and sharp execution of the same; so neither can the Church of God
be brought to purity, nor be retained in the same, without the order
of Ecclesiastical Discipline. This is required for reproving and
correcting these faults which the civil sword doth either neglect
or may not punish. Blasphemy, adultery, murder, perjury, and other
capital crimes, worthy of death ought not properly to fall under
censure of the Church; because all such open transgressors of God's
laws ought to be taken away by the civil sword. But drunkenness,
excess (be it in apparel, or be it in eating and drinking),
fornication, oppression of the poor by exactions, deceiving of them
in buying or selling by wrong mete or measure, wanton words and
licentious living tending to slander, do properly appertain to the
Church of God, to punish as God's Word commandeth.
But, because this accursed Papistry hath brought such confusion into
the world that neither was virtue rightly praised nor vice severely
punished, the Church of God is compelled to draw the sword, which
of God she has received, against such open and manifest offenders,
cursing and excommunicating all such (as well those whom the civil
sword ought to punish as the others) from all participation with her
in prayers and Sacraments, until open repentance manifestly appear
in them. As the order of Excommunication and proceeding to the same
ought to be grave and slow, so, being once pronounced against any
person of what estate and condition that ever he be, it must be kept
with all severity. For laws made and not kept engender contempt
of virtue, and bring in confusion and liberty to sin. Therefore
we think this order expedient to be observed before and after
excommunication.
If the offence be secret and known to few, and rather stands in
suspicion than in manifest proof, the offender ought to be privately
admonished to abstain from all appearance of evil. If he promises
to do this, and to declare himself sober, honest, and one that
feareth God, and feareth to offend his brethren, then may the secret
admonition suffice for his correction. But if he either contemns
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, the Church 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, fighting, common swearing, or execration, then ought
the offender to be called into the presence of the minister,
elders, deacons, where his sin and offence ought to be declared and
aggravated,[265] so that his conscience may feel how far he hath
offended God, and what slander he hath raised in the Church. If
signs of unfeigned repentance appear in him, and if he require to be
admitted to public repentance, the ministry may appoint unto him a
day when the whole Church conveneth together, that, in presence of
all, he may testify the repentance which before them he professed.
If he accept, and with reverence make testimony, confessing his sin,
condemning the same, and earnestly desiring the congregation to pray
to God with him for mercy, and to accept him into their society,
notwithstanding his former offence, the Church may and ought to
receive him as a penitent. For the Church ought to be no more severe
than God declareth Himself to be, who witnesseth that, in whatsoever
hour a sinner unfeignedly repenteth, and turns from his wicked way,
He will not remember one of his iniquities; and the Church ought
diligently to avoid excommunicating those whom God absolveth.
[265] Their enormity emphasised.
If the offender, called before the ministry, be found stubborn,
hard-hearted, or one in whom no sign of repentance appeareth, then
must he be dismissed with an exhortation to consider the dangerous
estate in which he stands; with the assurance that, if the ministry
find in him no other token of amendment of life, they will be
compelled to seek a further remedy. If he within a certain space
show his repentance, they must present him to the Church as before
is said.
But if he continue in his impenitence, then must the Church be
admonished that such crimes are committed amongst them, and that
these have been reprehended by the ministry, and the persons
provoked to repent; also, because no sign of repentance appeareth
unto them, that they could not but signify unto the Church 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, then, on the next day of public assembly, the
crime and the person must be both notified unto the Church, and
their judgment must be required, if that such crimes ought to be
suffered unpunished amongst them. Request also would be made to the
most discreet and to the nearest friends of the offender to travail
with him to bring him to knowledge of himself, and of his dangerous
estate, and a commandment be given to all men to call to God for
the conversion of the impenitent. If a solemn and a special prayer
were made and drawn for that purpose, the thing should be the more
gravely done.
On the third Sunday, the minister ought to inquire if the impenitent
have declared any signs of repentance to any of the ministry. If
he hath, the minister may appoint him to be examined by the whole
ministry; either then, instantly, or at another day affixed to the
consistory.[266] Should the guilty person's repentance appear, as
well of the crime as of his long contempt, then may he be presented
to the Church, and make his confession, and be accepted as before is
said. But if no man bear witness to his repentance, then ought he to
be excommunicated; and, by the mouth of the minister, consent of the
ministry, and commandment of the Church, such a contemner must be
pronounced excommunicate from God and from the society of His Church.
[266] Appointed diet of the Church Court.
After this sentence no person, his wife and family only excepted,
may have any kind of conversation with him who is excommunicate;
be it in eating and drinking, buying or selling, yea, in saluting
or talking with him, except that it be at the commandment or with
licence of the ministry, for his conversion; that he by such means
confounded, seeing himself abhorred by the faithful and godly,
may have occasion to repent and so be saved. The sentence of his
excommunication must be published universally throughout the realm,
lest any man should pretend ignorance.
His children, begotten or born after that sentence and before his
repentance, may not be admitted to baptism until either they be of
age to require the same, or else the mother, or some of his especial
friends, members of the Church, offer and present the child,
abhorring and condemning the iniquity and obstinate contempt of the
impenitent. If any think it severe that the child should be punished
for the iniquity of the father, let them understand that the
Sacraments appertain only to the faithful and to their seed. Such as
stubbornly contemn all godly admonition and obstinately remain to
their iniquity cannot be accounted amongst the faithful.
2. _The Order for Public Offenders._--We have spoken nothing of
those that commit horrible crimes, as murderers, man-slayers, and
adulterers; for such, as we have said, the civil sword ought to
punish to death. But, if they be permitted to live, the Church must,
as before is said, draw the sword which of God she hath received,
holding them as accursed even in their very act. The offender in
each case must be called and order of the Church used against him,
in the same manner as the persons that for obstinate impenitence are
publicly excommunicate. The obstinate impenitent after the sentence
of excommunication, and the murderer or adulterer, stand in one case
as concerning the judgment of the Church; that is, neither may be
received in the fellowship of the Church to prayers or sacraments
(but to hearing of the Word they may be admitted) until 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
Church that they may be admitted to public repentance, and so 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 Church on the next day of public
preaching, the minister giving exhortation to the Church 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, and the sense and feeling of His great mercy, by the
operation of His Holy Spirit. Thereafter, a day ought publicly to
be assigned unto him to give open confession of his offence and
contempt, and so to make a public satisfaction to the Church of
God. On that day the offender must appear in presence of the whole
Church, and with his own mouth condemn his own impiety, publicly
confessing the same; desiring God of His grace and mercy, and His
congregation, that it will please them to accept him into their
society, as before is said. The minister must examine diligently
whether he find in the offender a hatred and displeasure of his sin,
as well of his crime as of his contempt; and if he confess this, he
must travail with him, to see what hope he hath of God's mercy.
If the minister find the offender reasonably instructed in the
knowledge of Christ Jesus, in the virtue of His death, he may
comfort him with God's infallible promises, and demand of the Church
if they be content to receive in the society of their body that
creature of God, whom Satan before hath drawn into his nets, seeing
that he declares himself penitent. If the Church grant this, and
they may not justly deny the same, then ought the minister in public
prayer to commend him to God, and confess the sin of that offender
and of the whole Church, desiring mercy and grace for Christ Jesus'
sake. This prayer being ended, the minister ought to exhort the
Church to receive that penitent brother into their favour, as they
require God to receive themselves when they have offended. In sign
of their consent, the elders and chief men of the Church shall take
the penitent by the hand, and one or two, in name of the whole,
shall kiss and embrace him with all reverence and gravity, as a
member of Christ Jesus.
When these things have been done, the minister shall exhort the
reconciled to take diligent heed in times coming, that Satan entrap
him not into 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 His Son Christ
Jesus. The exhortation being ended, the minister ought to give
public thanks unto God for the conversion of that brother, and for
the benefits which we receive by Jesus Christ, praying for the
increase and continuance of the same.
If the penitent, after he have offered himself to the ministry or
to the Church, be found ignorant in the principal points of our
religion, and chiefly in the article of Justification and of the
office of Christ Jesus, he ought to be exactly instructed before he
be received. For it is a mocking of God to receive into repentance
those who know not wherein stands their remedy when they repent
their sin.
3. _Persons subject to Discipline._--To discipline must all estates
within this realm be subject, if they offend; the rulers as well as
they that are ruled; yea, and the preachers themselves, as well as
the poorest within the Church. And because the eye and the mouth of
the Church ought to be most single and irreprehensible, the life and
conversation of the ministers ought most diligently to be tried. Of
this we shall speak after we have spoken of the election of elders
and deacons, who must assist the ministers in all public affairs of
the Church, etc.
X. Touching the Election of Elders and Deacons, etc.
Men of best knowledge in God's Word, of cleanest life, men faithful,
and of most honest conversation that can be found in the Church,
must be nominated to be in election; and the names of the same must
be publicly read to the whole kirk by the minister, who shall give
them advertisement that from amongst these must be chosen elders
and deacons. If any of the nominated 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 Church of God. If
any man knows others of better qualities within the church than
these that be nominated, let them be put in election, that the
church may have the choice.
If churches be of smaller number than that seniors and deacons can
be chosen from amongst them, they may well be joined to the next
adjacent church. For the plurality of churches, without ministers
and order, shall rather hurt than edify.
The election of elders and deacons ought to take place once every
year (we judge the first day of August to be most convenient), lest,
by long continuance of such officers, men presume upon the liberty
of the Church. It hurts not that one man be retained in office more
years than one, so that he be appointed yearly, by common and free
election; provided always that the deacons, treasurers, 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 church may take such order
as best seemeth to them.
The elders, being elected, must be admonished of their office, which
is to assist the minister in all public affairs of the Church, to
wit, in judging and discerning causes, in giving admonition to
the licentious liver, and in having respect to the manners and
conversation of all men within their charge; for the light and
unbridled life of the licentious ought to be corrected and bridled
by the gravity of the seniors.
Yea, the seniors ought to take heed to the life, manners, diligence,
and study of their minister. 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 church and
Superintendent, may depose him, if his crime so deserve. If a
minister be light in conversation, he ought to be admonished by his
elders and seniors. If he be negligent in study, or one that waiteth
not upon his charge and flock, or one that proponeth not fruitful
doctrine, he deserveth sharper admonition and correction. If he be
found stubborn and inobedient to this, the seniors of one church may
complain to the ministry of the two next adjacent churches where
men of greater gravity are. If he be found inobedient to their
admonition, he ought to be discharged from his ministry, until his
repentance appear and a place be vacant for him.
Should any minister be taken in any notable crime, such as whoredom,
adultery, murder, manslaughter, perjury, teaching of heresy, or any
that deserveth 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 obstinately defended, against the foundation
and principles of our faith. And such a crime we judge to deserve
perpetual deposition from the ministry; for we know it to be most
dangerous to commit the flock to a man infected with the pestilence
of heresy.
Some crimes deserve deposition for a time, and until the person
give declaration of greater gravity and honesty. As, if a minister
be deprehended drunk, brawling or fighting, an open slanderer, an
infamer of his neighbour, factious and a sower of discord, he may
be commanded to cease from his ministry until he declare the signs
of repentance; upon which the Church shall abide him the space of
twenty days or farther, as they shall think expedient, before they
proceed to a new election.
Every inferior church shall, by one of their seniors and one of
their deacons, once in the year, notify unto the ministry of the
Superintendent's church the life, manners, study, and diligence of
their ministers, to the end that the discretion of some may correct
the lenity of others.
Not only may the life and manners of the ministers come under
censure and judgment of the Church, but also that of their wives,
children, and family. Care must be taken that ministers neither live
riotously nor yet avariciously; yea, respect must be had how they
spend the stipend appointed to their living. If a reasonable stipend
be appointed, and they live avariciously, they must be admonished
to live as they receive; for, as excess and superfluity is not
tolerable in a minister, so is avarice and the careful solicitude
of money and gear utterly to be condemned in Christ's servants, and
especially in those that are fed upon the charge of the Church. We
judge it unseemly and not tolerable that ministers shall be boarded
in common alehouses or taverns.
Neither yet must a minister be permitted to frequent and commonly
haunt the Court, unless it be for a time, when he is either sent
by the Church or called for by the Authority for his counsel and
judgment. Nor must he be one of the Council in civil affairs, be
he judged never so apt for that purpose. 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 called upon.
The office of the deacons, as is before declared, is to receive the
rents and gather the alms of the Church, and to keep and distribute
the same, as by the ministry of the Kirk shall be appointed. They
may also assist in judgment with the ministers and elders, and may
be admitted to read in the assembly if they be required and be found
able thereto.
The elders and deacons, with their wives and households, must be
under the same censure as is prescribed for the ministers. For
they must be careful over their office; and, seeing that they are
judges to the manners of others, their own conversation ought to be
irreprehensible. They must be sober, humble, lovers and entertainers
of concord and peace; and, finally, they ought to be the example
of godliness to others. If the contrary thereof appear, they must
be admonished by the minister, or by some of their brethren of the
ministry, if the fault be secret; if it be open and known, it must
be rebuked before the ministry, and the same order kept against the
senior or deacon as against the minister.
We do not think it necessary that any public stipend shall be
appointed to the elders or to the deacons, because their travail
continues but for a year, and also because they are not so occupied
with the affairs of the Church but that reasonably they may attend
upon their domestic business.
XI. Concerning the Policy of the Church.
Policy we call an exercise of the Church in such things as may
bring the rude and ignorant to knowledge, inflame the learned to
greater fervency, or retain the Church in good order. Thereof there
be two sorts: the one utterly necessary; as that the Word be truly
preached, the Sacraments rightly ministrate, common prayer publicly
made, the children and rude persons instructed in the chief points
of religion, and offences corrected and punished; these things, we
say, be so necessary that, without the same, there is no face of a
visible Kirk. The other is profitable, but not of mere necessity;
as that the Psalms should be sung, that certain places of the
Scriptures should be read when there is no sermon, that this day
or that day, few or many in the week, the Church should assemble.
Of these and such others we cannot see how a certain order can be
established. In some churches the Psalms may be conveniently sung;
in others, perchance, they cannot. Some churches may convene every
day; some thrice or twice in the week; some, perchance, but once. In
these and suchlike matters must every particular church, by their
own consent, appoint their own policy.
In great towns we think it expedient that every day there be either
sermon, or else common prayers, with some exercise of reading the
Scriptures. We can neither require nor greatly approve that the
Common Prayers be publicly used on the day of the public sermon,
lest we shall either foster superstition in the people, who come to
the Prayers as they come to the Mass, or else give them occasion
to think that those be no prayers which are made before and after
sermon.
We require that, in every notable town, one day besides the Sunday
be appointed to the sermon and prayers. This day, during the time of
sermon, must be kept free from all exercise of labour, as well of
the master as of the servants. In smaller towns, as we have said,
the common consent of the church must put order. But the Sunday must
straitly be kept, both before and after noon, in all towns. Before
noon the Word must be preached and Sacraments be administered, as
also marriage solemnised, if occasion offer. After noon the young
children must be publicly examined in their catechism in audience
of the people, and in doing this the minister must take great
diligence, to cause the people to understand the questions proponed,
as well as the answers, and the doctrine that may be collected
thereof. The order, and how much is appointed for every Sunday,
are already distinct in our Book of Common Order; the most perfect
Catechism that ever yet was used in the Church. After noon, also,
baptism may be ministered, when great travail before noon offers
occasion. It is also to be observed that prayers be used after noon
upon the Sunday, when there is neither preaching nor catechism.
It appertaineth to the policy of the Church to appoint the times
when the Sacraments shall be administered. Baptism may be ministrate
whensoever the Word is preached; but we think it more expedient,
that it be ministered upon the Sunday, or upon the day of prayers
only, after the sermon; partly, to remove the gross error by
which many deceived persons think that children be damned if they
die without baptism; and, partly, to make the people assist the
administration of that Sacrament with greater reverence than they
do. For we do 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 for the administration
of the Lord's Table. These we desire to be distinct, that the
superstition of times may be avoided so far as may be. Your honours
are not ignorant how superstitiously the people run to that action
at Easter, 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 appertaineth 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; and the first Sunday of December for
the fourth. We do not deny that any several church, for reasonable
causes, may change the time, and may administer oftener; but we
study to suppress superstition. All ministers must be admonished
to be more careful to instruct the ignorant than to satisfy their
appetites, and more sharp in examination than indulgent, in
admitting to that great mystery such as be ignorant of the use and
virtue of the same. We think, therefore, that the administration of
the Table ought never to be without previous examination, especially
of those whose knowledge is suspect. We think that none are fit
to be admitted to that mystery who cannot formally say the Lord's
Prayer, recite the Articles of the Belief, and declare the sum of
the Law.