Chapter II: The Book of Discipline (3)

(1) For the ordinary stipend of the Dialectitian Reader, the Mathematician, Physician, and Reader in Moral Philosophy, we think sufficient a hundred pounds for every one of them. (2) For the stipend of every Reader in Medicine and Laws, a hundred and thirty-three pounds, six shillings and eight pence. (3) To every Reader in Hebrew, Greek, and Divinity, two hundred pounds. (4) To every Principal of a College, ij lb. (5) To every Steward, sixteen pounds of fee. (6) To every Gardener, to every Cook, and to every Porter, each, ten marks. (7) To the board of every Bursar, other than those in the classes of Theology and Medicine, twenty pounds. (8) To every Bursar in the class of Theology, which will be only twelve persons in St. Andrews, 24 lib.

The sum of yearly and ordinary expenses in
the University of St. Andrews, extends to 3796 lib.

The sum of yearly and ordinary expenses of
Glasgow 2922 "

Aberdeen, the same 2922 "
----------
The sum of the ordinary charges of the whole 9640 lib.
----------

The beadle's stipend shall be of every entrant and suppost of the University, two shillings; of every one graduate in Philosophy, three shillings; of every one graduate in Medicine or Laws, four shillings; in Theology, five shillings; all Bursars being excepted.

We have thought good that, for building and upkeep of the places, a general collection be made; and that every Earl's son, at his entrance to the University, shall give forty shillings, and suchlike at every graduation, forty shillings; every Lord's son suchlike at each time, thirty shillings; each freeholding Baron's son, twenty shillings; every Feuar and substantial gentleman's son, one mark; every substantial Husbandman's or Burgess's son, at each time, ten shillings; every one of the rest, excepting the Bursars, five shillings at each time.

We recommend that this collection be gathered in a common box, put in keeping of the Principal of the Theologians, every Principal having a key thereof. The contents should be counted each year once, with the relicts of the Principals to be laid into the same, about the fifteenth day of November, in presence of the Superintendent, Rector, and the whole Principals. At their whole consent, or at least the most part thereof, the sums collected should be reserved and employed only upon the building and upkeep of the places, and repairing of the same, as ever necessity shall require. For this end, the Rector with his assistants shall be obliged to visit the places each year once, immediately after he is promoted, upon the last of October, or thereby.

6. _Of the Privilege of the University._--We desire that innocency should defend us rather than privilege, and we think that each person of the University should be answerable, before the Provost and Bailies of each town where the Universities are, for all crimes whereof they are accused, only that the Rector be Assessor to them in the said actions. In civil matters, if the question on both sides be betwixt members of the University, making their residence and exercitation therein for the time, the party called shall not be obliged to answer, otherwise than before the Rector and his Assessors. In all other cases of civil pursuit, the general rule of the Law shall be observed, _Actor sequitur forum rei_, etc.

The Rector and all inferior members of the University shall be exempted from all taxations, imposts, charges of war, or any other charge that may onerate or abstract him or them from the duties of their office--such as Tutory, Curatory, Deaconry, or any suchlike, that are established, or hereafter shall be established in our Commonwealth. In this manner, without trouble, this one may wait upon the upbringing of the youth in learning, that other bestow his time only in that most necessary exercition.[259]

[259] Bodily exercise; military exercise.--_Jamieson._

All other things, touching the books to be read in each class and all such particular affairs, we refer to the discretion of the Masters, Principals, and Regents, with their well advised Councils; not doubting but that, if God shall grant quietness and give your wisdoms grace to set forward letters in the sort prescribed, ye shall leave wisdom and learning to your posterity, a treasure more to be esteemed than any earthly treasure ye are able to provide for them. These, without wisdom, are more able to be their ruin and confusion, than help or comfort. And as this is most true, we leave it with the rest of the commodities to be weighed by your honours' wisdom, and set forward by your authority for the most high advancement of this Commonwealth, committed to your charge.

VIII. Of the Rents and Patrimony of the Kirk.

The ministers and the poor, together with the schools, when order shall be taken thereanent, must be sustained upon the charges of the Church. Provision must therefore be made, how and from whom the necessary sums must be lifted. But, before we enter upon 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. These have been so oppressed by these cruel beasts, the Papists, that their lives have been dolorous and bitter. If ye will have God author and approver of your reformation, ye must not follow their footsteps. Ye must have compassion upon your brethren, appointing them to pay reasonable teinds, that they may feel some benefit of Christ Jesus, now preached unto them.

With grief of heart we hear that some gentlemen are now as cruel over their tenants as ever were the Papists, requiring of them whatsoever before they paid to the Church; so that the papistical tyranny is only like to be changed to the tyranny of the lord or of the laird. We dare not flatter your honours, neither yet is it profitable for you that so we do: if you permit such cruelty to be used, neither shall ye, who by your authority ought to gainstand such oppression, nor shall they that use the same, escape God's heavy and fearful judgments. The gentlemen, barons, earls, lords, and others, must be content to live upon their just rents, and suffer the Church 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.[260]

[260] Concluded by the Lords: that these teinds and other exactions
be clean discharged, and never be taken in time coming, such as
the Uppermost Cloth, the Corps-present, the Clerk-mail, the Easter
offerings, Teind Ale, and all handlings Upaland can neither be
required nor received of godly conscience. (_Additio._)

Nor do we judge it to proceed from justice that one man shall possess the teinds of another; but we think it a thing most reasonable that every man have the use of his own teinds, provided that he be answerable to the deacons and treasurers of the Church for that which justly shall be appointed unto him. We require deacons and treasurers to receive the rents rather than the ministers themselves; because not only the ministers, but also the poor and schools must be sustained from the teinds. We think it most expedient, therefore, that common treasurers, to wit, the deacons, be appointed from year to year, to receive the whole rents appertaining to the Church; and that commandment be given that no man be permitted either to receive, or yet to intromit with anything appertaining to the sustentation of the persons foresaid, but such as by common consent of the Church are thereto appointed.

If any think this prejudicial to the tacks and assedations[261] of those that now possess the teinds, let them understand that an unjust possession is no possession before God. Those of whom they received their title and presupposed right were and are thieves and murderers, and had no power so to alienate the patrimony and common good of the Church. And yet we are not so extreme, but that we wish just recompense to be made to such as have disbursed sums of money to those unjust possessors, so that it has not been so disbursed of late days to the prejudice of the Church. Such alienations as are found and known to be made by plain collusion ought in nowise to be sustained by you. For that purpose, we think it most expedient that whosoever have assedation of teinds or churches be openly warned to produce their assedation and assurance, that, cognition[262] being taken, the just tacksman may have a just and reasonable recompense for the years that are to run, the profit of the years passed being considered and deducted; and that the unjust and surmised may be served accordingly. Thus the Church, in the end, may recover her liberty and freedom, and that only for relief of the poor.

[261] Leases.

[262] Evidence.

Your honours may easily understand that we speak not now for ourselves, but in favour of the poor and the labourers defrauded and oppressed by the priests and by their confederate pensioners. For, while the priests' pensioner's idle belly has been delicately fed, the poor, to whom a portion of that appertains, have pined with hunger. Moreover, the true labourers were compelled to pay that which they ought not: for the labourer is neither debtor to the dumb dog called the bishop, nor yet unto his hired pensioner; but is debtor only unto the Church. And the Church is only bound to sustain and nourish at 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 these forenamed persons, and to furnish all things appertaining to the preservation of good order and policy within the Church, must be lifted from the teinds, to wit, the teind sheaf, teind hay, teind hemp, teind lint, teind fishes, teind calf, teind foal, teind lamb, teind wool, teind cheese, etc. And, because that we know that the tithes reasonably taken, as is before expressed, will not suffice to discharge the former necessity, we think that all things doted to hospitality, all annual rents, both in burgh and land, pertaining to Priests, Chantery,[263] Colleges, Chaplainries, and to Friars of all orders, to the Sisters of the Sciennes, and to all others of that order, and such others within this realm, should be received still to the use of the church or churches within the towns or parishes where they were doted. Furthermore, there should be appropriated for the upholding of the Universities and sustentation of the Superintendents, the whole revenue of the temporality of the Bishops', Deans', and Archdeacons' lands, and all rents of lands pertaining to the Cathedral churches whatsoever. Besides, merchants and rich craftsmen in free burghs, who have nothing to do with the manuring of the ground, must make some provision in their cities, towns, or dwelling-places to support the need of the Church.

[263] Chanters were laics endowed with ecclesiastical benefices.

To the ministers, and failing these the Readers, must be restored their manses and their glebes; otherwise they cannot serve their flock at all times as their duty is. If any glebe exceed six acres of land, the rest shall remain in the possessor's hands until order be taken therein.[264]

[264] The Lords condescend that the manse and yards be restored to
the ministers. And all the Lords consent that the ministers have six
acres of land, except Marischall, Morton, Glencairn, and Cassillis,
where manses are of great quantity. (_Additio._)

The receivers and collectors of these rents and duties must be the deacons or treasurers appointed from year to year in every church, by common consent and free election of the church. The deacons may distribute no part of that which is collected, but by commandment of the ministers and elders; and they may command nothing to be delivered, but as the Church before hath determined; and the deacons shall 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 hospitals, if any be, always receiving acquittances for their discharge.

If any extraordinary sums fall to be delivered, then must the ministers, elders, and deacons consult whether the deliverance of these sums doth stand with the common utility of the Church or not; and if they do universally agree and condescend either upon the affirmative or the negative, then, because they are in credit and office for the year, they may do as best seemeth unto them. But if there be controversy amongst themselves, the whole Church must be made privy; and after the matter has been exponed and the reasons heard, the judgment of the Church, with the ministers' consent, shall prevail.

The deacons shall be bound and compelled to make accounts to the ministers and elders of that which they have received, as oft as the policy shall appoint; and the elders when they are changed, which must be every year, must clear their accounts before such auditors as the Church shall appoint. When the deacons and elders are changed, they shall deliver to them that shall then be elected, all sums of money, corns, and other profits remaining in their hands. The tickets for these must be delivered to the Superintendents in their visitation, and by them to the great Council of the Church, that the abundance as well as the indigence of every church may be evidently known, and that a reasonable equality may be had throughout the whole realm. If this order be precisely kept, corruption cannot suddenly enter. The free and yearly election of deacons and elders will not suffer any one to usurp a perpetual dominion over the Church; the knowledge of the rental shall suffice them to receive no more than whereof they shall be bound to make accounts; and the deliverance of the money to the new officers shall not suffer private men to use in their private business that which appertaineth to the public affairs of the Church.

IX. Of Ecclesiastical Discipline.

1. As no commonwealth can flourish or long endure without good laws, 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.

Farther, we think it a thing most expedient and necessary that every church have a Bible in English, and that the people be commanded to convene to hear the plain reading or interpretation of the Scriptures, as the Church shall appoint; so that, by frequent reading, this gross ignorance, which in the cursed Papistry hath overflown all, may partly be removed. We think it most expedient that the Scriptures be read in order, that is, that some one book of the Old and the New Testament be begun and orderly read to the end. And the same we judge of preaching, where the minister for the most part remaineth in one place. For this skipping and divagation from place to place of the Scripture, be it in reading or be it in preaching, we judge not so profitable to edify the Church, as the continual following of a text.

Every master of household must be commanded either to instruct, or else cause to be instructed, his children, servants, and family, in the principles of the Christian religion; and without the knowledge of them none ought 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 know the dignity and mystery of that action cannot eat and drink of that Table worthily. We therefore judge it necessary that, every year at least, public examination be had by the ministers and elders of the knowledge of every person within the Church; to wit, that every master and mistress of household come themselves, and so many of their family as be come to maturity, before the ministers and elders, to give confession of their faith, and to answer to such chief points of religion as the ministers shall demand. Such as be ignorant in the Articles of their Faith; understand not, nor cannot rehearse the commandments of God; know not how to pray, nor wherein their righteousness consists, ought not to be admitted to the Lord's Table. If these stubbornly continue, and suffer their children and servants to continue in wilful ignorance, the discipline of the Church must proceed against them unto excommunication; and then must the matter be referred to the Civil Magistrate. For, seeing that the just liveth by his own faith, and that Christ Jesus justifieth by knowledge of Himself, we judge it insufferable that men shall be permitted to live and continue in ignorance as members of the Church of God.

Moreover, men, women, and children would be exhorted to exercise themselves in the Psalms, that when the church conveneth and doth sing, they may be the more able, with common heart and voice, to praise God.

We think it expedient that, in private houses, 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 judgments, or a 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. Only His power may, and great mercy will, if we unfeignedly convert unto Him, remove from us these terrible plagues which now for our iniquities hang over our heads. "Convert us, O Lord, and we shall be converted."

XII. For Preaching and Interpretation of Scriptures, etc.

To the end that the Church of God may have a trial of men's knowledge, judgments, graces, and utterances, and that such as somewhat have profited in God's Word may from time to time grow to more full perfection to serve the Church, as necessity shall require, it is most expedient that, in every town where schools and repair of learned men are, there be a certain day every week appointed to that exercise which Saint Paul calleth prophesying. The order thereof is expressed by him in these words: "Let two or three prophets speak; and let the rest judge. But if anything be revealed to him that sitteth by, let the former keep silence. For ye may, one by one, all prophesy, that all may learn, and all may receive consolation. And the spirits, that is, the judgments, of the prophets, are subject to the prophets." From these words of the Apostle, it is evident that in Corinth, when the Church assembled for that purpose, some place of Scripture was read. Upon this, first one gave his judgment to the instruction and consolation of the auditors, and after him did another either confirm what the former had said, or add what he had omitted, or gently correct or explain more properly where the whole truth was not revealed to the former. And, in case some things were hid from the one and from the other, liberty was given to a third to speak his judgment, for edification of the Church. Above the number of three, as appeareth, they passed not, for avoiding of confusion.

These exercises, we say, are things most necessary for the Church of God this day in Scotland; for thereby, as we have said, shall the Church have judgment and knowledge of the graces, gifts, and utterances of every man within their own body; and the simple, and such as have somewhat profited, shall be encouraged daily to study and proceed in knowledge. And, too, the Church shall be edified; for this exercise must be patent to such as list to hear and learn, and every man shall have liberty to utter and declare his mind and knowledge to the comfort and edification of the Church.

But curious, peregrine,[267] and unprofitable questions are to be avoided, lest of a profitable exercise there might arise debate and strife. All interpretation disagreeing from the principles of our faith, repugnant to charity, or standing in plain contradiction to any other manifest place of Scripture, is to be rejected. The interpreter, in that exercise, may not take to himself the liberty of a public preacher, yea, although he be a minister appointed. He must bind himself to his text, and not enter on digression in explaining common places. He may use no invective in that exercise, unless it be, with sobriety, in confuting heresies. In exhortations or admonitions he must be short, that the time may be spent in opening of the mind of the Holy Ghost in that place, in following the file[268] and dependence of the text, and in observing such notes as may instruct and edify the auditor. That contention may be avoided, neither may the interpreter nor yet any of the assembly move any question in open audience, unless he himself is content to give resolution without reasoning with any other; but every man ought to speak his own judgment to the edification of the Church.

[267] Foreign; irrelevant.

[268] Thread; sequence.

If any be noted with curiosity, or for bringing in any strange doctrine, he must be admonished by the moderators, the ministers and elders, immediately after the interpretation is ended. The whole members and number of them that are of the assembly ought to convene together, and then examination should be had as to how the person that did interpret did handle and convey the matter, the interpreter being removed until every man have given his censure. After this, the person being called, the faults, if any notable be found, are noted, and the person shall be gently admonished. In that last assembly, all questions and doubts, if any arise, should be resolved, without contention.

The ministers of the parish churches to landward, adjacent to every chief town, and the readers (if they have any gift of interpretation) within six miles, must assist and concur with those that prophesy within the towns; to the end that they themselves may either learn, or that others may learn from them. And, moreover, men in whom any gifts are supposed to be, which might edify the Church, if they were well applied, must be charged by the ministers and elders to join themselves with that session and company of interpreters, to the end that the Church may judge whether they be able to serve to God's glory, and to the profit of the Church in the vocation of ministers or not. If any be found disobedient, and not willing to communicate the gifts and spiritual graces of God with their brethren, after sufficient admonition, discipline must proceed against them; provided that the Civil Magistrate concurs with the judgment and election of the Church. For no man may be permitted to live as best pleaseth himself within the Church of God; but every man must be constrained, by fraternal admonition and correction, to bestow his labours, to the edification of others, when of the Church they are required.

What day in the week is most convenient for that exercise and what books of the Scriptures shall be most profitable to be read, we refer to the judgment of every particular church; we mean, to the wisdom of the ministers and elders.

XIII. Of Marriage.

Because marriage, the blessed ordinance of God, hath partly been contemned in this cursed Papistry; and partly hath been so infirmed, that the persons conjoined could never be assured of continuance, if the Bishops and Prelates should list to dissolve the same; we have thought good to show our judgments how such confusion in times coming may be best avoided.

First, public inhibition must be made that no persons under the power and obedience of others, such as sons and daughters and these that be under curators, neither men nor women, contract marriage privily and without knowledge of their parents, tutors, or curators, under whose power they are for the time. If they do this, the censure and discipline of the Church shall proceed against them. If the parties have their hearts touched with desire of marriage, they are bound to give honour to the parents and open unto them their affection, asking of them counsel and assistance, as to how that motion, which they judge to be of God, may be performed. If father, friend, or master gainstand their request, and have no other cause than the common sort of men have (to wit, lack of goods, or because they are not so high-born as they require); yet must not the parties whose hearts are touched make any covenant until farther declaration be made unto the Church of God. And, therefore, after they have opened their minds to their parents, or such others as have charge over them, they must declare it also to the ministry or to the Civil Magistrate, requiring them to travail with their parents for their consent, which to do they are bound. If they, to wit, the Magistrate or ministers, find no just cause 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 ministry or Magistrate may enter into the place of the parent and, by 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. We call it the work of God when two hearts, without filthiness before committed, are so joined, that both require and are content to live together in the holy bond of matrimony.

If any man commit fornication with the woman whom he required in marriage, then do both lose this foresaid benefit as well of the Church as of the Magistrate; for neither ought to be intercessors or advocates 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; or, if the father will not accept him by reason of his offence, then may he require the dot[269] of his daughter. If the offender be not able to pay this, then ought the Civil Magistrate to punish his body by some other punishment.

[269] Dowry.

Because fornication, whoredom, and 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 offenders; for we doubt not but that such enormous crimes, openly committed, provoke the wrath of God, as the Apostle speaketh, not only upon the offenders, but also upon the places where, without punishment, they are committed.

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 fourteen years of age, and the woman within twelve years, at the least. If it chance that any have been so married and have kept their bodies always separate, we cannot judge them bound to adhere as man and wife, by reason of a promise which in God's presence was no promise at all. But if, in the years of judgment, they have embraced the one the other, then, by reason of their last consent, they have ratified that which others did promise for them in their youth.

In a Reformed Church, marriage ought not to be secretly used, but in open face and public audience of the Church. For avoidance of dangers, it is expedient that the banns be publicly proclaimed on three Sundays, unless the persons be so known that no suspicion of danger may arise, when the banns may be shortened at the discretion of the ministry. But in nowise can we admit marriage to be used secretly, however honourable the persons be. The Sunday before sermon we think most convenient for marriage, and that it be used on no other day, without the consent of the whole ministry.