parishes. Only from each distinct sovereignty, though consisting of less than fifty parishes, there might be at least a representation of the church therein by one pastor and ruling elder.

4. Most of the churches being already bound and obliged to own and maintain that Confession of Faith, which they have by their canons authorised and approved; and there being an universal harmony in the doctrine contained in all the confessions of the reformed churches; the work of a general council as to matters of faith, would, in all probability, be sweet and easy: And if in what relateth to the worship, discipline, or government of the church, there should be some misunderstandings, God should even reveal this unto them. Nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same things, Phil. iii. 15, 16.

5. If this council were once met and constitute, and countenanced by the authority of their several Sovereigns, then they might appoint the time and place of their next council, which might be every seventh year; and let one from different churches be chosen to the chair at every new council. Το prepare the way for such a catholic meeting, it were fit in the mean time to have a correspondence kept among all the churches. See § 1. of this

title.

6. In the subordination of these Assemblies, parochial, presbyterial, provincial, and national, the lesser unto the greater, doth consist the external order, strength, and stedfastness of the church of Scotland. And when it shall please the Lord to make ready and dispose the nations for a general council, then shall that beauty and strength appear more remarkably in the whole catholic church, which is the body of Christ. Then should the churches be established in the faith, increased in number daily; and as they went through the cities, delivering them the decrees to keep, that were ordained of the apostles and elders which were at that general council, Acts xvi. 4, 5, they should give occasion to many to rejoice for the consolation. Such a time is rather to be wished than hoped for. See tit. 1. § 1. of this Book,

BOOK SECOND.

TITLE I.

Of Lecturing, Preaching, Catechising, Public Prayers before and after Sermon, Singing of Psalms, and Ministerial Benediction.

1. By the 15th act of Assembly 1707, they declare that there are some innovations set up of late by Prelatists in their public Assemblies, which are dangerous to this church, and manifestly contrary to the constant practice and known principle thereof, which is, that nothing is to be admitted in the worship of God, but what is prescribed in the Holy Scriptures. Therefore they discharge the practice of all such innovations in divine worship within this church, and ministers are required to inform their people of the evil thereof.

2. All are to enter the Assembly in a grave and seemly manner, to take their seats or places without adoration, or bowing themselves towards one place or other. If any through necessity be hindered from being present at the beginning, they ought not, when they come into the congregation, to betake themselves to their private devotions, but reverently compose themselves to join with the Assembly in that ordinance of God, which is then in hand. Most of what is said on this title, may be found in the Directory.

3. The congregation being assembled, the minister, after solemn calling on them to the worshipping of the great name of God, is to begin with prayer. The pub. lic worship being begun, the people are wholly to attend on it; forbearing to read any thing, except what the minister is then reading or citing; much more are they to

abstain from all private whisperings, conferences, salutations, or doing reverence to any person present, or coming in, as also from all gazing, sleeping, or other indecent behaviour.

4. Reading of the word in the congregation, being a part of the public worship of God, (wherein we acknowledge our dependence upon him, and subjection to him,) and one mean sanctified, by him for the edifying of his people, is to be performed by the pastors and teachers, and preachers licensed by the presbytery thereunto, who should, (as Ezra and his companions did, Neh. viii. 8.) read in the book in the law of God distinctly, and give the sense, and cause them to understand the reading.

5. How large a portion is to be read at once, is left to the wisdom and discretion of the minister; but it is convenient that ordinarily one chapter of each Testament be read at every meeting, and sometimes more, where the chapters be short, or the coherence of the matter requireth it. It is also requisite that all the Canonical books be read over in order, that the people may be the better acquainted with the whole body of the Scriptures, and where the reading in either Testament endeth on one Lord's day, it is to begin the next. The more frequent reading of such Scriptures is also commended, as he that readeth shall think best for edification of his hearers, as the Book of Psalms and such like; and when he shall judge it necessary to expound any part of what is read, that work is not to begin, until the reading of the whole chapter or psalm be ended.

6. Regard is always to be had to the time, that neither preaching nor other ordinance be straitened or rendered tedious; which rule is to be observed in all other public performances; and therefore, by the act of Assembly, Feb. 7. 1645, for regulating of that exercise of reading and expounding the Scriptures upon the Lord's day, mentioned in the Directory, they ordain the minister and people to repair to the church half an hour before that time, at which ordinarily the minister now entereth to the public worship; and that that exercise of reading and expounding, together with the ordinary exercise of preach

ing, be perfected and ended at the time, which formerly closed the exercise of public worship. And for recovering the old custom established by the Directory, the General Assembly 1694, sess. 9. appoints ministers to read and open to the people some large and considerable portion of God's word. And the diligence of ministers in this is to be inquired into by presbyteries at their privy censures, Assem. 1704, sess. 8, and also at parochial visitations, Assem. 1706, act 10.

7. Preaching of the word being the power of God unto salvation, and one of the greatest and most excellent works belonging to the ministry of the gospel, should be so performed that the workman need not be ashamed, but may save himself and those that hear him. Ordinarily the subject of his sermon is to be some text of the Scripture holding forth some principle or head of religion, or suitable to the special occasion emergent. Or he may go on in some chapter, psalm, or book of the Scripture, as he shall see fit. By the 8th art. cap. 3. of our Confession of Faith, the doctrine of the high mystery of predestination is to be handled with special prudence and care. And albeit Mr Turrentine in his Instit. Theol. Loc. 4. quest. 6. maintains very warrantably, that it should be publicly taught, yet he thinks it a subject more proper for the schools than the pulpits.

8. The introduction to the text is to be brief and perspicuous, drawn from the text itself or context, or some parallel place of Scripture. If the text be long, (as in histories and parables sometimes it must be,) he is to give a brief sum of it; if short, a paraphrase thereof, if need be; in both looking diligently to the scope of the text, and pointing at the chief heads and grounds of doctrines which he is to raise from it. In analysing and dividing his text, he is to regard more the order of matter than of words, and neither to burden the memory of the hearers in the beginning with too many members of division, nor to trouble their minds with obscure terms of

art.

9. In raising doctrines from the text, his care ought to be, 1st, That the matter be the truth of God. 2dly,

That it be a truth grounded on, or contained in that text, that the hearers may discern how God teacheth it from thence. 3dly, That he chiefly insist upon these doctrines which are principally intended, and make most for the edification of the hearers. The doctrine is to be expressed in plain terms, or if any thing in it need explication, it is to be opened, and the consequence also from the text cleared. The parallel places of Scripture confirming the doctrine are rather to be plain and pertinent than many; and if need be, somewhat insisted upon, and applied to the purpose in hand. The reasons or arguments are to be solid, and, as much as may be, convincing. The illustrations, of what kind soever, ought to be full of light, and such as may convey the truth into the hearer's hearts with spiritual delight.

10. If any doubt, obvious from Scripture or reason, or prejudice of the hearers, seem to arise, it is very requisite to remove it, by reconciling the seeming differences, answering the reasons, and discovering and taking away the causes of prejudice and mistakes: otherwise it is not fit to detain the hearers with propounding or answering vain or wicked cavils, which, as they are endless, so the propounding and answering of them, doth more hinder than promote edification.

11. The doctrine is to be brought home to special use by application to the hearers, that they may feel the word of God to be quick and powerful, and a discerner of the thoughts and intents of the heart. In the use of instruction or information in the knowledge of some truth, which is a consequence from his doctrine, he may, when convenient, confirm it by a few firm arguments, from the text in hand, and other places of Scripture, or from the nature of that common place of divinity, whereof that truth is a branch. In confutation of false doctrines, he is neither to raise an old heresy from the grave, nor to mention a blasphemous opinion unnecessarily; but if the people be in danger of an error, he is to confute it soundly, and endeavour to satisfy their judgments and consciences against all objection. In exhortation to duties, he is, as he seeth cause, to teach also the means that help to