixt them, that are to be joined therein, and to pronounce the blessing of the Lord upon them that enter in at that holy Band in the fear of God.  
And generally all public denunciations that are to be made in the Kirk before the Congregation concerning the Ecclesiastical affairs belonging to the Office of a Minister: For he is as messenger and Herald betwixt God and the people in all these affairs.   

CHAP. V of Doctors, and their Office, and of the Schools.  
ONE of the two ordinary and perpetual functions that travel in the Word, is the Office of the Doctor, who may be also called Prophet, Bishop, Elder, Catechiser, that is, teacher of the Catechism, and rudiments of Religion.  
His office is to open up the mind of the Spirit of God in the Scriptures simply, without such applications as the Ministers use, to the end that the faithful may be instructed, and sound Doctrine taught, and that the purity of the Gospel be not corrupted through ignorance, or evil opinions.  
He is different from the Pastor, not only in name, but in diversity of gifts. For to the Doctor is given the word of knowledge, to open up by simple teaching the mysteries of faith; to the Pastor the gift of wisdom, to apply the same by exhortation to the manners of the flock, as occasion craveth.  
Under the name and office of a Doctor we comprehend also the order in Schools, Colleges, and Universities, which hath been from time to time carefully maintained, as well among the Jews and Christians, as also among the profane Nations.  
The Doctor being an Elder, as is said, should assist the Pastor in the government of the Kirk, and concur with the Elders his brethren in all assemblies; by reason the interpretation of the Word, which is only judge in Ecclesiastical matters, is committed to his charge.  
But to preach unto the people, to Minister the Sacraments, and to celebrate marriages, pertain not to the Doctor, unless he be otherwise called ordinarily: howbeit the Pastor may teach in the Schools, as he who hath the gift of knowledge, oftentimes meet for that end, as the examples of Polycarpus, and others testify, etc.   

CHAP. VI Of Elders, and their Office.  
THE word Elder in the Scripture, sometime is the name of Age, sometime of Office. When it is the name of any Office, sometime it is taken largely, comprehending as well the Pastors and Doctors, as them who are called Seniors or Elders.  
In this our division, we call these Elders, whom the Apostles call Precedents or Governors. Their office as it is ordinary, so is it perpetual and always necessary in the Kirk of God. The Eldership is a spiritual function, as is the Ministry.  
Elders once lawfully called to the office, and having gifts from God meet to exercise the same, may not leave it again. Albeit such a number of Elders may be chosen in certain Congregations, that one part of them may relieve another for a reasonable space, as was among the Levites under the Law in serving of the Temple.  
The number of the Elders in every Congregation cannot well be limited, but should be according to the bounds and necessity of the people.  
It is not necessary that all Elders be also teachers of the Word, albeit the chief aught to be such and swa are worthy of double-honour.  
What manner of persons they ought to be, we refer it to the express word, and namely the Canons written by the Apostle Paul.  
Their office is as well severally, as conjunctly, to watch diligently upon the flock committed to their charge, both publicly, and privately, that no corruption of Religion, or manners, enter therein.  
As the Pastors and Doctors should be diligent in teaching and sowing the seed of the Word, so the Elders should be careful in seeking the fruit of the same in the people.  
It appertains to them to assist the Pastor in examination of them that come to the Lords Table: item, in visiting the sick.  
They should cause the acts of the assemblies, as well particular as general to be put in execution carefully.  
They should be diligent in admonishing all men of their duty according to the rule of the Evangell.  
Things that they cannot correct by private admonitions they should bring to the Eldership.  
Their principal office is to hold Assemblies with the Pasiors and Doctors who are also of their number, for establishing of good order and execution of Discipline, unto the which Assemblies all persons are subject that remain within their bounds.   

CHAP. VII. Of the Elderships, Assemblies, and Discipline.  
ELderships and Assemblies are commonly constitute of Pastors, Doctors, and such as we commonly call Elders, that labour not in the word and Doctrine: of whom, and of whose several power hath been spoken.  
Assemblies are of four sorts. For either are they of particular Kirks and Congregations ane or moe, or of a Province, or of a whole Nation, or of all and divers Nations professing one Jesus Christ.  
All the Ecclesiastical Assemblies have power to convene lawfully together for treating of things concerning the Kirk, and pertaining to their charge.  
They have power to appoint times, and places to that effect, and at one meeting to appoint the diet, time and place for another.  
In all Assemblies an Moderator should be chosen by common consent of the whole brethren convened, who should propone matters, gather the votes, and cause good order to be kept in assemblies.  
Diligence should be taken, chief by the Moderator, that only Ecclesiastical things be handled in the assemblies, and that there be no meddling with any thing pertaining to the civil jurisdiction.  
Every Assembly hath power to send forth from them of their own number, ane or moe visitours to see how all things be ruled in the bounds of their jurisdiction.  
Visitation of more Kirks is no ordinary Office Ecclesiastic in the person of one man, neither may the name of a Bishop be attribute to the visitor only, neither is it necessary to abide always in one man's person, but it is the part of the Eldership to send out qualified persons to visit prore nata.  
The final end of assemblies is first to keep the Religion and Doctrine in purity without error and corruption. Next, to keep comeliness and good order in the Kirk.  
For this order's cause, they may make certain rules and constitutions appertaining to the good behaviours of all the members of the church in their vocation.  
They have power also to abrogate and abolish all Statutes and Ordinances concerning Ecclesisticall matters, that are found noisome and unprofitable, and agree not with the time, or are abused by the people.  
They have power to execute Ecclesiastical Discipline and punishment upon all transgressors, and proud contemners of the good order and policy of the Kirk, and so the whole Discipline is in their hands.  
The first kind and sort of assemblies, although they be within particular Congregation, yet they exerce the power, authority and Jurisdiction of the Kirk with mutual consent, and therefore bear sometime the name of the Kirk.  
When we speak of the Elders of the particular Congregations, we mean not that every particular Parish-kirk can or may have their own particular Elderships, specially in Landward; but we think three, four, moe or fewer particular kirks may have one Eldership common to them all, to judge their Ecclesiastical causes.  
Yet this is meet, That some of the Elders be chosen out of every particular Congregation, to concur with the rest of their brethren in the common Assembly, and to take up the delations of offences within their own kirks, and bring them to the Assembly. This we gather of the practice of the Primitive kirk, where Elders, or Colleges of Seniors were constitute in Cities, and famous places.  
The power of their particular Elderships is to use diligent labours in the bounds committed to their charge, that the kirks be kept in good order, to inquire diligently in naughty & unruly persons, and travel to bring them in the way again, either by admonition or threatening of God's judgements, or by correction.  
It pertains to the Eldership to take heed that the word of God be purely preached within their bounds, the Sacraments rightly ministered, the Discipline rightly maintained, and the Ecclesiastical goods uncorruptly distributed.  
It belongs to this kind of Assembly, to cause the ordinances made by the Assemblies provincial, national, and general, to be kept and put in execution.  
To make constitutions which concern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the church, for the decent order of these particular kirks where they govern: Providing, they altar no rules made by general or provincial Assemblies, and that they make the provincial Assemblies fore-seen of these rules that they shall make, and abolish them that tend to the hurt of the same.  
It hath power to excommunicate the obstinate.  
The power of election of them who bear Ecclesiastical charges pertains to this kind of Assembly within their own bounds, being well erected, and constitute of many Pastors and Elders of sufficient ability.  
By the like reason their deposition also pertains to this kind of Assembly: as of them that teach erroneous and corrupt Doctrine, that be of slanderous life, and after admonition desist not; that be given to schism or rebellion against the church, manifest blasphemy, fimony, corruption of bribes, falsehood, perjury, whoredom, theft, drunkenness, fight worthy of punishment by the Law, usury, dancing, infamy, and all others, that deserve separation from the church.  
These also who are altogether found unsufficient to execute their charge should be deposed, whereof other kirks would be advertised that they receive not the persons deposed.  
Yet they ought not to be deposed, who through age, fickenesse, or other accidents become unmeet to do their office, in which case their honour should remain to them, their church should maintain them; and others ought to be provided to do their office.  
Provincial assembles we call lawful conventions of Pastors, Doctors, and other Elders of a Province, gathered for the common affairs of the church thereof, which also may be called the conference of the church and brethren.  
Their assembles are institute for weighty matters to be entreated by mutual consent and assistance of the brethren within that Province, as need requires.  
This assembly hath power to handle, order, and redress all things committed or done amiss in the particular assemblies.  
It hath power to depose the office-bearers of that province for good and just causes deserving deprivation.  
And generally their assemblies have the whole power of the particular Elderships whereof they are collected.  
The Nationall assembly, which is general to us, is a lawful convention of the whole kirks of the Realm or Nation where it is used and gathered, for the common affairs of the church, and may be called the general Eldership of the whole kirks in the Realm. None are subject to repair to this assembly to vote, but Ecclesiastical persons to such a number, as shall be thought good by the same Assembly, not excluding other persons that will repair to the said Assembly to propone, hear, and reason.  
This Assembly is institute, that all things either committed, or done amiss in the Provincial Assemblies may be redressed and handled, and things generally serving for the weal of the whole body of the church within the Realm may be forescen, entreated and set forth to God's glory.  
It should take care, that kirks be planted in places where they are not planted.  
It should prescribe the rule how the other two kinds of Assemblies should proceed in all things.  
This Assembly should take heed, that the spiritual jurisdiction, and civil, be not confounded to the hurt of the church; That the Patrimony of the church be not consumed, nor abused; and generally concerning all weighty affairs that concern the weal and good order of the whole Kirks of the Realm, it ought to interpone authority thereto.  
There is besides these, another more general kind of Assembly, which is of all Nations, and all estates of persons within the church, representing the universal church of Christ, which may be called properly the General Assembly, or General Council of the church of God.  
These Assemblies were appointed and called together specially, when any great schism or controversy in Doctrine did arise in the church, and were convocate atcommand of godly Emperors being for the time, for avoiding of schism within the Universal church of God, which because they pertain not to the particular estate of any Realm we cease further to speak of them.   

CHAP. VIII. Of the Deacons and their Office, the last Ordinary function in the Kirk.  
THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes is largely taken, comprehending all them that bear office in the Ministry, and spiritual function in the church.  
But now, as we speak, it is taken only for them, unto whom the collection and distribution of the alms of the faithful and Ecclesiastical goods doth belong.  
The office of the Deacons so taken, is an ordinary and perpetual Ecclesiastical function in the church of Christ.  
Of what properties and duties he ought to be that is called to this function, we remit it to the manifest Scriptures.  
The Deacon ought to be called and elected, as the rest of the Spiritual Officers, of the which election was spoken before.  
Their Office and power is to receive, and to distribute the whole Ecclesiastical goods unto them, to whom they are appointed.  
This they ought to do according to the judgement, and appointment of the Presbyteries or Elderships (of the which the Deacons are not) that the patrimony of the church and poor, be not converted to private men's uses, nor wrongfully distribute.   

CHAP. IX. Of the Patrimony of the Kirk, and distribution thereof.  
BY the Partrimony of the Kirk, we mean whatsoever thing hath been at any time before, or shall be in times coming given, or by consent or universal custom of Countries professing the Christian Religion applied to the public use and utility of the church.  
So that under the Patrimony we comprehend all things given or to be given to the Kirk and service of God, as lands, bigging, possessions, annuel rents, and all such like, wherewith the Kirk is doted, either by donations, foundations, mortifications, or any other lawful titles of Kings, Princes, or any persons inferior to them, together with the continual oblations of the faithful.  
We comprehend also all such things as by Laws or Custom, or use of Countries have been applied to the use and utility of the Kirk; of the which sort are Teinds, Manses, Gleibs, and such like, which by common and municipal Laws and universal Custom are possessed by the Kirk.  
To take any of this Patrimony by unlawful means, and convert it to the particular and profane use of any person, we hold it a detestatable sacrilege before God.  
The goods Ecclesiastical ought to be collected, and distributed by the Deacons, as the word of God appoints, that they who bear office in the Kirk be provided for without care or solicitude.  
In the Apostolical Kirk, the Deacons were appointed to collect and distribute what sum soever was collected of the faithful, to distribute unto the necessity of the Saints, so that none lacked amongst the faithful.  
These collections were not only of that which was collected in manner of alms, as some suppose, but of other goods movable, and unmoveable, of lands and possessions, the price whereof was brought to the feet of the Apostles.  
This office continued in the Deacons hands, who intrometted with the whole goods of the Kirk, ay and while the estate thereof was corrupted by Antichrist, as the ancient Canons bear witness.  
The same Canons make mention of a fouresold distribution of the Patrimony of the church, whereof one part was applied to the Pastor or Bishop for his sustentation and hospitality; another to the Elders and Deacons, and all the Glergy; the third to the poor, sick persons and strangers; the fourth to the upholding other affairs of the church, specially extraordinary.  
We add hereunto the Schools and Schoolmasters also, which ought and may be well sustained of the same goods, and are comprehended under the Clergy. To whom we join all Clerks of Assemblies, as well particular as general, Syndicks or Procutors of the church affairs, takers up of Psalms, and such like other ordinary Officers of the Kirk, so fare as they are necessary.   

CHAP. X. Of the Office of a Christian Magistrate in the Kirk.  
ALthough all the members of the Kirk be holden every one in their vocation, and according thereto to advance the Kingdom of Jesus Christ, so fare as lieth in their power, yet chief Christian Princes, and other Magistrates, are holden to do the same.  
For they are called in the Scripture nourishers of the Kirk, for so much as by them it is, or at least ought to be maintained, fostered, upholden and defended against all that would procure the hurt thereof.  
So it pertains to the office of a Christian Magistrate, to assist and fortify the godly proceed of the Kirk in all behalves; and namely to see that the public estate and Ministry thereof be maintained and sustained, as it appertains, according to God's Word.  
To see that the Kirk be not invaded, nor hurt by false Teachers, and Hirelings, nor the rooms thereof be occupied by dumb dogs, or idle bellies.  
To assist and maintain the Discipline of the Kirk, and punish them civilly, that will not obey the censure of the same, without confounding always the one jurisdiction with the other.  
To see that sufficient provision be made for the Ministry, the Schools, and the poor: and if they have not sufficient to await upon their charges, to supply their indigence even with their own rents, if need require.  
To hold hand as well to the saving of their persons from injury and open violence, as to their rents and possessions, that they be not defrauded, rob, nor spoiled thereof.  
Not to suffer the Patrimony of the Kirk to be applied to profane and unlawful uses, or be devoured by idle bellies, and such as have no lawful function in the Kirk, to the hurt of the Ministry, Schools, poor and other godly uses, whereupon the same aught to be bestowed.  
To make laws and constitutions agreeable to God's word, for advancement of the Kirk, and policy thereof, without usurping any thing that pertains not to the civil sword, but belongs to the offices that are merely Ecclesiastical, as is the ministry of the Word and Sacraments, using Ecclesiastical Discipline, and the spiritual execution thereof, or any part of the power of the spiritual keys, which our Master gave to the Apostles, and their true successors.  
And although Kings and Princes that be Godly, sometimes by their own authority, when the Kirk is corrupted, and all things out of order, place Ministers, and restore the true service of the Lord, after the example of some godly Kings of Juda, and divers godly Empeours, and Kings also in the light of the new Testament. Yet where the ministry of the Kirk is once lawfully constitute, and they that are placed, do their office faithfully, all godly Princes and Magistrates ought to hear and obey their voice, and reverence the Majesty of the Son of God speaking in them.   

CHAP. XI. Of the present abuses remaining in the Kirk, which we desire to bereformed.  
AS it is the duty of the godly Magistrate to maintain the present liberty, which God hath granted by the Preaching of his Word, and the true administration of the Sacraments within this Realm: So is it to provide, that all abuses which yet remain in the Kirk, be removed, and utterly taken away.  
Therefore, first the admission of men to papistical titles of benefices, such as serve not, nor have no function in the Reformed Kirk of Christ, as Abbots, Commendators, Priors, Prioresses, and other titles of Abbeys, whose places are now for the most part by the just judgement of God demolished, and purged of idolatry, is plain abuse, and is not to receive the Kingdom of Christ amongst us, but rather to refuse it.  
Such like that they that of old were called the Chapiters' and Convents of Abbeys, Cathedral kirks, and like places, serve for nothing now, but to set fewes and tacks, if any thing be left of the church lands and teinds, in hurt and prejudice thereof, as daily experience teacheth, and therefore aught to be utterly abrogate and abolished.  
Of the like nature are the Deans, Archdeacon's, Chantours, Subchantours, Thesaurers, Chancellors and others having the like titles flowing from the Pope and Canon law only, who have no place in the reformed church.  
The kirks also which are united together, and joined by annexation to their benefices, aught to be separated and divided, and given to qualified Ministers, as God's Word craves.  
Neither ought such abusers of the kirks Patrimony to have vote in Parliament, nor sit in Council under the name of the church and kirkmen, to the hurt and prejudice of the liberty thereof, and laws of the Realm made in favour of the Reformed church.  
Much less is it lawful, that any person amongst these men should have five, sixteen, twenty or more kirks, all craving the charge of souls, and bruike the patrimony thereof, either by admission of the Prince, or of the church, in this light of the Evangell. For it is but a mockage to crave reformation, where such like have place.  
And in so fare, as in the order taken at Leith, in the year of our Lord 1571, it appears that such may be admitted, being found qualified; either that pretended order is against all good order, or else it must be understood not of them that be qualified in worldly affairs, or to serve in Court, but such as are qualified to teach God's Word, having their lawful admission of the church.  
As to Bishops, if the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be properly taken, they are all one with the Ministers, as before was declared. For it is not a name of superiority and lordship, but of office and watching.  
Yet because in the corruption of the church, this name (as others) have been abused, and yet is likely to be, we cannot allow the fashion of these new chosen Bishops, neither of the Chapiters' that are Electors of them to such offices, as they are chosen unto.  
True Bishops should addict themselves to a particular flock, which sundry of them refuse, neither should they usurp Lordship over their brethren, and over the inheritance of Christ, as these men do.  
Pastors, in so fare as they are Pastors, have not the office of Visitation of more kirks joined to the pastorship, without it be given to them.  
It is a corruption, that Bishops should have further bounds to vifit, nor they may lawfully.  
No man ought to have the office of Vifitation, but he that is lawfully chosen thereunto.  
The Elderships being well established, have power to send out visitours one or more, with commission to vifit the bounds within their Eldership, and likewise after count taken of them, either continue them, or remove them from time to time, to the which Elderships they shall be always subject.  
Criminal jurisdiction in the person of a pastor, is a corruption.  
It agreeth not with the word of God, that Bishops should be Pastors of Pastors, Pastors of many flocks, and yet without a certain flock, and without ordinary teaching.  
It agreeth not with the Scriptures, that they should be exemed from the correction of their brethren, and Discipline of the particular Eldership of the Kirk, where they shall serve, neither that they usurp the Office of Visitation of other Kirks, nor any other function beside other Ministers, but so fare as shall be committed to them by the church.  
Wherefore, we desire the Bishops that now are, either to agree to that order that God's word requires in them, as the general church will prescribe unto them, not passing their bounds, either in Ecclesiastical or Civil affairs, or else to be deposed from all function in the church.  
We deny not in the mean time, but Ministers may and should affist their Princes when they are required, in all things agreeable to the Word, whether it be in Council, or Parliament, or otherways; Providing always, they neither neglect their own charges, nor through flattery of Princes hurt the public estate of the Kirk.  
But generally, we say, no person under whatsoever title of the Kirk, and specially the abused titles in Papistry, of Prelates, Convents, and Chapters, aught to attempt any act in the Kirks name, either in Council, or Parliament, or out of Council, having no Commission of the Reformed Kirk within this Realm.  
And by Act of Parliament it is provided, that the Papistical Kirk and Jurisdiction should have no place within the same, and no Bishop nor other Prelate in times coming should use any jurisdiction flowing from his authority.  
And again, that no other Ecclesiastical Jurisdiction should be acknowledged within this Realm, but that which is, and shall be in the Reformed Kirk, and flowing therfrom.  
So we esteem holding of Chapiters' in Papistical manner, either in Cathedral kirks, Abbeys, Colleges, or other conventual places, usurping the name and authority of the church, to hurt the patrimony thereof, or use any other Act to the prejudice of the same, since the year of our Lord 1560 years, to be abuse and corruption, contrary to the liberty of the true church, and laws of the Realm; and therefore aught to be annulled, reduced, and in times coming utterly discharged.  
The dependences also of the Papistical jurisdiction are to be abolished; of the which sort is mingled jurisdiction of the Commissars, in so fare as they meddle with Ecclesiastical matters, and have no Commission of the kirk thereto, but were elected in time of our Sovereign's mother, when things were out of order. It is an absurd thing, that sundry of them having no function of the church, should be Judges to Ministers, and depose them from their rooms. Therefore they either would be discharged to meddle with Ecclesiastical matters, or it would be limited to them in what matters they might be Judges, and not hurt the liberty of the church.  
They also that before were of the Ecclesiastic estate in the Pope's church, or that are admitted of new to the Papistical titles, and now are tolerate by the laws of the Realm to possess the two-part of their Ecclesiastical rents, ought not have any further liberty, but to intromet with the portion assigned and granted to them for their lifetimes; and not under the abused titles which they had to dispon the kirkrents, set tacks and fewes thereof at their pleafure, to the great hurt of the church, and poor labourers that dwell upon the kirk-lands, contrary to all good conscience and order.   

CHAP. XII. Certain special heads of Reformation, which we crave.  
WHatsoever hath been spoken of the offices of the church, the several power of the office-bearers, their conjunct power also, and last of the patrimrny of the church, we understand it to be the right Reformation which God craves at our hands, that the church be ordered according thereto, as with that order which is most agreeable to the Word.  
But because something would be touched in particular, concerning the estate of the Country, and that which we principally seek to be reform in the same, we have collected them in these heads following.  
Seeing the whole Country is divided in Provinces, and their Provinces again are divided in Parishes, as well in land-ward, as in Towns; in every Parish and reasonable Congregation there would be placed one or more Pastors to feed the flock, and no Pastor or Minister always to be burdened with the particular charge of more kirks or flocks then one alanerly.  
And because it will be thought hard to find out Pastors or Ministers to all the paroch kirks of the Realm, as well in Landward, as in Towns, we think by the advice of such as commission may be given to by the church and Prince, Parishes in landward or small Villages, may be joined two or three or more, in some places together, and the principal and most commodious kirks to stand, and be repaired sufficiently, and qualified Ministers placed thereat; and the other kirks, which are not found necessary, may be suffered to decay, their kirk-yards always being kept for burial places, and in some places where need requires, a Parish, where the Congregation is over great for one church, may be divided in twa or moe.  
Doctor's would be appointed in Universities, Colleges, and in other places needful, and sufficiently provided for, to open up the meaning of the Scriptures, and to have the charge of Schools, and teach the rudiments of Religion.  
As for Elders, there would be some to be censurers of the manners of the people, one or more in every Congregation, but not an Assembly of Elders in every particular church, but only in Towns, and famous places, where resort of men of judgement and ability to that effect may be had, where the Elders of the particular kirks about may convene together, and have a common Eldership, and assembly-place among them, to treat of all things that concerns the Congregations of which they have the oversight.  
And as there ought to be men appointed to unite and divide the Parishes, as necessity and commodity requires: So would there be appointed by the general church, with assent of the Prince, such men as fear God, and know the estate of the Countries, that were able to nominate and design the places, where the particular Elderships should convene, taking consideration of the Diocese, as they were divided of old, and of the estate of the Countries, and Provinces of the Realm.  
Likewise concerning Provincial and Synodall Assemblies consideration were easy to be taken: How many and in what places they were to be holden, and how oft they should convene, aught to be referred to the liberty of the general church, and order to be appointed therein.  
The Nationall Assemblies of this Country, called commonly the General Assemblies, ought always to be retained in their own liberty, and have their own place.  
With power to the church to appoint times and places convenient for the same, and all men, as well Magistrates, as inferiors to be subject to the judgement of the same in Ecclesiastical causes, without any reclamation or appellation to any Judge, Civil or Ecclesiastical within the Realm.  
The liberty of the election of persons called to the Ecclesiastical function, and observed without interruption, so long as the church was not corrupted by Antichrist, we desire to be restored and retained within this Realm.  
So that none be intrused upon any Congregation, either by the Prince, or any inferior person, without lawful election, and the assent of the people over whom the person is placed, as the practice of the Apostolical and Primitive Kirk, and good order craves.  
And because this order, which Gods word craves, cannot stand with patronages and presentation to benefices used in the Pope's church, we desire all them, that truly fear God, earnestly to consider, that for as much as the names of patronages and benefices, together with the effect thereof, have flowed from the Pope, and corruption of the Canon law only, in so fare as thereby any person was intrused or placed over Kirkes' having Curam animarum.  
And for as much as that manner of proceeding hath no ground in the word of God, but is contrary to the same, and to the said liberty of Election, they ought not now to have place in this light of Reformation. And therefore, whosoever will embrace God's word, and desire the kingdom of his Son Christ Jesus to be advanced, they will also embrace, and receive that policy and order which the word of God, and upright estate of his Kirk craves, otherwise it is in vain that they have professed the same.  
Notwithstanding as concerning other patronages of benefices that have not curam animarum, as they speak: such as are chaplenries, prebendaries founded upon temporal lands, annuels, and such like, may be reserved unto the ancient Patroness, to dispone hereupon, when they vaike, to scholars and bursers, as they are required by act of Parliament.  
As for the Kirk rents in general we desire that order be admitted and maintained amongst us, that may stand with the sincerity of God's word, and practise of the purity of the Kirk of Christ:  
To wit, that, as was before spoken, the whole rent and patrimony of the Kirk, excepting the small patronages before mentioned, may be divided in four portions: one thereof to be assigned to the Pastor for his entertainment, and hospitality; an other to the Elders, Deacons and other officers of the Kirk, such as clerks of Assemblies, takers up of the Psalms, Beadels and keepers of the Kirk, so far as is necessary: Joining with them also the Doctors, and Schools, to help the ancient foundations where need requires: the third portion to be bestowed upon the poor members of the faithful, and hospitals: the fourth for reparation of the Kirks, and other extraordinary charges as are profitable for the Kirk, and also for the commonwealth, if need require.  
We desire therefore the Ecclesiastical goods to be uplifted and distributed faithfully to whom they appertain, and that by the ministry of the Deacons, to whose office properly the collection and distribution thereof belongs, that the poor may be answeted of their portion thereof, and they of the Ministry live without care and solicitude: as also the rest of the treasury of the Kirk may be reserved, and bestowed to their right uses.  
If these Deacons be elected with such qualities as God's word craves to be in them, there is no fear, that they shall abuse themselves in their office, as the profane Collector did of before.  
Yet because this vocation appears to many to be dangerous, let them be oblished, as they were of old, to a yearly count to the Pastors and Eldership; and if the Kirk and Prince think expedient, let cautioners be oblished for their fidelity, that the Kirk rents on na ways be dilapidat.  
And to the effect this order may take place, it is to be provided that all other intrometters with the Kirk rent, Collectors general or special, whether it be by appointment of the Prince, or otherways, may be denuded of further intromission therewith, and suffer the Kirk rents in time coming to be wholly intrometted with by the ministry of the Deacons, and distribute to the use before mentioned.  
And also, to the effect that the Ecclesiastical rents may suffice to these uses for the which they are to be appointed, We think it necessary to be desired, that all alienations, setting of fewes, or tacks of the rents of the Kirk, as well lands as tiends, in hurt and diminution of the old rentals, be reduced and annulled, and the patrimony of the of Kirk restored to the former old liberty.  
And likewise, that in times coming the tiends be set to nane, but to the labourers of the ground, or else not set at all, as was agreed upon, and subscribed by the Nobility of before.   

CHAP. 13. The utility that shall flow from this reformation to all Estates.  
SEeing the end of this spiritual government and policy whereof we speak, is, that God may be glorified, the kingdom of Jesus Christ advanced, and all who are of his mystical body may live peaceable in conscience; Therefore we dare boldly affirm, that all these who have true respect to these ends, will even for conscience cause gladly agree and conform themselves to this order, and advance the same, so fare as lieth in them, that their conscience being set at rest, they may be replenished with spiritual gladness in giving full obedience to that which Gods word, and the testimony of their own conscience doth crave, and refusing all corruption contrary to the same.  
Next we shall become an example and pattern of good and godly order to other nations, countries, and Kirks professing the same Religion with us, that as they have glorified God in our continuing in the sincerity of the word hither to, without any errors, praise be to his name: so they may have the like occasion in our conversation, when as we conform ourselves to that discipline, policy, and good order, which the same word, and purity of reformation craveth at our hands: Otherwise that fearful sentence may be justly said to us, The servant knowing the will of his Master, and not doing it, etc.  
Moreover, if we have any piety or respect to the poor members of Jesus Christ, who so greatly increase and multiply amongst us, we will not suffer them to be longer defrauded of that part of the patrimony of the Kirk, which justly belongs unto them; and by this order, if it be duly put to execution, the burden of them shall be taken off us to our great comfort, the streets shall be cleansed of the cry and murmur of them as we shall no more be any scandal to other Nations, as we have hitherto been, for not taking order with the poor amongst us, and causing the word which we profess to be evil spoken of, giving occasion of slander to the enemies, and offending the consciences of the simple and godly.  
Besides this, it shall be a great ease and commodity to the whole common people, in relieving them of the building and upholding their Kirks, in bigging of brigges, and other like public works: to the labourers of the ground in payment of their tiends, and shortly in all these things, whereinto they have been hitherto rigorously handled by them that were falsely called Kirk-men, their tacks-men, factours, chalmerlanes and extortioners.  
Finally, to the King's Majesty, and commonwealth of the country this profit shall redound, That the other affairs of the Kirk being sufficiently provided, according to the distribution, of the which hath been spoken; the superplus being collected in the treasury of the Kirk may be profitably employed, and liberally bestowed upon the extraordinary support of the affairs of the Prince and Commonwealth, and specially of that part which is appointed for reparation of Kirks.  
So to conclude, all being willing to apply themselves to this order, the people suffering themselves to be ruled according thereto: the Princes and Magistrates not being exemed, and these that are placed in the Ecclesiastical estate rightly ruling and governing, God shall be glorified, the Kirk edified, and the bounds thereof enlarged, Christ Jesus and his Kingdom set up, Satan and his Kingdom subverted, and God shall dwell in the midst of us, to our comfort, through Jesus Christ, who together with the Father and the Holy Ghost, abides blessed in all eternity, Amen.  
FINIS.