Works

Seeing that Christ Jesus is He whom God the Father has commanded only to be heard and followed of His sheep, we urge it necessary that His Evangel be truly and openly preached in every kirk and assembly of this realm; and that all doctrine repugning to the same be utterly suppressed as damnable to man's salvation.

Lest upon this generality ungodly men take occasion to cavil, this we add for explication. By preaching of the Evangel, 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 instruct, to reprove, and to exhort. In which books of Old and New Testaments we affirm that all things necessary for the instruction of the Kirk, and to make the man of God perfect, are contained and sufficiently expressed.

By the contrary doctrine, we understand whatsoever men, by laws, councils, or constitutions have imposed upon the consciences of men, without the expressed commandment of God's Word; such as vows of chastity, forswearing 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 apostles, martyrs, virgins, of Christmas, circumcision, epiphany, purification, and other fond feasts of our Lady. Which things, because in God's Scriptures they neither have commandment nor assurance, we judge 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.

To the true preaching of the holy Evangel of Christ Jesus it is necessary that His holy Sacraments be annexed, and truly ministered, as seals and visible confirmations of the spiritual promises contained in the Word. These be two, to wit, Baptism and the Holy Supper of the Lord Jesus; which are rightly ministered when the people, before the administration of the same, are plainly instructed by a lawful minister, 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 the Sacraments 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 from the institution of the Lord Jesus and practice of His holy Apostles.

Albeit the order of Geneva, which now is used in some of our kirks, is sufficient to instruct the diligent reader how both these Sacraments may be rightly ministered; yet, that a uniformity be kept, we have thought good to add the following as superabundant.

In Baptism, we acknowledge nothing to be used except the element of water only; that the Word and declaration of the promises ought to precede we have already said. Wherefore, whosoever presumeth in baptism to use oil, salt, wax, spittle, conjuration or crossing, accuseth the perfect institution of Christ Jesus 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 nigh to Christ's own action. But plain it is that at that 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. As touching the damnable errors of the Papists, who can defraud the common people of the one part of that holy Sacrament, to wit, of the cup of the Lord's blood, we suppose their error to be so manifest that it needeth no confutation; neither yet intend we to confute anything in this our simple confession; but to offer public disputation to all that list to oppugn anything 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 nighest to Christ's action, and to the perfect practice of the Apostles, as we read it in St. Paul. During this action, we think it necessary that some comfortable places of the Scriptures 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 chiefly to remember the Lord's death, we judge the Scriptures making mention of the same to be 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 Kirk.

III. Touching the Abolition of Idolatry.

As we require Christ Jesus to be truly preached, and His holy Sacraments to be rightly ministered; so can we not cease to require idolatry, with all monuments and places of the same, as abbeys, monasteries, friaries, nunneries, chapels, chantries, cathedral kirks, canonries, colleges, others than presently are parish kirks or schools, to be utterly suppressed in all bounds and places of this realm, except only the 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 whatsoever estate or condition within this realm.

Let your honours be assuredly persuaded that where idolatry is maintained, or permitted where it may be suppressed, there shall God's wrath reign, not only upon the blind and obstinate idolater, but also upon the negligent sufferers of the same; 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.

IV. Concerning Ministers and their Lawful Election.

1. In a Kirk reformed or tending to reformation, none ought to presume to preach, or to minister the Sacraments, until they be called to the same in proper form. Ordinary vocation consisteth in election, examination, and admission; and, because election of ministers in this cursed Papistry has altogether been abused, we think it expedient to treat of 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 kirk, to wit, the church of the Superintendent with his Council, may present unto them a man whom they judge apt to feed the flock of Christ Jesus, who must be examined 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 examined must be commanded to compear before men of soundest judgment, resident in some principal town adjacent unto them; as they that be in Fife, Angus, Mearns, or Strathearn, to present themselves in St. Andrews; those that be in Lothian, Merse, or Teviotdale, in Edinburgh; and likewise those that be in other districts must resort to the best reformed cities or towns, that is, to the city of the Superintendent. There, first, in the schools or, failing that, 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. This ended, the person that is presented, or that offered himself to the administration of the kirk, must be examined by the ministers and elders of the kirk, and that openly and before all that list to hear, in all the chief points that now lie in controversy betwixt us and the Papists, Anabaptists, Arians, or other such enemies to the Christian religion. If he be found sound, able to persuade by wholesome doctrine, and to convince the gainsayers, then must he be directed to the kirk and congregation where he should serve, that there, in open audience of his flock, in divers public sermons, he may give confession of his faith in the articles of Justification, of 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 Kirk justly can reprehend nothing in his life, doctrine, nor utterance, then we judge the kirk which before was destitute, unreasonable if they refuse him whom the Kirk did offer, and that they should be compelled, by the censure of the Council and Kirk, to receive the person appointed and approven by the judgment of the godly and learned; unless the same kirk have presented a man better or as well qualified to the examination, before this foresaid trial of the person presented by the Council of the whole Kirk. As, for example, the Council of the Kirk presents to any kirk a man to be their minister, not knowing that they are otherwise provided: in the meantime, the kirk is provided with another, sufficient in their judgment for that charge, whom they present to the learned ministers and next reformed kirk 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 kirk; unless the person presented by the inferior kirk be judged unable for the regiment by the learned. For it must be altogether avoided that any man be violently intrused or thrust in upon any congregation. This liberty must be carefully reserved to every several congregation, to have their votes and suffrages in election of their ministers. But we do not call it violent intrusion when the Council of the Kirk, in the fear of God, and for the salvation of the people, offereth unto them a sufficient man to instruct them; and him they shall not be forced to admit before just examination, as before is said.

2. What may disqualify any person for admission to the ministry of the Kirk.—It is to be observed that no person noted with public infamy, or being unable to edify the Kirk by wholesome doctrine, or being known of corrupt judgment, be either promoted to the regiment of the Kirk, or yet received in ecclesiastical administration.

By public infamy we understand, not the common sins and offences which any has committed in time of blindness, by frailty (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, according to 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 the life everlasting, from whom the civil magistrate may take the life temporal for a crime publicly committed. And if any object that the prince has pardoned his offence, and that he has publicly repented, and so is not only his life in assurance, but also that he may be received to the ministry of the Kirk; we answer that repentance does 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 must be directed to all parts of this realm, or at the least to those parts where the person hath been most conversant: as where he was nourished in letters, or where he continued after the years of infancy and childhood were passed. Strait commandment would be given that if any capital crimes were committed by him they should be notified; as, if he hath committed wilful murder, or adultery, if he were a common fornicator, a thief, a drunkard, a fighter, a brawler, or a 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 known sins did, so far as in them lay, deceive and betray the Kirk, which is the spouse of Christ Jesus, and did communicate with the sins of that wicked man.

3. Admission of Ministers.—The admission of ministers to their offices, must consist in consent of the people and kirk whereto they shall be appointed, and in approbation of the learned ministers appointed for their examination.

We judge it expedient, that the admission of ministers be in open audience; that some especial minister make a sermon touching the duty and office of ministers, touching their manners, conversation, and life, as also touching the obedience which the kirk owe to their ministers. Commandment should be given as well to the minister as unto the people, both being present, to wit, that he with all careful diligence attend upon the flock of Christ Jesus, over 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 unto 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 persuadeth 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 them, 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 that kirk, we cannot approve; for albeit the Apostles used the imposition of hands, yet, seeing the miracle is ceased, the using of the ceremony we judge is not necessary.

The minister elected or presented, examined, and, as said is, publicly admitted, must not at his pleasure leave the flock to the which he has promised his fidelity and labours; nor may the flock reject nor change him at their appetite, unless they be able to convict him of such crimes as deserve deposition. The whole Kirk, or the most part thereof, for just considerations, may transfer a minister from one kirk to another: nor do we mean that men who now do serve as it were of benevolence may not be appointed and elected to serve in other places; but we cannot approve that once being solemnly elected and admitted 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 so strait and sharp examination should not be taken universally, because 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, learned men were as rare as they be now amongst us, when the Apostle gave the rule to try and examine ministers which we now follow. 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 cases 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 farther 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. We cannot judge a dispenser of God's mysteries him who 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 has 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 into this His harvest; and next, that your honours, with the consent of the Kirk, are bound by your authority to compel such men as have gifts and graces able to edify the Kirk of God, that they bestow them where greatest necessity shall be known; for no man may be permitted to live idle, or as he himself lists, but he must be appointed to travail where your wisdoms and the Kirk shall think expedient.

We cannot prescribe unto your honours certain rule how that ye shall distribute the ministers and learned men, whom God has already sent unto you. But hereof we are assured, that it greatly hindereth the progress of Christ's Evangel within this poor realm, that some altogether abstract their labours from the Kirk, and others remain together in one place, the most part of them being idle. And therefore of your honours we require in God's name, that by the authority which ye have of God, ye compel all men to whom God has given any talent to persuade by wholesome doctrine, to bestow the same, if they be called by the Kirk to the advancement of Christ's glory, and to the comfort of His troubled flock; and that ye, with the consent of the Kirk, assign unto your chiefest workmen, not only towns to remain in, but also provinces, that by their faithful labours kirks may be erected, and order established, where none is now. If on this manner ye will use your power and authority, chiefly seeking God's glory, and the comfort of your brethren, we doubt not but God shall bless you and your enterprises.

4. For Readers.—To the kirks 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 Kirk, till they grow to greater perfection; and in process of time he that is but a reader may attain to the further degree, and, by consent of the Kirk and discreet ministers, may be permitted to administer the Sacraments; but not before he be able somewhat to persuade by wholesome doctrine, besides his reading, and be admitted to the ministry. We know some that of long time have professed Christ Jesus, whose honest conversation deserved praise of all godly men, and whose knowledge also might greatly help the simple, who yet only content themselves with reading. These must be animated and, by gentle admonition, encouraged by some exhortation to comfort their brethren, and so may be admitted to administration of the Sacraments. But such readers as have had neither exercise nor continuance in Christ's true religion must abstain from ministration of the Sacraments, until they give declaration and witness of their honesty and further knowledge.¹

V. Concerning Provision for the Ministers, and for Distribution of the Rents and Possessions justly appertaining to the Kirk.

Seeing that from our Master Christ Jesus and His Apostle Paul we have it that the workman is worthy of his reward, and that the mouth of the labouring ox ought not to be muzzled, of necessity it is that honest provision be made for the ministers. This we require to be such that they have neither occasion of solicitude nor of insolence 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 children of him who in his life did faithfully serve 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.²

It is difficult to appoint a stipend to every several minister, by reason that the charges and necessity of all will not be alike; for some will be continuers in one place, while some will be compelled to travel and oft to change dwelling-place if they shall have charge of divers kirks. Some will be burdened with wife and children, and one with more than another, and some perchance will be single men. If equal stipends be appointed to all those that in charge are so unequal, one would suffer penury, or another would have superfluity and too much.

We judge, therefore, that every minister should have sufficient whereupon to keep a house and be sustained honestly in all things necessary, as well for keeping of his house, as clothes, flesh, fish, books, fuel, and other things necessary. Provision should be made for this from the rents and treasury of the kirk where he serveth, at the discretion of the congregation, conform to the quality of the person and necessity of the time. It is thought good that every minister should have at least forty bolls meal and twenty-six bolls malt, to find his house in bread and drink, and so much more as the discretion of the kirk finds necessary. He should have, besides, money for buying other provision to his house, and other necessaries, and the modification of this is referred to the judgment 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 of all things for a quarter of a year beforehand.³

For those that travel from place to place, whom we call Superintendents, who remain a month or less in one place for the establishing of the Kirk, and thereafter, for the same purpose, change to another place, further consideration must be had. To each Superintendent there should be allowed, we think, six chalders⁴ bear,⁵ nine chalders meal, three chalders oats for his horse, and five hundred marks of money. This shall be eked and pared at the discretion of the prince and council of the realm, and be paid to him yearly.

The children of the ministers must have the liberties of the cities next adjacent the place of their father's labours, freely granted. They must have the privileges in schools, and bursaries in colleges; that is, they shall be sustained at learning, if they be found apt thereto, and failing thereof, they shall be put to some handicraft, or exercised in some virtuous industry, whereby they may become profitable members of the commonwealth.⁶

In God's presence we bear witness that we require these provisions not so much for ourselves, or for any that to us appertain, as 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 to God, and so serve His Kirk that he will look for no worldly commodity. This cankered nature which we bear is provoked to follow virtue when it seeth honour and profit annexed to the same, as, contrarily, virtue is despised of many when virtuous and godly men live without honour. And, too, we should be sorry that poverty should discourage men from study and from following the way of virtue, whereby they might edify the Kirk and flock of Christ Jesus.

We have not spoken of the stipend of readers, because, if they can do nothing but read, they can be neither called nor judged true ministers. And yet regard must be had to their labours; but only that they may be spurred forward to virtue, and not by a stipend appointed for their reading be retained permanently in that estate. For a reader that is lately entered, we think forty marks, more or less, as the parishioners and readers can agree, should be sufficient. He must teach the children of the parish, besides reading the Common Prayers and the books of the New and Old Testaments. If from reading he begin to exhort and explain the Scriptures, then ought his stipend to be augmented, until, finally, he come to the honour of a minister. But if he be found unable after two years, then must he be removed from office, and discharged of all stipend, in order that another may be proven as long. It is always to be avoided, that any reader who is judged unable to come at any time to some reasonable knowledge, whereby he may edify the Kirk, shall perpetually be nourished upon the charge of the Kirk. Further, it must be avoided that any child, or person within twenty-one years of age, be admitted to the office of a reader. Readers ought to be endowed with gravity, wit, and discretion, lest by their lightness the Prayers or Scriptures read be of less price and estimation. The readers shall be put in by the Kirk, and admitted by the Superintendent.

For the other sort of readers who have long continued in godliness, have some gift of exhortation, are in hope to attain to the degree of a minister, and teach the children, we think a hundred marks, or more at the discretion of the Kirk, may be appointed; difference being made betwixt them and the ministers that openly preach the word and minister the Sacraments.

There still remain other two sorts of people to be provided for, from that which is called the patrimony of the Kirk, to wit, the poor and the teachers of youth. 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 Evangel, and the Holy Spirit speaking by St. Paul, have so earnestly commended to our care) are universally so contemned and despised. We are not patrons for stubborn and idle beggars, who, running from place to place, make a craft of their begging. Them the civil magistrate ought to punish; but God commandeth His people to be careful for the widow and fatherless, the aged, impotent, or lamed, who neither can nor may travail for their sustentation. For these latter, as also for persons of honesty fallen into decay and penury, such provision ought to be made, that of our abundance should their indigence be relieved.

How, most conveniently and most easily, this may be done in every city, and in other parts of this realm, God shall show you wisdom and the means, if your minds shall godly thereto be inclined. All must not be suffered to beg that gladly so would do; neither yet must beggars remain where they choose; but the stout and strong beggar 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 born (unless of long continuance he or she have remained in one place), and there reasonable provision must be made, as the Church shall appoint. The order nor sums, in our judgment, cannot be particularly appointed, until such time as the poor of every city, town, or parish be compelled to repair to the places where they were born, or to the place of their residence. There their names and number must be taken and put in roll; and then may the wisdom of the kirk appoint stipends accordingly.

1. Because we have appointed a larger stipend to these that shall be Superintendents than to the rest of the ministers, we have thought good to signify 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, the manner of their 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 and certain places, there to make their continual residence, the greatest part of this realm should be destitute of all doctrine. This would not only give occasion for great murmuring, but would be dangerous to the salvation of many. Therefore we have thought it a thing most expedient for this time that, from the whole number of godly and learned men now presently in this realm, there be selected twelve or ten (for into so many provinces have we divided the whole) to whom charge and commandment shall be given to plant and erect churches, and to set order and appoint ministers, as the former order prescribeth, to the districts that shall be appointed to their care, where none are now. By these means your love and common care over all the inhabitants of this realm, to whom ye are equal debtors, shall evidently appear; and the simple and ignorant, who perchance have never heard Jesus Christ truly preached, shall come to some knowledge. Many that now be dead in superstition and ignorance shall attain to some feeling of godliness, and may be provoked to search and seek further knowledge of God, and of His true religion and worshipping. On the contrary, if they be neglected, they shall not only grudge, but also they shall seek the means whereby they may continue in their blindness, or return to their accustomed idolatry. Therefore nothing desire we more earnestly than that Christ Jesus be universally once preached throughout this realm; and this shall not suddenly be, unless men be appointed and compelled faithfully to travel in such provinces as to them shall be assigned.

2. The Names of the Places of Residence, and several Dioceses of the Superintendents.—(1) The Superintendent of Orkney; whose diocese shall be the Isles of Orkney, Shetland, Caithness, and Strathnaver. His residence to be in the town of Kirkwall.

(2) The Superintendent of Ross; whose diocese shall comprehend Ross, Sutherland, Moray, with the North Isles of Skye, and the Lewis, with their adjacents. His residence to be in Chanonry of Ross.

(3) The Superintendent of Argyll; whose diocese shall comprehend Argyll, Kintyre, Lorne, the South Isles, Arran, and Bute, with their adjacents, with Lochaber. His residence to be in Argyll.

(4) The Superintendent of Aberdeen; whose diocese is betwixt Dee and Spey, containing the sheriffdom of Aberdeen and Banff. His residence to be in Old Aberdeen.

(5) The Superintendent of Brechin; whose diocese shall be the whole sheriffdoms of Mearns and Angus, and the Brae of Mar to Dee. His residence to be in Brechin.

(6) The Superintendent of St. Andrews; whose diocese shall comprehend the whole sheriffdom of Fife and Fotheringham to Stirling; and the whole sheriffdom of Perth. His residence to be in St. Andrews.

(7) The Superintendent of Edinburgh; whose diocese shall comprehend the whole sheriffdoms of Lothian, and Stirling on the south side of the Water of Forth; and thereto is added, by consent of the whole Church, Merse, Lauderdale, and Wedale.⁷ His residence to be in Edinburgh.

(8) The Superintendent of Jedburgh; whose diocese shall comprehend Teviotdale, Tweeddale, Liddesdale, with the Forest of Ettrick. His residence to be Jedburgh.

(9) The Superintendent of Glasgow; whose diocese shall comprehend Clydesdale, Renfrew, Monteith, Lennox, Kyle, and Cunningham. His residence to be in Glasgow.

(10) The Superintendent of Dumfries; whose diocese shall comprehend Galloway, Carrick, Nithsdale, Annandale, with the rest of the Dales in the west. His residence to be in Dumfries.

Those men must not be suffered to live as your idle bishops have done heretofore; neither must they remain where gladly they would. They must be preachers themselves, and such as may make no long residence in any one place, until their churches be planted and provided with ministers, or at the least with readers.

Charge must be given to them that they remain in no one place above twenty or thirty days in their visitation, until they have passed through their whole bounds. They must preach thrice every week, at the least; and when they return to their principal town and residence they must be likewise exercised in preaching and in edification of the Church there; and yet they must not be suffered to continue there so long, as that they seem to neglect their other churches. After they have remained in their chief town three or four months at most, they shall be compelled, unless by sickness they be detained, to re-enter upon visitation. They shall not only preach, but also shall examine the life, diligence, and behaviour of the ministers, the order of their churches, and the manners of the people. They must further consider how the poor are provided for, and how the youth are instructed; they must admonish where admonition is needed, restore order where by good counsel they are able to appease; and, finally, they must note such crimes as are heinous, that by the censure of the Church the same may be corrected.

If the Superintendent be found negligent in any of these chief points of his office, and especially if he be noted negligent in preaching of the Word, and in visitation of his churches; or if he be convicted of any of those crimes which in the common ministers are condemned, he must be deposed, without respect to his person or office.

3. Of the Election of Superintendents.—In this present necessity, the nomination, examination, and admission of Superintendents cannot be so strait as we require, and as afterwards it must be. For the present, therefore, we think sufficient that either your honours, by yourselves, nominate so many as may serve the forewritten provinces; or that ye give commission to men in whom ye suppose the fear of God to be, to do the same; these men, being called into your presence, shall be by you, and by such as your honours may please to call unto you for consultation in that case, appointed to their provinces. We think it expedient and necessary, that the gentlemen, as well as the burgesses of every diocese, be made privy at the same time to the election of the Superintendent, both to bring the Church into some practice of her liberty, and to make the pastor better favoured of the flock whom themselves have chosen.

If your honours cannot find for the present so many able men as the necessity requireth, then, on our judgments, it is more profitable that those provinces remain vacant until God provide better, rather than that men unable to edify and govern the Church be suddenly placed in that charge. For experience hath taught us what pestilence hath been engendered in the Church by men unable to discharge their offices.

When, therefore, after three years, any Superintendent shall depart, or chance to be deposed, the chief town within that 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 most godly ministers within the whole realm, that from amongst them, one with public consent may be elected and appointed to the office then vacant. The chief town shall be bound to do this within the term of twenty days. If this period expire and no man be presented, then shall three of the next adjacent provinces, with consent of their Superintendents, ministers, and elders, enter into the right and privileges of the chief town, and shall present every one of them one, or two if they list, to the chief town, to be examined as the order requireth. It shall also be lawful for all the churches of the diocese to nominate within the same time such persons as they think worthy to stand in election; and this must be put in edict.

After the nominations are made, public edicts must be sent, first warning all men that have any objection against the persons nominated, or against any one of them, to be present in the chief town at day and place appointed, to object what they can against the election. Thirty days we think sufficient to be assigned thereto; thirty days, we mean, after the nomination shall be made.

The day of election being come, the whole ministers of that province, with three or more of the Superintendents next adjacent, or thereto named, shall examine not only the learning, but also the manners, prudence, and ability to govern the Church, of all those that are nominated; that he who shall be found most worthy may be burdened with the charge. If the ministers of the whole province should bring with them the votes of those that were committed to their care, the election should be the more free; but, always, the votes of all those that convene must be required. The examinations must be publicly made; those 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 anything be objected against any that stand in election, the Superintendents and ministers must consider whether the objection be made of conscience or of malice, and they must answer accordingly. Other ceremonies than sharp examination, approbation of the ministers and Superintendents, with the public consent of the elders and people then present, we cannot allow. The Superintendent being elected, and appointed to his charge, must be subjected to the censure and correction of the ministers and elders, not only of his chief town, but also of the whole province over which he is appointed overseer.

If his offences be known, and the ministers and elders of his province be negligent in correcting him, the next one or two Superintendents, with their ministers and elders, may convene him, and the ministers and elders of his chief town, within his own province or chief town; and they may accuse and correct the Superintendent in those things that are worthy of correction, as well as the ministers and elders for their negligence and their ungodly tolerance of his offences. Whatsoever crime deserves correction or deposition of any other minister deserveth the same in the Superintendent, without respect of person.

After the Church is established, and three years be passed, we require that no man be called to the office of a Superintendent, who hath not for two years at least, given declaration of his faithful labours in the ministry of some church.

No Superintendent may be transferred at the pleasure or request of any one province without the consent of the whole Council of the Church, and that only for grave causes and considerations.

Of one thing, in the end, we must admonish your honours. In appointing Superintendents for the present, ye may not disappoint your chief towns, and places where learning is exercised, of such ministers, as more may profit by residence in one place than by continual travel from place to place. For if ye so do, the youth in those places shall lack the profound interpretation of the Scriptures; and so shall it be long before your gardens send forth many plants. On the contrary, if one or two towns be continually exercised as they may, the Commonwealth shall shortly taste of their fruit, to the comfort of the godly.