The Buke Of Discipline. 185
THE BUKE OF DISCIPLINE.
Tue First Huan, or Docrrine.!
Serene that Christ Jesus is he quhom God the Father hes commandit onlie to be herd, and followed of his scheip, we urge it necessarie, that his Evangell2 be trewlie and openlie preached in everie Kirk and Assemblie of this Realme; and that all doctrine repugnyng? to the same be utterlie suppres- ~ sed' as damnabill to mannis salvatioun.
The Huplicatioun of the First Head.
Least upone this our generalitie ungodlie men tak occasioun to cavill, this we adde for explicatioun.
By preching of the Evangell, we understand nott onlie the Scripturis of the New Testament, bot also of the Auld; to wit, the Law,
Propheittis, and Histories, in quhilk Christ Jesus is no les conteaned in figure, then we have him now expressed in veritie: And, thairfoir, with the Appostill we affirme, that " All
Scripture inspired of God is profitable to instruct, to reprove, and to exhorte."
In quhilk buykis of Auld and New Testamentis we affirme, that all thingis necessarie for the instructioun of the Kirk, and to mak the man of God perfite, is conteaned and sufficientlie expressed.
By the contrarie Doctrine, we understand quhatsoever men, by Lawis, Counsallis, or Constitutionis have imposed upone the consciences of men, without the expressed commandiment of Goddis word ; suche as be [the] vowis of chastitie, foirswering of marriage, bindyng of men and wemen to severall and disagysed apparrellis, to the superstitious observatioun of fasting dayis, difference of meit for conscience saik, prayer for the deid ; and keping of holy dayis of certane Sanctis commandit
1 In edit. 1722, Chap. 1.
4JIn Vautr. edit., and edit. 1621, " re2 Tn Vautr. edit., and edit.1621,""Eyanpressed." gell" is always rendered " Gospell."
5In edit. 1621, " Lest that upon,"
3 In cdit. 1621, " repugnant." and omits "our."
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by man, suche as be all those that the Papistis have invented, as the Feistis (as thai terme thame) of Appostillis, Martyres,
Virgenis, of Christmess, Circumcisioun, Epiphany, Purification, and uther found! feistis of our Lady:
Quhilk thingis, becaus in Goddis Scripturis thai nather have commandiment nor assurance, we juge thame utterlie to be abolischet from this
Realme ; affirmyng farther, that the obstinat mayntenaris and teachearis of suche abhominationis aucht not to eschaip the punyschement of the Civile Magistrat.
Tue Secounp Heap, or SACRAMENTIS.?
To Christ Jesus his holie Evangell trewlie preached, of necessitie it is, that his holie Sacramentis be annexit, and trewlie ministred, as seallis and visible confirmationis of the spirituall promisses contened in the wourd:
And thai be two, THE NOMBER
OF SACRA-
MENTIS. to wit, Baptisme, and the Holie Supper of the Lord Jesus: quhilk ar then rychtlie ministred, quhen by a lauchfull -Minister the pepill, befoir the administratioun of the same, ar planelie instructed, and put in mynd of Goddis free grace and mercy, offered unto the penitent in Christ Jesus; quhen Goddis promisses ar rehersit, the end and use of the Sacramentis declared,? and that in suche a toung as the pepill dois understand ; quhen farther to thame is nothing added, from thame no thing diminissit, and in thair practise nathing changit besydis the institutioun of the Lord Jesus, and practise of his holie Apostles.
And albeit the Ordour of Geneva,* quhilk now is used in some of oure kirks, is sufficient to instruct the diligent reader, how that boyth these Sacramentis may be rychtlie ministred ; yit for ane uniformitie to be keipit, we have thocht gude to adde this as superaboundand.
1TIn Vautr. edit.. and edit. 1621, 3 In Vautr. edit., and edit. 1621, '" other fonde" and " fond feastes."
"' preached and declared."
2 In edit. 1722, Chap. II.
* See note infra, page 210.
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In Baptisme, we acknawlege nothing to be used except the element of wattir onlie, (that the wourd and declaratioun of the promisses aucht to preceid we haif said befoir.)
Quhairfoir, quhosoevir presumeth in baptisme to use oyle, salt, wax, spattill,! conjuratioun, or croceing, accuseth the perfyte institutioun of Christ Jesus of imperfectioun ; for it wes void of all suche inventionis devysed by men:
And suche as wald presume to alter Christis perfite ordinance yow aucht seveirlie to punische.
The Tabill of the Lord is then most rychtlie ministred, quhen it approacheth most ney to Christis awin actioun: But plane it is, that at that Supper, Christ Jesus sat with his discipillis, and thairfoir do we juge, that sitting at a table is most convenient to that holie actioun: that breid and wyne aucht to be thair; that thankis aucht to be gevin; distributioun of the same maid; and commandiment gevin that the breid suld be tackin and eittin; and that all suld likewise drink of the cowp of wyne, with declaratioun quhat boyth the one and the other is, we suppoise no godlie man will doubt.
For as tuiching the dampnabill erroure of the Papistis, quho can? defraude the commoun pepill of the one parte of that holie Sacrament, to wit, of the coupe of the Lordis blude, we suppois thair errour to be so manifest, that it needeth no confutatioun ; nather yit intend we to confute any thing in this oure simple confessioun ; but to offer publict disputatioun to all that list oppung any thing affirmed by us.
That the Minister break the breid, and distribute the same to those that be nyxt unto him, commanding the rest, every one with reverence and sobrietie, to breake with other, we think it nyest to Christis actioun, and to the perfite practise
[of the Apostles,] as we reid it in Sanct Paull.
During the quhilk actioun, we think it necessarie, that some comfortable 1 In Vautr. edit., and edit.
1621, 2Tn Vautr. edit., and edit. 1621, « spittle."
" who dare."
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places of [the] Scripturis be red, quhilk may bring in mynd the deith of Christ Jesus, and the benefite of the same; for seing that in that actioun we aucht chieflie to remember the Lordis deith, we juge the Scripturis macking mentioun of the same most apt to stear up our dull myndis then, and at all tymes.
Lett the discretioun of the ministeris appoint the places to be red as thai think gude.
Quhat tymes we think most convenient for the administratioun of the one and of the other of these Sacramentis, salbe declared in the Policie of the Kirk.
Tur Turip Heap, TUICHING THE ABOLISSING or Ipotatriz.!
As we require Christ Jesus to be trewlie preached, and his holie Sacramentis to be rychtlie ministerit ; so can we not cease to requyre Idolatrie, with all monumentis and places of the same, as Abbayis, monkeries,? freireis, nunreis, chapellis, chantreis, cathedrall kirkis, channounreis, colledges, uthers then presentlie are paroche Kirkis or Sculis, to be utterlie suppressed in all boundis and places of this Realme (except onlie the Palacies, mansionis, and dwelling places adjacent thairto, with orchartis and yardis of the samyn): As also that Idolatrie may be removed from the presence of all personis of quhat estait or conditioun that ever thai be, within this Realme.
For latt your Honouris be assuredlie persuaded, that quhair Idolatrie is mayntened or permitted quhair it may be suppressed, that thair sall Goddis wraith reigne, not onlie upone the blind and obstinat idolater, but also upone the negligent sufferaris [of the same ;] especiallie gif God have armed thair handis with power to suppress suche abhominatioun.
By Idolatrie we understand, the Messe, Invocatioun of Sanctis, Adoratioun of Ymagis, and the keping and retenying
1In edit. 1722, Chap. III.
2 In MS. 1566, " monkis, freiris."'
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of the same: and finallie all honoring of God, not conteaned in his holie Word.
Tue Fourt Heap, concERNYNG MINISTERIS AND THAIR Lavcxuruty Exscriovun.!
Iv a Kirk reformed or tending to reformatioun, none aucht [to] presume eather to preache, eather yit to minister the Sacramentis, till that ordourlie thai be callit to the same.
Ordinarie vocatioun consisteth in Electioun, Examinatioun, and Admissioun.
And becaus that Electioun of Ministeris in this cursed Papistrie hes altogither bene abused, we think expedient to intreat it moir largelie.
It apperteneth to the Pepill, and to everie severall Congregatioun, to Elect thair Minister:
And in caise that thai be fundin negligent thairin the space of fourty dayis, the best reformed kirk, to wit, the churche of the Superintendent with his Counsall, may present unto thame a man quhom thai juge apt to feade the flock of Christ Jesus, who must be examinated alsweill in lyiff and maneris, as in doctryne and knawlege.
And that this may be done with moir exact diligence, the personis that ar to be examinated must be commanded to compeir2 befoir men of soundest jugement, remanying in some principall towne nyxt adjacent unto thame ; as thai that be in Fyffe, Anguss, Mernyss, or Straytherne, to present thame selfis in Sanctandrois; those that be in Lowthiane, Merse, or Teviotdaill, to Edinburgh ; and likewise those that be in other countreis mon resorte to the best reformed citeis or townis, that is, to the citie? of the Superintendent ; quhair first in the scoillis, or failling thairof in open assemblie, and befoir the congregatioun, thai most geve declaratioun of thair
1JIn edit. 1722, Chap. IV.
3 In edit. 1621, "the best reformed 2TnVautr.ed.,anded.1621,"appeire."
_citie and toune, that is, to the towne."
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giftis, utterance, and knawlege, by interpreting some place of Scripture to be appointed be the ministerie.
Quhilk being ended, the persone that is presented, or that offered him self to the administratioun of the kirk, must be examined by the ministeris and elderis of the kirk, and that opinlie and _ befoir all that list to hear, in all the cheif pointes that now lie in contraversie betwix us and the Papistis, Anabaptistis,
Arrians, or other suche ennemies to the Christiane religioun.
In quhilk gif he be found sound, abill to persuade by hailsome doctryne, and to convince the gaynsayaris, then must he be directed to the Kirk and Congregatioun quhair he suld serve, that thair, in oppin audience of his flock, in diverse publict sermonis, he may gif confession of his faith in the articles of Justificatioun, of the office of Christ Jesus, of the nomber, effect, and use of the Sacraments; and, finallie, of the hoill religioun, quhilk heirtofoir hath bene corrupted by the Papistis.
Gif his doctrine be found holesome, and able to instruct the simple, and if the Kirk justlye can reprehend nothing in his lyiff, doctryne, nor utterance, then we juge the Kirk, quhilk befoir wes destitute, unreasonabill if thai refuse him quhom the Kirk did offer ; and that thai suld be compelled; by the censure of the Counsall and Kirk, to receive the persone appoynted and approvin by the jugement of the godlie and lerned ; unless that the same Kirk have presented a man better or alsweill qualifeid to the examinatioun, befoir that this foirsaid tryell wes takin of the persone presented by the counsall of the hoile
Kirk.
As, for example, the Counsall of the Kirk presentis to any kirk a man to be thair minister, not knawing that thai ar utherwayis provided: in the meyntyme, the Kirk is provided of ane uther, sufficient in thair jugement for that charge, quhom thai present to the lerned Ministeris and next reformed
Kirk to be examinated.
In this case the presentatioun of the Pepill, to quhom he suld be appointed pastour, must be
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preferred to the presentatioun of the Counsall or greater Kirk ; unless the persone presented by the inferiour Kirk be juged unabill for the regiment by the lerned.
For altogither this is to be avoided, that any man be violentlie intrused! or thrust in upoun any Congregatioun.
But this libertie with all cair must be reserved till everie severall Kirk, to have thair votis and suffragis in electioun of thair Ministeris.
But violent intrusioun we call nott, quhen the Counsall of the Kirk, in the feare of God, and for the salvatioun of the pepill, offereth unto thame a sufficient man to instruct thame; quhom thai sall not be forced to admitt befoir just examinatioun, as befoir is sald.
II. QUHAT MAY UNABLE ONY PERSOUN, THAT HE MAY NOTT
BE ADMITTED TO THE MINISTERIE OF THE Kirk.
Ir is to be observed that na persone, noted with publict infamye, or being unabill to edifie the Kirk by hailsome doctrine, or being knawin of corrupt jugement, be eather promoted to the regiment of the Kirk, or yit receaved? in Ecclesiasticall administratioun.
Explicatioun.
By publict Infamye we understand, nott the commoun synnes and offences quhilk any hes committit in tyme of blindnes, by fragilite ; (gif of the same, by a better and more sober conversatioun, he hath declared him self verielie penitent ;) but suche capitall crymes as the civile swerd aucht and may punishe with deith by the wourd of God.
For besydis that the Apostill requyreth the lyif of Ministeris to be so irreprehensible, that thai have a gude testimonye from those that be without; we juge it a thing unseimlie and dangerouse, that he sall have publict authoritie, to preiche to utheris the lyiff
1 In Vautr. edit., and edit. 1621, 2 Tn Vautr. edit., and edit. 1621, " or " intruded." yet retained."
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everlasting, from quhom the civile Magistrat may tak the lyiff temporall for a cryme publictlie committed:
And gif ony object, That the Prince hes pardoned his offence, and that he hes publictlie repented, and so is not onlie his lyiff! in assurance, but also that he may be receaved to the Ministerie of the Kirk; we answer, That repentance dois nott tak away the temporall punishment of the law, neither doth the pardon of the Prince remove his infamye befoir man.
That the lyiff and conversatioun of the persone presented, or to be elected, may be the more cleirlie knawin, publict Edictis must be? directed to all partis of this Realme, or at the leist to those partis quhair the persone hath bene most conversant : as quhair he wes nurischit in letteris, or quhair he contineuit from the yeiris of infancie and childhood war passed.
Strait commandiment wald be gevin, that if any capital crymes wer committit by him, that thai suld be notified ; as, gif he hath committit wilfull murther, adulterie, a commoun fornicatour, gif he war? a theiff, a druncard, a feychtar, brawlar, or contentious persone.
These Edictis aucht to be notified in the cheiff cities, with the lyik charge and commandiment, with declaratioun that suche as concealled his synnes knawin, did deceave and betray (so far as in them lay) the Kirk, quhilk is the spous of Jesus Christ, and did communicate with the synnes of that wicked man.
III. Apmissroun [or Mruisters. ] The admissioun of Ministeris to thair offices, must consist in consent of the pepill and Kirk quhairto thai salbe appointed, and in approbation of the learned Ministeris appointed for thair examinatioun.
We juge it expedient, that the admissioun of Ministeris be 1TIn edit. 1621, " and so not only his 5 In edit. 1621, the words transposed, life is."
"if he were a common fornicator."
2 In edit. 1621, " should be."
Vautr. edit. corresponds with the text.
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in opin audience ; that some especiall Minister mak a sermon tuiching the deutie and office of Ministeris, tuiching thair maneris, conversatioun, and lyif; as also tuiching the obedience quhilk the Kirk aw! to thair Ministeris.
Commandiment suld be gevin alsweill to the Minister as unto the peple, boyth being present, to witt, that he with all cairfull diligence attend upone the flock of Christ Jesus, over the quhilk he is appointed preacher:? that he [will] walk in the presence of God so synceirlie, that the graces of the Holie Spreit may be multiplyed into him; and in the presence of men so sobirlie and uprychtlie, that his lyiff may confirme, in the eyis of men, that quhilk by toung and wourd he persuaded unto utheris.
The people wald be exhorted to reverence and honour thair Ministers chosin, as the servandis and ambassadouris of the Lord
Jesus, obeying the commandiments quhilk thai pronunce from Goddis mouth and buyk,? evin as thai wald obey God him self ; for quhosoevir heareth Christis Ministeris heareth him self, and quhosoevir rejecteth thame, [and] dispyseth thair ministerie and exhortatioun, rejecteth and dispyseth Christ Jesus.
Other ceremonie then the publict approbatioun of the peple, and declaratioun of the cheiff minister, that the persone thair presented is appoynted to serve that Kirk, we can nott approve'; for albeit the Apostillis used the impositioun of handis, yet seing the mirakle is ceassed, the using of the ceremonie we juge is nott necessarie.
The Minister elected or presented, examinated,* and, as said is, publictlie admitted, man neather leave the floke at his plesour, to the quhilk he hes promissit his fidelitie and lawbouris; neather yit may the floke reject nor change him at thair appetite, unless thai be abill to convict him of suche crymes as deserve depositioun ; quhairof we sall after speik.
1 In Vautr. edit., and edit. 1621, 4 Jn edit. 1621, " they pronounce "« which the church oweth." from God's word."
2 In edit. 1621, " pastor."
4 In edit. 1621, ' examined."
VOL. Il.
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We meane nott bot that the hole Kirk, or the most parte thairof, for just considerationis, may transfer a Minister frome one kirk to another; neather yit meane we, that men quho now do serve as it wer of benevolence may nott be appointed and elected to serve in other places; but onis being solemndlie elected and admitted, we can not approve that thai suld change at thair awin plesour.
We are not ignorant, that the raritie of godlie and learned men sall seme to some a just reassone quhy that so strait and scharpe examinatioun suld not be takin universallie ; for so it sall appeir, that the most parte of [the] Kirkis sall haif no Minister at all: But let these men understand, that the lack of able men sall nott excuse us befoir God, gif by oure consent unable men be placed over the floke of Christ Jesus; as also that amangis the Gentilles, godlie, learned men war als rare! as thai be now amangis us, quhen the Apostill gave the same reul to try and examyne Ministeris, quhilk we now follow: And last, lat thame understand that it is alike to have no minister at all, and to have an idole in the place of a treu minister, yea and in some case, it is worse; for those that be utterlie destitute of ministeris wilbe diligent to search for them; but those that have a vane schaddow, do commonlie without farther cair content thame selfis with the same, and so remane thai continewallie deceaved, thinking that thai have a Minister, quhen in verray deid thai have none.
For we can nott juge him a dispensatour of Goddis mysteries, that in no wyise can breke the breid of lyif to the faynting and hungrie saulis ; neather juge we that the Sacramentis can be rychtlie ministred by him, in quhais mouth God hes put no sermon of exhortatioun.
The cheiftest remedy left till your Honouris and to us, in all this raritie of trew ministeris, is fervent prayer unto God, that it will pleis his mercye to thrust out faithfull warkmen in 1Tn edit. 1621, " and learned men were also rare."
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this his harvest ;1 and nyxt, that your Honouris, with consent of the Kirk, are bound by your authoritie to compell suche men as have giftis and graces able to edifie the Kirk of God, that thai bestow thame quhair greittest necessitie salbe knawin; for no man may be permittit to leve idill, or as thame self list, but must be appointed to travell quhair your
Wisdomes and the Kirk sall think expedient.
We can nott prescryve unto your Honouris certane reull how that ye sall distribute the ministeris and lerned men, quhom God hes alreddy send unto you.
But heirof we ar assured, that it greitlie hindereth the progress of Christis Evangell within this poore Realme, that some altogither abstract thair lawbouris from the Kirk, and utheris remane togither? in one place, the most parte of thame being idill.
And thairfoir of your Honouris we requyre in Goddis name, that by your auctoritie quhilk ye have of God, ye compell all men to quhom God hes gevin ony talent to persuade, by holsome doctrine, to bestow the same, gif thai be called be the Kirk to the advancement of Christis glorie, and to the conforte of his trublit flock; and that ye, with the consent of the Kirk, assigne unto your cheiffest workmen, not onlie townis to remane into, but also provinces, that be thair faithfull lawbouris kirkis may be erected, and ordour established, quhair none is now.
And gif on this maner ye will use your power and auctoritie, cheiflie seiking Goddis glorie, and the conforte of your brethrein, we doubt not but God sall bliss you and your interprisses.
IV. For Reaparis.
To the Kirkis? quhair no ministeris can be haid presentlie, must be appointed the most apt men, that distinctlie can read
1 Tn edit. 1621, "to thurst forth faith- " kirkis," are uniformly "Church" and full workmen into this his harvest."
"' churches," throughout a considerable 2 Tn edit. 1621, " altogether." portion of this book; but see note 2, ® In edition 1621, "Kirk" and page 201.
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the Commoune Prayeris! and the Scripturis, to exercise boyth thame selfis and the kirk, till thai growe to greattar perfectioun ; and in process of tyme he that is but ane Readar may atteane to the further gree,? and by consent of the kirk and discreit ministeris, may be permittit to minister the sacramentis; but not befoir that he be able somequhat to persuade by holsome doctrine, besydis his reading, and be admitted to the ministerie, as before is said.
Some we knaw that of long tyme have professed Christ Jesus, quhose honest conyersatioun deserved praise of all godlie men, and quhose knawledge also mycht greatlie help the simple, and yit thai onlie content thame selfis with reading.
These must be animated, and by gentle admonitioun incuraged, by some exhortatioun to conforte thair brethrein, and so thai may be admitted to administratioun of the sacramentis.
But suche Readeris as neather have haid exercise, nor continuance in Christis trew religioun, must abstene from ministratioun of the sacramentis, till thai geve declaratioun and witnessing of thair honestie and farther knawlege.
*For The Lordis thinkis, That nane be admitted to preche,?
* ADDITIO.
but thai that ar qualifiet thairfoir, but rather be reteaned readaris ; and sick as ar prechearis alreaddy, not fundin qualifiet thairfoir be the Superintendent, be placed to be readaris.
Tue Fyrr Herp, cONCERNYING
THE PROVISIOUN
FOR THE
MINISTERIS, AND FOR THE DISTRIBUTIOUN OF THE RENTIS
AND PossESSIONIS JUSTLIE APPERTENYNG TO THE KiRK.*
Seing that of our Maister Christ Jesus and his Apostle Paule, we have, " That the warkman is worthy of his reward,"
1 That is, the Prayers that were sentence having been added; and thus usually printed with the Book of Comconnects it with the preceding words, mon Order, and the Psalms in metre.
"honestie and further knowledge, that 2 In edit. 1621, "to afarther degree;" none be admitted to preach," &c. Vautr Vautr. edit. is the same as the text. edit. is nearly the same with the text.
3 The edit. 1621, takes no notice of this * In edit. 1722, Chap. V.
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and that, " The mouth of the lawboring oxe aucht nott to be muzilled," of necessitie it is, that honest provisioun be maid for the Ministeris, guhilk we requyre to be suche, that thai haif neather occasioun of sollicitude, neather yit of insolencie and wantoness.
And this provisioun must be maid not onlie for thair awin sustentatioun, during thair lyiffes, but also for thair wiffis and childrene efter thame.
For we juge it a thing most contrariouse to reassone, godlines, and equitie, that the wedow and childrene of him, quho in! his lyiff did faithfullie serve? the Kirk of God,.and for that caus did not cairfullie mak provisioun for his familie, suld, efter his deith, be left confortles of all provisioun.
* Provisioun for the Wyffis of Ministeris efter thair deceise, + avoro. to be remittit to the discretioun of the Kirk.?
Difficill it is to appoint a severall stipend to everie Minister, be reassoun that the chargis and necessitie of all will not be licke; for some wilbe contenewaris in one place, some wilbe compellit to travell, and oft to change dwelling place, (gif thai sall have charge of diverse kirkis.) Amangis these, some wilbe burdened with wyiff and childrein, and one with mo then ane other; and some perchance wilbe single men:
Gif equall stipendis suld be appointed.to all those that in charge ar so inequall, eather suld the one suffer penurie, or ellis suld the uther have superfluitie and too muche.
*We juge, thairfor, that everie Minister have sufficient + avprnv. quhairupoun to keip ane house, and be sustened honestlie in all thingis necessarie, alsweill for keiping of his house, as claithis, flesche, fische, buykis, [fewell,] and other thingis necessarie, [furth] of the rentis and thesaurie* of the kirk,
1 Vautrollier's suppressed edition the MS.
It is taken into the text in breaks off at the foot of page 560, with edit. 1621, without notice, and reads as these words, "the widow andthe childfollows: "be left comfortles of all proSee vol. i. pp. vision; which provision for the wives," ren of him who in." xXxxil. xxxix.-xlii.
&e., "is to be," &e.
2 In edit. 1621, " serve in."
4In MS. 1566, " the same;'' in edit.
3 This addition is in the margin of 1621, " and treasurie."
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[where he serveth,] at the discretioun of the congregatioun, conforme to the qualitie of the persone and necessitie of the tyme.
Quhairin it is thocht [good] that everie Minister sall have at leist fourtie bollis meill, and twenty-six bollis malt, to find his house breid and drink; and mair, sa mekill! as the discretioun of the Kirk findis necessarie; besydes money for buying of uther provisioun to his house, and other necessaries, the modificatioun quhairof is referred to the jugement of the kirk, to be maid everie yeir at the chosing of the eldaris and deaconis of the kirk.
Providing alwayis, that thair be advanced to everie minister sufficient provisioun for ane quarter of ane yeir befoir hand of all thingis.
To him? that travelleth from place to place, quhom we call Superintendentis, quho remane as it war a moneth or less in one place, for the establishing of the kirk, and for the same purpoise changeing to ane uther place, must farther? consideratioun be haid.
And, thairfoir, to suche we think sax chalder beir, nyne chalder meill, thre chalder aittis for his horse, v° markis* money, to be eikkit and pared at the discretioun of the Prince and Counsall of the Realme; to be payit to him yeirlie, in maner foirsaid.
The children of the Ministeris must have the liberties of the citeis next adjacent, quhair thair fatheris lawbored, frelie granted.
Thai must® have the privileges in sculis, and bursis® in collegis ; that is, that thai salbe susteaned at learnyng, gif thai be found apt therto ; and failing thairof that thai be put to some handycraft, or exercised in some verteouse industrie, quhairby thai may be profitable membres in a commoun wealth.
*And the same we requyre for thair douchteris; to wit,
* ADDITIO,
'In edit. 1621, "and more so much."
"for his horse;" and makes it " six 2 Jn edit. 1621, " But to him." hundreth merkes money."
3 Jn edit. 1621, the words " place,"
5In MS. 1566, " must," is usually and " farther," are omitted. written ' most."
*The edit. 1621, omits the words 5 In edit. 1621, " bursissis."'
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WU) that thai be verteouslie brocht up, and honestlie doted quhen thai come to maturitie of yeiris, at the discretioun of the Kirk.
And this in Goddis presence we witness, we requyre nott so muche for oure selfis, or for any that till us appertencth, as that we do for the encrease of vertew and. learnyng, and for the proffeit of the posteritie to come.
It is nott to be supposed that all man! will dedicat him self and childrene so to God, and to serve his kirk, that thai luyke for no warldlie commoditie.
But this cankered nature quhilk we beare, is provokit to follow vertew quhen it seith honour and profeit annexit to the same ;? as, contrairlie, then is vertew of mony despised, quhen verteouse and godlie men leve without honour.
And sorye wuld we be that povertie suld discourage men from studye, and from following the way of vertew, by the quhilk thai mycht edifie the kirk and flock of Christ Jesus.
Nothing have we spokin of the stipend of Readaris, becaus, gif thai can do nothing but reade, thai neather can be called nor jugit trew ministeris:
And yit regard must be haid to thair lawbouris ; but so that thai may be spurred fordwart to vertew, and nott by a stipend appointed for thair reading, to be reteaned still in that estait.
To a Readare thairfor that is laitlie enterit, we think fourty markis, or mair or less, as the Parochenaris and Readaris can agree, sufficient: providing that he teiche the childrene of the parische, quhilk he must do, besydis the reading of the Commoun Prayeris,? and buykis of the New and Auld Testamentis. Gif frome Reading he begin to Exhorte* and explane the Scriptures, then aucht his stipend to be augmented; till finallie he come to the honour of a Minister:
But and gif he be found unable efter two yeiris, then must he be removed from that office, and dischargit of all stipend, that another may be provin als lang.
1JIn edit. 1621, " any man."
4There were persons styled Exhor2 In edit. 1621, "when it seeth proters, employed in the Church about this fite and honour thereto annexed; and." time: see next paragraph.
3 See note 1, page 196.
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For this alwayis is to be avoyded, that none quho is jugit unabill to come at ony tyme to some reasonable knawlege, quhairby he may edifie the Kirk, sall perpetuallie be nurisshed! upone the charge of the kirk.
Farther, it must be avoided, that no child or persone within aige, that is, within xxj yeir of aige, be admitted to the office of a Readare; but Readaris aucht to be endewed with gravitie, witt, and discretioun, lest be thair lychtness the Prayeris or Scripturis read be of less price and estimatioun.
It is to be noted, that the Readaris be putt in by the Kirk, and admissioun of the Superintendent.
The other sorte of Readaris, quho have long continewed in NOT A. godliness, and have some gift of Exhortatioun, quho are in hope to atteane to the degree of a minister, and teche the childrene; we think ane hundreth markis, or mair? at the diseretioun of the Kirk, may be appointed ; so that difference, as said is, be betwix thame and the ministeris that openlie preche the Word, and minister the Sacramentis.
Restis yit other two sortis of peple to be provided for, of that quhilk is called the patrimonye of the Kirk; to wit, the Poore, and Teachearis of the youtheid.
Every severall Kirk must provide for the poore within the self; for fearful and horrible it is, that the poore, quhom nott onlie God the Father in his law, but Christ Jesus in his evangell, and the Holie
Spreit speaking by Sanct Paule, hath so earnestlie commended to oure cayre, ar universallie so contempned and dispysed.
We ar nott patronis for stubburne and idill beggaris, quho, rynning from place to place, mak a craft of thair beggyng, quhom the Civile Magistrat aucht to punyshe;? but for the wedow and fatherless, the aiged, impotent, or laymed, quho neather can nor may travell for thair sustentatioun, we say, that God commandeth his pepill to be cairfull; and thairfor, for 1In edit. 1621, "shall be perpetually 3 The edit. 1722, supplies the words, sustained."
"ought to [compell to work, or then] 2 In edit. 1621, " or mair or less." punish."
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suche, as also for personis of honestie fallin in[to] decay and penuritie,! aucht suche provisioun? be maid, that [of] oure aboundance should thair indigence be rcleaved.
How this most convenientlie and most easilie may be done in everie citie, and uthir partis of this Realme, God shall schaw you wisdome and the meanis, so that youre myndis be godlie thairto inclyned.
All must not be suffered to beg that gladlie so wald do; neather yit most beggeris remane whare thei chuse ;3 but the stout and strong beggar must be compelled to wirk, and everie persoun that may nocht wirk, must be compelled to repair to the place whare he or scho was born, (unles of long continuance thai have remaned in one place,) and thair reassonable provisioun must be maid for thair sustentatioun, as the Churche shall appoint.
The ordour nor soumes, in oure judgementis, can nott be particularlie appointed, unto suche tyme as the poore of everie citie, toun, or parrishe, be compelled to repair to the places whaire thei war borne, or of thair residences, whaire thair names and nomber must be tackin and put in roll; and then may the wisdome of the Kirk appoint stipendis accordinglye.
I. Orr THE SuPERINTENDENTIS.*
Becaus we have appointed ane largear stipend to these that shalbe Superintendentis then to the rest of the Ministeris, we have thocht goode to signifie unto your Honouris, suche reasit will be observed that the word 1In edit. 1621, "fallen into decay and poverty."
*« Church" is now employed; and curiously enough, in Calderwood's edition, 1621, this is reversed, and " Church," which had hitherto been used, gives place to " Kirk."
2In this place of the MS. 1566, a blank space occurs, at the conclusion of one of the re-written quires, with the catchword " such provi-," in connexion with the top of the next quire, which is written in a kind of official square hand, and was probably a portion of the copy laid before the Convention, in January 1561.
Instead of "Kirk,"
8 In edit. 1621, " where they would."
4 In edit. 1621, " The Head of the Superintendents."
In edit.
1722, Chap.
VI.
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sonis as moved us to mak difference betwix preachearis at this tyme; as also how many Superintendentis we think necessarie, with thair boundis, office, [the manner of their] electioun, and causses that may deserve depositioun frome that charge.
We considder that yf the Ministeris whome God hath endewed with his [singular] graces amangis us, should be appointed to severall and certane placis, thair to mak thair continuall residence, that then the greatest part off this Realme should be destitute of all doctrine ; whiche should not onlie be occasioun of greate murmure, but also should be dangerus to the salvatioun of manye.
And thairfore we have thocht it a thing most expedient for this tyme, that frome the whole nomber of godlie and learned [men], now presentlie in this
Realme, be selected twelf or ten, (for in sa mony Provincis have we divideit the hoill,) to whome charge and commandiment shalbe gevin! to plant and erect churches, to set ordour and appoint ministeris (as the formar Ordour prescribeth) to the contreis that sall be appointed to thair cayre whaire none ar now ; and by these meannis [your] luffand common caire ower all the inhabitantis of this Realme (to quhome ye ar equall debttouris) shall evidentlie appeare; as also the simpill and ignorant (who perchance have never heard Christ Jesus trewlie preached) shall come to some knawlege, by the which manye that now be deid in superstitioun and ignorance shall atteane to some fealling of godlynes, by the whiche thei may be provocked to searche and seik farther knawledge of God, and his trew religioun and wirschipping.
Whaire be the contrarie, yf thei shalbe neglected, thei shall not onlie grudge, but also thei shall seik the meanis whairby thei may continew in thair blindnes, or returne to thair accustumed idolatrie.
And thairfore no thing desire we more earnistlie, then that Christ Jesus be universallie once preached throuchout this Realme; whiche shall not suddanlie be unles that by you, men be appointed
1In edit. 162], " ten or twelve," &c., and " and should be given."
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and compelled faithfullie to travell in suche Provinces as to thame shall be assignit.
II. Tue Names oF THE Pacts oF RESIDENCE, AND SEVERALL
Di0cEsEs OF THE SUPERINTENDENTIS.
Imprimis, the Superintendent of Orknay: whose Diocesye shalbe to the Ylis of Orknay, Sheitland, Caithnes,! and Straythnaver.
His residence to be in the Toun of Kirkwall.
2. The Superintendent of Ross; whose Diocesye shall comprehend Ross, Suthirland, Murray, with the North Ylis of the Sky, and the Lewis, with thair adjacentis.
His residence to be in Channonrie of Ross.
3. The Superintendent of Ergile ; whose Diocesye shall comprehend Argile, [Kyntyre,] Lorne, the South Ylis, Arrane [and]
Bute, with thair adjacents, with Lochquhaber.
His residence to be in [ Argyle. ] 4. The Superintendent of Abirdene ; whose Diocesye is betwix Dee and Spay, conteanand the schirefdome of Abirdene and Bamff.
His residence to be in Auld Abirdene.
5. The Superintendent of Brechin ; whose Diocesye shalbe the hole schirefdomes of Mearnis and Anguss, and the Bray of Mar to Dee.
His residence to be in Brechin.
6. The Superintendent of Sanctandrois ; whose Diocesye shall comprehend the hoill schirefdome of Fyffe? and Fotheringhame, to Striveling ; and the hoill schirefdome of Perth.
His residence to be in Sanctandrois.
7. The Superintendent of Edinburght ; whose Diocesye shall comprehend the hoill schirefdomes of Lowthiane, and Striveling on the south syde of the Watter of Forth ;? and thairto is added, by consent of the hoill Churche, Mersse, Lauderdaill, and Weddell.
His residence to be in [ Edinburgh. ] 1 Tn edit. 1621, " whose diocesse shall is omitted: it reads "' The Superintendcomprehend the Isles Orknay, Zetland, ent of Fiffe and Fotheringhame to and Caithnes," &c.
Stirling."
2 In edit. 1621, part of this sentence 3 See following note, page 204.
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8. The Superintendent of Jedburgh ; whose Diocesye shall comprehend Thevedaill, Tweddell, Liddisdaill,1 with the Forrest of Ethrick.
His residence to be [ Jedburgh. | 9. The Superintendent of Glasgow; whose Diocesye shall comprehend Cliddisdale, Renfrew, Menteith, Levinax, Kyle, and Cunynghame.
His residence to be in Glasgow.
10. The Superintendent of Dumfriese ; whose Diocesye sall comprehend Galloway, Carrik, Niddisdaill, Annanderdaill, with the rest of the Daillis in the West.
His residence to be in Drumfreise.
Those men must not be sufferred to leave as your idill Bischopis have done heirtofore; neather most thei remane whaire gladlie thei wald: But thei must be preachearis thame selves, and suche as may mak no long residence in ony one place, till thair Churches be? planted and provided of Ministers, or at the leist of Reidaris.
Charge must be gevin to thame that thei remane in no one place above twenty or threttye® dayis in thair visitatioun, till thei have passed throucht thair hoill boundis.
Thei must thryise everie weake at the least preache; and when thei returne to thair principall town and residence, thei must be likewise exercisit in preacheing and in edificatioun of the Churche thaire ;*and yet thei must not be suffered to continew thair so long, as thei may seame to neglect thaire uthir Churches: but efter that thei have remaned in thair cheif toun thre or four monethis at most, thei shall be compelled
(onles be seiknes onlie thei be reteaned,) to re-enter in visitatioun, in which thei shall not onlie preache, but also examyn the life, diligence, and behaviour of the Ministeris; as also the 1 The words after "the Watter of Forth," in clause 7, are transferred to whole Kirk, the Merse, Lawderdaill and Weddaill, with the Forrest of Ettrick."
2 In edit. 1621, "may not make long residence in any place till thair kirkis." this clause, in edit. 1621: it reads, "' whose Diocesse shall comprehend the whole Tivitdail, Tweedaill, Liddisdail, and thereto is added by consent of the 8 The words " or threttye," (thirty,) omitted in edit. 1621.
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ordour of thaire Churches, [and] the maneris of the people.
Thei must farther consider how the poore be provided: how the youth be instructed: thei must admonische whaire admonitioun neidith, dresse suche thingis as by goode counsall thei be able to appease: and, finalie, thei must note suche crymes as be haynouse, that by the censure of the Church the same may be corrected.
Yf the Superintendent be fund negligent in any of these cheaf pointis of his office, and especiallie yf he be noted negligent in preacheing of the word, and in visitatioun of his
Churches ; or yf he be convict of ony of those erymis, which in the common Ministeris ar dampned, he must be deposit, without respect of his persoun or office.
III. Orr toe ELectioun oF SUPERINTENDENTIS.
In this present necessitic, the nominatioun, examinatioun, and admissioun of Superintendentis, can not be so strait as we require, and as afterward it must be.
For this present, thairfore, we think sufficient that eather your Honouris, by your selves, nominat sa mony as may serve the fore-written provincis; or that ye gyff commissioun to suche men, as in whome ye suppoise the feir of God [to be] to do the same; and that the same men being called in your presence shalbe by you, and by suche as your Honouris please call unto you for consultatioun in that case, appointed to thair provinces.
We think it expedient and necessarie, that als weill the gentilmen, as burgesses of everie diocese, be maid privie at the same tyme to the electioun of the Superintendent, alsweill to bring the Churche in sum practise of hir libertie, as to mak the pastor better favorit of the flocke whome thame selves have chosin.
Yff your Honouris can not find for this present sa many able men as the necessitie requireth, then, in our judgementis, more proffitable it is that those provincis vaik till
God provide better, than that men unabill to edifie and
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governe the Churche be suddanlie placit in that charge.
For experience hath taught us,! what pestilence hath bene engendred in the Church by men unabill to discharge thair offices.
When, thairfore, after thre yeiris any Superintendent shall departe, or chance to be deposed, the cheaf town within that province, to wit, the Ministeris, Elders, and Deaconis, with the Magistrat and Counsall of the same town, shall nominat, and by publict edictis proclame, alsweill to the Superintendent, as to twa or thre provinces nixt adjacent, two or thre of the most learned and most godlie Ministeris within the hole realme, that frome amangis thame, one with publict consent may be electit and appointed to the office then vaiking: and this the cheaf Town shall be bound to do within the terme of twenty dayis.
Whiche being expired and no man presented, then shall thre of the nixt adjacent provincis, with consent of thair
Superintendentis, Ministeris, and Elderis, enter in into the rycht and priviledgeis of the cheaf town, and shall present everie one of thame one, or two yf thei list, to the cheaf town, to be examinated as the Ordour requireth.
As also, it shalbe lauchfull for all the churches of the Diocesye to nominat within the same tyme suche personis as thei think worthye to stand in electioun ; which man be put in edict.2
After the nominationis be maid, publict edictis must be send, first warnyng all men that have any objectioun8 againis the personis nominatit, or against ony ane of thame, to be present in the cheaf toun at day and place affixit, to object what thei can against the electioun of any one of thame.
Threttye dayis we think sufficient to be assigned thairto ; thretty dayis, we meane, after that the nominatioun be maid.
Whiche day of electioun being come, the hoill Ministeris of 1Tn edit. 1621, "hath teached us."
* In edit. 1621, "sent forth, warning 2 In edit. 1621, " Electioun, who all all men that have any exception." must be put in an Edict."
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that Province, with thre or mo! of the Superintendentis nixt adjacent, or that sall thairto be named,? shall examyn' not onlie the learnying, but also the maneris, prudence, and habilitie to governe the Churche, of all those that ar nominat; that he who shallbe fund most worthye, may be burdened with the charge.
Yff the Ministeris of the whole Province should bring with them the voitis of those that war committit to thair caire, the electioun should be the more fre; bot alwayis, the voitis of all those that convene must be requirit.3
The examinationis must be publictlie maid; those that stand in electioun must publictlie preache; and men must be chargeit in the name of God, to voit according to conscience, and not efter affectioun.
Yfony thing be objectit against any that stand' in electioun, the Superintendentis and Ministeris must considder whether the objectioun be maid of conscience or of malice, and thei must ansueir accordinglie.
Other ceremonies then scharp examinatioun, approbatioun of the Ministeris and Superintendentis, with the publict consent of the Elderis and People, then present,5 we can not allow.
The Superintendent being electit, and appointed to his charge, must be subjected to the censur and correctioun of the Ministeris and Elderis, not onlie of his cheaf Toun, but also of the hoill Province over the whiche he is appointed oversear.
Yf his offencis® be knawin, and the Ministeris and Elderis of his Province' be negligent in correcting him, then the nixt one or two Superintendentis, with thair Ministeris and Elderis, may convene him, and the Ministeris and Elderis of his cheaf toun, (provideit that it be within his awin Province or cheaf toun,) and may accuse and correct alsweale the Superinten1 In edit.
1621, ' with three or 4Jn edit. 1621, " against him that foure." standeth."
2 In edit. 1621, "or that shall be 5 Hdit. 1621, omits "the present." thareto nominated."
8 Jn edit, 1621, "his offence."
3 In edit. 1621, "' the votes of them 7 In edit. 1621, " Elders of the Toun that convene should be required." and Province."
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dent in those thingis that ar worthy of correctioun, as the Ministeris and Elderis for thair negligence and ungodlie tollerance of his offencis.
Whatsoever cryme deserve correctioun or depositioun of any other minister, deserveth the samin in the Superintendent, without exceptioun of persoun.
After that the Churche be establischeit,! and thre yeiris be passed, we require that na man be callit to the office of a Superintendent, who hath not tuo yeiris at the leist gevin declaratioun of his faithfull lawbouris in the ministerie of some churche."
No Superintendent may be transferrit at the plesour or requeist of ony one Province; no, not without the consent of the whole counsall of the Churche, and that for grave causses and considderationis.
| Off one thing, in the end, we must admonische your Honouris, to wit, that in appointing Superintendentis for this present, ye disappoint not your cheaf Tounis, and whair learning is exercised, of suche ministeris as more may proffit be residence in one place, than be continewall travell frome place to place:
For if ye so do, the youth in those placis shall lacke the profound interpretatioun of the Scripturis; and so shall it be long before that your gardenis send furth many plantis ; whair by the contrarie, yf one or tuo tounis be continewallie exercised as thei may, the Commoun-wealth shall schortlie taist of thair fruct,? to the confort of the godlie.
For tur Scuottis.* Seeing that the office and dewtie of the godlie Magistrat is nocht onlie to purge the Churche of God from all supersti1Tn edit. 1621, " Kirk is established."
2 In edit. 1621, " feast of their fruit."
2 In edit. 1621, "in the ministrie of * In edit. 1722, " Chap.
VII. Of the same Kirk."
Schools [and Universities.]"
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tioun, and to set it at libertie from bondage of tyrranis ;! but also to provide, to the uttermost of his power, how it may abide in the same puritie to the posteriteis? following ; we can not but frelie? communicat our judgementis with your Honouris in this behalf.
I. THE NECESSITIE oF ScHOLLIS.4
Seing that God hath determined that his Churche heir in earth, shallbe tawght not be angellis but by men; and seing that men ar born ignorant of all godlynes; and seing, also, now God ceassith5 to illuminat men miraculuslie, suddanlie changeing thame, as that he did his Apostlis and utheris in the Primitive Churche: off necessitie it is that your Honouris be most cairfull for the virtuous educatioun, and godlie upbringing of the youth of this Realme, yf eathir ye now thirst unfeanedlie [for] the advancement of Christis glorie, or yit desire the continewance of his benefits to the generatioun following.
For as the youth must succeed till us, so aucht we to be cairfull that thei have the knawlege and eruditioun, to proffit and confort that whiche aucht to be most deare to us, to wit, the Churche and Spouse of the Lord Jesus.
Off necessitie thairfore we judge it, that everie severall Churche have a Scholmaister® appointed, suche a one as is able, at least, to teache Grammer and the Latine toung, yf the Toun be of any reputatioun.
Yf it be Upaland, whaire the people convene to doctrine bot once in the weeke, then must eathir the Reidar or the Minister thair appointed, take cayre fessions, in 1722, has not only num1 In edit. 1621, "from tyranny and bered the chapters and sub-divisions, bondage." but also the paragraphs of each chap2In edit. 1621, 'in some purity in the posterity." ter.
5In edit. 1621, " ignorant of God and of all godliness, and seing also he ceasses."
3Tn edit. 1621, " we can but freely."
4 Jn the present edition, the subdivisions have been numbered, L., IL, &c.
The Editor of the Collection of Con6 In edit. 1621, " Kirk have one."
(@) VOL. II.
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over the children and youth of the parische, to instruct them in thair first rudimentis, and especiallie in the Catechisme,} as we have it now translaited in the Booke of our Common
Ordour, callit the Ordour of Geneva.2
And farther, we think it expedient, that in everie notable toun, and especiallie in the toun of the Superintendent, [there] be erected a Colledge, in whiche the Artis, at least Logick and Rethorick, togidder with the Tongues, be read be sufficient Maisteris, for whome honest stipendis must be appointed: as also provisioun for those that be poore, and be nocht able by them selfis, nor by thair freindis, to be sustened at Jetteris, especiallie suche as come frome Landwart.
The frute and commoditie heirof shall suddanlie appeare.
For, first, the youtheid and tender children sall be nurischit and brocht up in virtue, in presence of thair freindis; by whose good attendence many inconvenientis may be avoided, in the which the youth commonlie fallis, eathir by too muche? libertie, whiche thei have in strange and unknawin placis, whill thei can not rule them selfis; or ellis for lacke of gude attendence, and of suche necessiteis as thair tender aige requireth.
Secoundarlie, The exercise of the children in everie Churche shall be great instructioun to the aigeit.4
Last, The great Schollis callit Universiteis, shallbe repleanischit with those that be apt to learnyng ; for this must
1 That is, the translation of Calvin's ccived by the Church of Scotland, the Catechism: see subsequent note.
Geneva edition of 1558 was reprinted 2 It was so named from having been at Edinburgh in 1562; and it continued compiled for the use of the English con_ with occasional alterations, to be pregregation at Geneva, while Knox was fixed to most editions of the old metrical minister there.
It bears this title: version of the Psalms, printed in this "The Forme of Prayers and Ministracountry.
The translation of Calvin's tion of the Sacraments, &., used in the Catechism, first reprinted at Edinburgh English Churche at Geneva,"
&c. From in 1564, was also usually adjoined to Knox's share in this book of Common the volume.
Order, it will be included in a sub8 In edit. 1621, " over much." sequent volume of his Works.
Having 'In edit. 1722, "to the aged and been subsequently approved and reunlearned."
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be cairfullie provideit, that no fader, of what estait or conditioun that ever he be, use his children at his awin fantasie, especiallie in thair youth-heade; but all must be compelled to bring up thair children in learnyng and virtue.
The riche and potent may not be permitted to suffer thair children to spend thair youth in vane idilnes, as heirtofore thei have done.
But thei must be exhorted, and by the censure of the Churche compelled to dedicat thair sones, by goode exercise,1 to the proffit of the Churche and to the Common-wealth; and that thei must do of thair awin expensses, becaus thei ar able.
The children of the poore must be supported and sustenit on the charge of the Churche, till tryell be tackin, whethir the spirit of docilitie be fund in them or not.
Yf thei be fund apt to letteris and learnyng, then may thei not' (we meane, neathir the sonis of the riche, nor yit the sonis of the poore,)
-be permittit to reject learnyng; but must be chargeit to continew thair studie, sa that the Commoun-wealthe may have some confort by them.
And for this purpose must discreit, learned, and grave men be appointit to visit all Schollis for the tryell of thair exercise, proffit, and continewance ; to wit, the Ministeris and Elderis, with the best learned in everie toun, shall everie quarter tak examinatioun? how the youth hath proffitted.
A certane tyme must be appointed to Reiding, and to learning of the Catechisme ; ane certane tyme to the Grammar, and to the Latine toung; ane certane tyme to the Artis, Philosophie, and to the [other] Toungis; and a certane to that studie in which thei intend cheaflie to travell for the proffit of the Commoun-wealth.
Whiche tyme being expired, we meane in everie course, the children must eathir proceid to farther knawledge, or ellis thei must be send to sum handie-craft, or to 1 In edit. 1722, "their sonnes, by LElders, and the rest of learned men in training them up in good exercises." every town, shall in every quarter make 2%n edit. 1621, "the Minister and examination."
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sum othir proffitable exercise ; provideit alwayis, that first thei have the forme of knawledge! of Christiane religioun, to wit, the knawledge of Goddis law and commandimentis; the use and office of the same; the cheaf articulis of our beleve ; the richt forme to pray unto God; the nomber, use, and effect of the sacramentis ; the trew knawledge of Christ Jesus, of his office and natures, and suche otheris,? as without the knawledge wheirof, neathir deservith [any] man to be named a Christiane,? neather aught ony to be admittit to the participatioun of the Lordis Tabill:
And thairfore, these principallis aught and must be learned in the youth-heid.
II. THE TYMES APPOINTED TO EVERIE COURSE.
Two yearis we think more then sufficient to learne to read perfitelie, to answer to the Catechisme, and to have some entresse in the first rudimentis of Grammar; to the full accomplischement whairof, (we meane of the Grammar,) we think other thre or foure yearis at most, sufficient.
To the Artis, to wit, Logick and Rethorick, and to the Greik toung, foure yeiris ; and the rest, till the aige of twenty-foure yearis to be spent in that studye, whairin the learnar wald proffit the Churche or Commoun-wealth, be it in the Lawis, or Physick or Divinitie:
Whiche tyme of twenty-foure yearis being spent in the schollis, the learnar most be removed to serve the Churche or Commoun-wealth, unless he be fund a necessarie Reidare in the same Colledge or Universitie.
Yf God shall move your heartis to establische and execut this Ordour, and put these thingis in practise, your hole Realme, (we doubt nott,) within few yearis, shall serve the self of trew preacharis, and of uther officiaris necessarie for your Common-wealth.
1 In MS. 1566, " have the formar 2 In edit. 1621, " such other points." knawledge ;" in edit. 1621, "that they 3 In edit. 1621, " neither any man have further knawledge." deserves to be called a Christian."
THE BUKE OF DISCIPLINE.
III. Tue Erzcrroun or UnrversIt4Is.
The Grammar Schollis and of the Toungis being erectit as we have said, nixt we think it necessarie thair be three Universities in this whole Realme, establischeit in the Tounis accustumed.!
The first in Sanctandrois,2 the secound in Glasgow,' and the thrid in Abirdene.4
And in the first Universitie and principall, whiche is SanorANDROIS, thair be thre Colledgeis.
And in the first Colledge, quhilk is the entre of the Universitie, thair be four classes or saigeis: the first, to the new Suppostis, shalbe onlie Dialectique ; the nixt, onlie Mathematique ;5 the thrid, of Phisick onlie ; the fourt of Medicine.
And in the secound Colledge, twa classes or seigeis: the first, in® Morall Philosophie; the secound in$ the Lawis.
And in the thrid College, twa classes or seigeis: the first, in® the Toungis, to wit, Greek and Hebreu ; the secound, in® Divinitie.
IV. Orr RerpaRis, AND OF THE GREIS, OFF TYME, AND Stupye.?
Item, In the first College, and in the first classe, shallbe ane Reidar of Dealectique,8 wha shall accomplische his course thairof in one yeare.
In the Mathematique,8 whiche is the secound classe, shalbe ane Reidar who shall compleit his course of Arithmetique,' Geometrie, Cosmographie, and Astro5In edit. 1621, " Dialectic," and 1 In edit. 1621, "in three Townes."— " Mathematics."
It will be observed that this was in'
6 In edit. L621) « of."7
™In edit. 1621, " Of Readers, and of 1560; and that the University of Edinburgh was not founded till the year
1582; and Marischall College and University of Aberdeen till 1593. the Degrees, and time of Study ;" to this the edition 1722 adds, " and of Principals and Rector, and of Bursars."
2 The University of St. Andrews, founded in the year 1411.
®In edit. 1621, " Dialectica, Mathematica, Arithmetica."
In that edition, throughout this chapter, most of these names of:the branches of study are in like manner given in'a Latin form.
3 The University of Glasgow, founded in 1450.
_4 The University and King's College of Aberdeen, founded in 1494.
THE BUKE OF DISCIPLINE.
logie, in ane yeare.
In the third classe, shalbe ane Reidar of Naturall Philosophie, who shall compleit his course in: a yeare.
And wha efter thir thre yearis, by tryell and examinatioun, shall be fund sufficientlie instructit in thir aforesaid. sciences, shall be Laureat and Graduat in Philosophie.
In the
THE FIRST
GRIK. fourt classe, shall be ane Reidar of Medicine, who shall compleit hiscourse in five years: after the study of the whiche tyme, being by examinatioun fund sufficient, thei shall be graduat in Medicine.
SECOND DEGRIE.
Item, In the Secound Colledge, in the first classe, one Reader onlie in the Ethicques, iconomicques, and Politiques, who shall compleit his course in the space of one yeare.
In the secound classe, shall be tuo Reidaris in the Municipall and Romane Lawis, who sall compleit thair coursses in four yeares; after the whiche tyme, being by examinatioun fund sufficient, thei shalbe graduat in the Lawis.
THIRD DEGRIE.
Item, In the third Colledge, in the first classe, ane Reidar of the Hebreu, and ane uther of the Greek toung, wha sall compleit the grammeris thairof in half ane yeare,! and the remanent of the yeare, the Reidar of the Hebreu shall interpreit ane booke of Moses, the? Propheitis, or the Psalmes; sa that his course and classe shall continew ane yeare.
The Reidar of the Greek shall interpreit some booke of Plato, togidder with some place of the New Testament.
And in the secound classe, shalbe tuo Reideris in Divinitie, that ane in the New Testament, that uthir in the Auld, who sall compleit thair course in five yearis.
After whiche tyme, who sall be fund by examinatioun sufficient shall be graduat in Divinitie.
| FOURTH DEGRIK.
Item, We think expedient that nane be admittit unto the first Colledge, and to be Suppostis of the Universitie, onles he have frome the Maister of the Schole, and the Minister of the toun whair he was instructed in the toungis, ane testimoniall of his learnyng, docilitie, aige, and parentage; and likewayis
1Tn edit. 1621, "in three moneths."
* In edit. 1722, " or of the."
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215. triall to be tane! be certan Examinatouris, deput be the Rectour and Principallis of the same, and yf he be fund sufficienthe instructit in Dialectick,? he shall incontinent, that same yeare, be promoted to the classe of Mathematicque.
Item, That nane be admittit to the classe of the Medicine bot he that shall have his testimoniall of his tyme weall spent in Dialecticque, Mathematique, and Phisicque, and of his docilitie in the last.
Item, That nane be admittit unto the classe of the Lawis, but he that shall have sufficient testimoniallis of his tyme weill spent in Dialecticque, Mathematique, Phisique, Ethick,
QGiconomiques, and Pollitiques, and of his docilitie in the last.
Item, That nane be admittit unto the classe and seige of Divines? bot he that shall have sufficient testimonialles of his tyme weill spent in Dialecticque, Mathematicque, Phisique,
Ethique, CEconomique, Morall Philosophie, and the Hebreu toung, and of his docilitie in the Morall Philosophie and the Hebreu toung.
But neathir shall suche as will applye them to hear the Lawis, be compelled to heir Medicine; neathir suche as applye them to hear Divinitie be compellit to hear eathir Medicine or yit the Lawis.
Item, In the Secound Universitie, whiche is Guas@u, shal-
SECUND UNL
VERSITIE.
be twa Colledgeis alanerlic.
In the first shalbe ane classe of Dialecticque, ane uther in Mathematicque, the thrid in Phisique, ordourit in all sortis as Sanctandrois.
Item, In the Secound Colledge, four classes; the first in Morall Philosophie, Ethiques, G'conomiques, and Pollitiques ; the secound of the Municipale and Romane Lawis; the thrid of the Hebreu toung; the fourt in Divinitie: Which shall be ordourit in all sortis, conforme to it we have writtin in the ordour of the Universitie of Sanctandrois.5
1 In edit. 1621, " triall be taken."
4 In edit. 1621, " and Politica."
2Tn edit, 1621, "in the Dialectica."
6 The Editor in 1722, says, " There is 3 In edit. 1621, " Seage of Divinity." herve no mention made of Medicine or
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The Thrid Universitie of AzrrpENE shall be conforme to
THIRD UNI-
VERSITIE.
this Universitie of Glasgou, in all sortis.
Item, We think neidfull, that thair be chosin of the body of the Universitie to everie Colledge a man ® of learnyng, discretioun, and diligence, who shall resave the haill rentis of the Colledge, and distribute the same according to the erectioun of the Colledge, and shall dalie hearkin the dyet comptis; adjoynyng to him oulklie ane of the Readeris or Regentis, above whome he shall [take] attendence upoun thair diligence, alsweill in thair reading, as exercitioun' of the youth in the mater taught; upoun the polecye and uphold of the place ; and for punischement of crymes, shall hald ane oulklie® conventioun with the haill memberis of the Colledge.
He shall be comptabile yearlie to the Superintendent, Rectour, and rest of the Principallis convened, about the first of November.
His electioun shalbe in this sort: Thair shalbe thre of the maist sufficient men of the Universitie, (not Principallis alreaddie,) nominat by the memberis of the College, sworne to follow thair conscience, whais Principall is departed, and publictlie proponed throu the whole Universitie.
Efter the whiche tyme eght dayis, the Superintendent, by him self or his speciall Procuratour, with the Rectour and rest of the Principallis, as ane chaptour convened, shall conferme ane of the three thei think maist sufficient, being afore sworne to do the same with singill ee,? but respect to feid or favour.
Item, In everie Colledge, we think neidfull at the least ane Steward, ane Cooke, ane Gardnar, ane Portar, wha shall be subject to discipline of the Principale, as the rest.
Item, That everie Universitie have ane Beddale subject to Greek; but it is probable that a Profesin the edit. 1722, "a Principall, who sor of Greek was designed both for must be a man of learning."
Glasgow and Aberdeen for the reason 7 In edit. 1621, " as exercising." given in the remark on 25 ¢ of this ® In edit. 1621, "hold a weekly." chapter :" (Note 2, page 219.) * In edit. 1621, " with a single eye."
6 In edit. 1621, " a principal man ;"
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serve at all tymes throuchout the whole Universitie, as the Rectour and Principallis shall command.
Item, That everie Universitie have ane Rectour chosin from yeare to yeare as shall follow.
The Principallis being convened with the haill Regentis chaptourlie, shall be sworne, that everie man in his roume shall nominat suche one as his conscience shall testifie to be maist sufficient to beare suche charge and dignitie; and thre of them that shalbe oftest nominat shalbe put in edict publictlie, fiftene dayis afore Michaelmess ; and then shall on Michaelmess
Evin convene the hoill Principallis, Regentis, and Suppostis that ar graduat, or at the least studyit thair tyme in Ethiques, Ciconomiques, and Pollitiques, and na utheris youngare; and everie natioun, first protestand in! Goddis presence to follow the sinceir ditement of thair consciences, shall nominat ane of the said thre; and he that hes monyest votis shall be confermit be the Superintendent and Principall, and his dewitie with ane exhortatioun proponed unto him: And this to be the 28 day of September ; and thairefter aithis to be takin,? hinc inde, off his just and godlie governement, and of the remanentis lauchfull submissioun and obedience.
He shall be propyned? to the Universitie at his entre, with ane new garment, bearing Insignia
Magistratus; and be halden monethlie to visie everie Col-. ledge,* and with his presence decore and examyn the lectionis' and exercitioun thairof.
His assessoris shalbe ane laweir and ane theolog, with whois advise he shall decide all questionis civill, betwix the memberis of the Universitie.
Yf ony. without the Universitie persew ane member thairof, or be persewit be ane member. of the samin, he shall assist the Provest and Baillies in thei casses, or uthir judgeis competent, to see justice be ministred.
In likewise, yf ony of the Universitie be crimi1 Tn edit. 1621, "and everie one having *The Editor in 1722, says, " Some first protested." copies have Insignia Magistratus being 2 In edit. 1621, " tryall to be taken." born before him, he shall visite every 3 Ju MS. 1566, " proposed."
Colledge monethly," &c..
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nallie persewit, he shall assist the Judgeis competent, and se that justice be ministred.
Item, We think it expedient, that in everie Colledge in SUMMA OF BURSARIS IN THE
TURE UNI-
everie Universitie, thair be twenty-four bursaris,! divided equalie
VERSITEIS.
in all the classes and seigeis, as is above exprimit: that is, in Sanctandrois, seventie-tua bursaris; in Glasgou, fourtye-eyght bursaris ; in Abirdene, fourty-eyght; to be sustened onlie in meit upon the chargeis of the Colledge ; and be admitted at the examinatioun of the Ministerie and chaptour of Principallis in the Universitie, alsweill in docilitie of the personis offerit, as of the habillitie of thair parentis to sustene thame thair selvis, and nocht to burding the Common-wealth with thame.
V. Orr STIPENDIS AND EXPENSSES NECESSARIE.
Item, We think expedient, that the Universiteis be doted with temporall landis, with rentis and revenewis of the Bischopriks temporalitie, and of the Kirkis Collegiat, sa far as thair ordinarie chargeis shall require; and thairfore, that it wald please your Honouris, be advise of your Honouris Counsall and voit of Parliament, to do the samin.
And to the effect the same may be schortlie expediat,. we have recollected the soumes we think necessarie for the samin.
Imprimis, For the ordinarie Stipend of the Dialecticiane Reidar, the Mathematiciane, Phisitiane, and Morall Philosophie, we think sufficient ane hundreth pundis for everie ane of thame.
Item, For the Stipend of everie Reader in Medicine and Lawis, ane hundreth threttie thre pundis, vi s. viij d.
Item, To everie Reidar in Hebrew, Greik, and Divinitie, twa hundreth pundis.
Item, To everie Principall of a Colledge, ij lb.
Item, To everie Stewart, sextene pundis of fie.
1In reckoning the number of Bursathree Colleges; and Glasgow and Abervies, it was proposed that the Univerdecn of two each; thus making 72 for sity of St. Andrews should consist of the former, and 48 for each of the latter.
THE BUKE OF DISCIPLINE..
Item, To everie Gardnar, to everie Cuke, and Portar, ilkane,. ten markis.
Item, To the Burde of everie Bursar, without the Classes of Theologie and Medicine,! twenty pundis.
Item, [To every Bursar] in the Classe of Theologie, whiche will be onlie twelf personis in Sanctandrois,
24 lib.
Summa of yeirlie and ordinarie expensses in the Universitie of Sanctandrois, extendis to 3796 lib.
Summa of yearlie and ordinarie expensis of Glasgow,?
2922 lib.
Abirdene, Seen :
2922 lib.
Summa of the Ordinarie Chargis of the hoill, 9640 lib.
Item, the Beddellis Stipend shalbe of everie entrant and suppost of the Universitie, ii. schillingis ; off everie ane graduat in Philosophie, thre schillingis ; off everie ane graduat in Medicine or Lawis, 4 schillingis; in Theologie, 5 schillingis; all Bursis being exceptit.
Item, We have thocht gude for building and uphald of the placis, ane general collect be maid ; and that everie Erlis sone, at his entre to the Universitie, shall gif fourtye schillingis, and sicklike at everie graduatioun, 40 schillingis.
Jtem, Everie Lordis sone sicklike at ilk tyme, 30 schillingis ; ilk fre halding Baronis sone, twentye schillingis: everie Fewar and substan-. tious Gentilmannis sone, ane mark.
Jtem, Everie substantious Husband and Burges sone, at ilk tyme, ten schillingis: Item,
Everie ane of the rest, (excepting? the Bursaris,) 5 schillingis at ilk tyme.
And that this be gathered in ane commoun box, put in keiping to the Principall of the Theologeanes, everie Principall
1 In edit. 1621, the words, "'and Mesigned that these two Universities dicine" are omitted. should have had each of them a Profes2 The Editor in 1722, remarks, "he sor of Greek, whose salary was to have ordinary expenses of Glasgow or Aberbeen 200 Pounds." deen extend only to 2722 Pounds and 3Jn edit. 1621, " not excepting." one Merk, so that probably it was de-
THE BUKE OF DISCIPLINE.
havand ane key thairof, to be comptit ilk yeare anis, with the relictis of the Principallis to be layed into the samin, about the fivetene day of November, in presence of the Superintendent, Rectour, and the hoill Principallis; and, at thair hoill consent, or at the least the most part thairof, reservit and employit onlie upoun the building and uphalding of the placis, and repairing of the same, as ever necessitie shall require.
And thairfore, the Rectour with his assistance shall be haldin to visite the placis ilk yeir anis, incontinent efter he be promoted, upoun the last of October, or thairby.
VI. Orr THE PRIVILEGE OF THE UNIVERSITIE.
Seing we desire that Innocencie shall defend us rather than Privelege, we think that ilk persoun of the Universitie shuld answeir before the Provest and Baillies of ilk town whaire the Universities ar, of all crymes whairof thai ar accusit, onlie that the Rectour be Assesour to thame in the saidis actionis.
In civill materis yf the questioun be betwix memberis of the Universitie on ilk side, making thair residence and exercitioun thairin for the tyme, in that case the partie callit shall not be haldin to answer, but onlie before the Rectour and _ his
Assesouris heirtofore expremit.
In all uthir casses of civill persute, the generall reule of the Law to be observit, Actor sequatur forum rét, &e.
, Item, That the Rectour and all inferiour memberis of the Universitie be exempted frome all taxationis, impostis, chargeis of weir, or ony othir charge that may onerat or abstract him or thame from the cair of thair office; suche as Tutorie, Curatorie, Deaconrie, or ony siclike, that ar establischeit, or heirefter shall be established in our Common-wealth ; to the effect, that but trubill, that ane may wait upoun the upbringing of the youth in learnyng, that othir bestow his tyme onlie in that most necessarie exercitioune.
All othir thingis tuiching the bookes to be red in ilk classe, and all suche particular effaires, we refer to the dis-
THE BUKE OF DISCIPLINE.
cretioun of the Maisteris, Principallis, and Regentis, with thair weill advisit Counsallis; not doubting but yf God sall grant quietnes, and gif your Wisdomes grace to set fordward letteris in the sort prescribed, ye shall leave wisdome and learnyng to your posteritie, ane treasure more to be estemed nor ony earthlie treasure ye ar abill to provide! for thame; whiche, without wisdome, ar more abill to be thair ruyne and confusioun, than help or confort.
And as this is most treu, so we leave it with the rest of the commoditeis to be weyit by your
Honouris wisdome, and set fordwart by your authoritie to the most heigh advancement of this Common-wealth, committed to your charge.
Tur Sext Herp, oF THE RENTIS AND PaTRIMONY OF THE Kirk."
These twa sortis of men, that is to say, the Ministers® and the Pure, togidder with the Schollis, when ordour sall be takin thairanent, must be sustened upoun the chargeis of the Churche: And thairfore provisioun must be maid, how and of whome suche soumes must be lifted.
But befoir we enter in this heid, we must crave of your Honouris, in the name of the Eternall God and of his Sone Christ Jesus, that ye have respect to your pure brethren, the lauboraris and manuraris of the ground; who by these creuell beastis the Papistis have bene so oppressit,* that thair life to thame have bene dolorus and bitter.
Yf ye will have God author and approver of youre reformatioun, ye must nott follow thair futesteppis; but ye must have compassioun upoun your brethren, appointing thame to pay so reasonabill teyndis, that thei may feill> sum benefit of Christ Jesus, now precheit unto thame.
With the greaf of our hertis we heare, that sum Gentilmen 1 In edit. 1621, " to amasse."
4 In edit. 1621, "'have before been 2 In edit, 1722, Chap. VIII. opprest."
3 In edit. 1722, " ministers of the 5 In edit. 1621, "may find."
Word."
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are now als creuell over thair tennentis as ever war the Papistis, requiring of thame whatsoever before thay payit to the Churche ;! so that the Papisticale tirrannye shall onlie be changeit in the tirrannye of the lord or of the laird.
We dar not flatter your Honouris, neathir yit is it proffitabill for you that so we do: if you permit suche creualtie* to be used, neather shall ye, who by your authoritie aucht to ganestand suche oppressioun, neathir thei that use the same, escheip
Goddis hevy and feirfull judgementis. The Gentilmen, Baronis, Earlis, Lordis, and utheris, must be content to live upon thair just rentis, and suffer the Churche to be restorit to hir libertie, that, in hir restitutioun, the poore, who heirtofore by the creuall Papistis have bene spoilled and oppressit, may now resave sum confort and relaxatioun.
* ConcLUDIT BE THE Lorpis:° That thir teyndis and uthairis
« ADDITIO.
exactionis, to be clene discharged, and never to be tackin in tyme cuming; as, the uppermost Claith, the Corps-present, the Clerk-maill, the Pasche offeringis, Teynd Aill, and all handlingis Upaland, can neathir be required nor resavit of godlie conscience.
Neathir do we judge it to proceade frome justice, that one man sall possess the teyndis of ane uther; but we think it ane thing most reasonabill, that everie man have the use of 'his awin teyndis, provideit that he ansucir to the Deaconis and Thesauraris of the Churche, off that whiche justlie sall be appointit unto him.
We require Deaconis and Thesauraris rathir to resave the rentis, nor the Ministeris them selvis ; beADDITIO. oun torvts caus that of the teyndis must not onlie the Ministeris be susAGGREIS
WITH THIS
HEID OF TH
RESA VING
OF THE
DRACONIS.4
tened, but also the Poore and Schollis.
And thairfore we think "it most expedient that commoun Thesauraris, to wit, the Deaconis, be appointed frome yeare to yeare, to resave the hoill
1 Jn edit. 1621, " whatsoever they 3 These words, " Concludit be the afore payed to the Kirk."
Lordis," are omitted in the later copies.
2 In edit.
1621, " if we permit * This addition is omitted in the later cruelty." copies.
THE BUKE OF DISCIPLINE.
rentis appertenyng to the Churche; and that commandiment be given, that na man be permitted eather to resave, eather yit to intromet with, any thing appertenyng to the sustentatioun of the personis foresaidis, but suche as by commoun consent of the Churche ar thairto appointed.
Yf any thinkis this prejudiciall to the tackis and assedationis of those that now possessis the teyndis, let them understand that ane injust possessioun is no possessioun before God ; for those of whome thei receaved thair titill and presupposed richt, war and ar thevis! and murtheraris, and had no power so to alienat the patrimonye and commoun-gude of the Churche.
And yit we ar not so extreme, but that we wische just recompence to be maid to suche as have debursed soumes of money to those injust possessouris (so that it hes not bene of lait dayis in prejudice of the Churche:) but suche as ar fund and knawin to be done of plane collusioun in no wise aucht to be mantened of you.
And for that purpose, we think it most expedient that whosoever have assedatioun of teyndis or churches be openlie warnit to produce thair assedatioun and assurance, that cognitioun being tackin, the just tackisman may have ane just and reasonable recompence for the yearis that ar to ryn, the proffit of the yearis passed being considderit and deducted; and the injust and surmised may be servit accordinglie:
So that the Churche, in the end, may recover hir libertie and fredome, and that onlie for releaf of the Poore.
Your Honouris may easilie understand, that we speake not now for our selvis, but in favouris of the Poore and? the lawboraris defraudit and oppressed by the Preastis, and by thair confederat pensionaris.
For quhill that the Preistis Pensionare his idill bellye is delicatlie fed, the Poore, to whome a portioun of that appertenis, was pyned with hunger; and 1In edit. 1621, " presupposed right 2Jn the edit. 1621, the words." the or warrant, were thevis." poore and," are omitted.
THE BUKE OF DISCIPLINE.
moirover the trew laboraris was compelled to pay that whiche [he] aught not: for the lauborar is nouthir dettar to the dum dog called the Bischop, neathir yit unto his hyred pensionare ; but is debtour onlie unto the Churche: And the Churche is onlie bund to sustene and nourische off her chargeis, the personis before mentionat, to wit, the Ministeris of the word, the Poore, and the Teacharis of the youth.
But now to returne to the formare Heade.
The soumes abill to susteane thir forenamit personis, and to furnische all thingis appertenyng to the preservatioun of gude ordour and polecie within the Churche, must be lifted of the teyndis,! to wit, the teynd cheaf, teynd hay, teynd hempt, teynd lint, teynd fischeis, teynd calf, teynd fole, teynd lambe, teynd woll, teynd cheise, &c.
And becaus that we knaw that the tythes reasonabillie tackin, as is before expressed, will not suffice to discharge the formar necessitie; we think that all thingis doted to Hospitalitie, all annualrentis, both in burgh and land, perteanyng to Preastis, Chanterie, Colledgeis, Chaplanryis, and to Freiris of all Ordouris, to the Sisteris of the Seanis,? and to all utheris of that Ordour, and suche utheris within this
Realme, be receaved still to the use of the Churche or Churches within the tounis or parrischeis whaire thai war doted.
Furthermore to the uphald[ing]. of the Universiteis, and sustentatioun of the Superintendentis, the hoill revenew
1Jn the edit. 1621, " off the tenths; soon after his assuming the government, granted to the " Sisters of the Senys," an annual pension of £24 ; and from the Treasurer's Accounts, it appears that this sum was continued until 1558, to be paid by the Queen Regent, Mary of Guise.
A volume printed for the Abbotsford Club, in 1841, entitled " Liber Conventus S. Katherine Senensis prope Edinburgum," includes the " Constitutiones
Sororum," &c., along with the several Charters that could be recovered relating to this Convent. to wit, the tenth sheafe, hay, hemp, lint, fishes, tenth calfe, tenth lamb, tenth wooll, tenth folle, tenth cheese."
2 The Sisters of the Sheens, Senys, or Sciennes, were Nuns of the Predicant Order of St. Dominick.
Their Convent, consecrated to St. Katherine of Sienna, an erection of so late a date as 1517, was situated a short distance to the south of Edinburgh.
The name of the Sciennes, still designates the locality.
King James the Fifth,
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of the temporalitie of the Bischopis, Deanes, and Archdeanes landis, and all rentis of landis pertenyng to the Cathedrall
Churcheis whatsoever.
And farther, merchandis and riche craftismen in fre Burghis, who have no thing to do with the manuring of the ground, must mak sum provisioun in thair
AGGREIJT ALSUA BE
THE LORDIS.
citeis, tounis, or dwelling placis, for to support the neid of the Churche.
To the Ministeris, and failzeing thairof the Reideris, must be restorit thair manses and thair gleibis; for ellis thei can not serve thair flock at all tymes as thair dewtie is.
Yf any gleibe exceid sex aikeris of land, the rest to remane in the possessouris handis, quhill ordour be tackin thairin.
Tue LorDIs CONDISCENDIS THAT THE MANSE AND YAIRDIS BE
RESTORIT TO THE MINISTERIS: AND ALL THE LORDIS CONSENTIS
THAT THE MINISTERIS HAVE SEX AIKERIS OF LANDIS, EXCEPT
[ADDITIO. |
MeERSCHEALL,
Mortoun, GLENCARNE, AND
CASSILLIS,
QUHAIR
MANSSES AR OF GRET QUANTITIE.!
The receaveris and collectouris of these rentis and dewiteis must be the Deaconis or Thesauraris appointit from yeare to yeare in everie churche, and that by common consent and fre electioun of the churche.
The Deaconis may distribute no part of that whiche is collected, but by commandiment of the Ministeris and Elderis; and thei may command no thing to be deliverit, but as the Churche before hath determined: to wit, the Deaconis shall of the first pay the soumes, either quarterlie, or frome half yeare to half yeare, to the Ministeris whiche the Kirk hath appointed.
The same thei shall do to the Schoolmaisteris, Readeris, and Hospitalis, (gif any be,) alwayis receaving acquettances for thair discharge.
Yf any extraordinar soumes lie to be delivered, then must the Ministeris, Elderis, and Deaconis consult whethir the deli1 This paragraph is added on the of the discussion that took place on margin of the MS. 1566, and is omitted some of the Heads in the Book of Disin all the editions.
It affords a proof cipline.
VOL. II. ip
THE BUKE OF DISCIPLINE.
verance of thei soumes doeth stand with the common utilitie of the Churche or not ; and yf thei do universalie aggree and condescend eathir upoun the affirmative or the negative, then becaus thei ar in credit and office for the yeare, thei may do as best seameth unto thame: But yf thair be contraversie amangis thame selfis, the whole Churche must be made privie ; and efter that the mater be exponed, and the reasonis hearde ; the judgement of the Churche with the Ministeris consent shall prevaill.
; The Deaconis shall be bund and compelled to mak accomptis to the Ministeris and Elderis of that which thei have receaved, als oft as the Polecie shall appoint ; and the Elderis whan thei ar changeit, (which must be everie yeare,) must clear thair comptis before suche auditouris as the Churche shall appoint:
And both the Deaconis and Elderis being changeit, shall deliver to thame that shalbe now elected, all soumes of money, cornis, and other proffits resting in thair handis ; the tickettis whairof must be delivered to the Superintendentis in thair visitatioun, and by thame to the gret Counsall of the Churche, that alsweill the aboundance as the indigence of everie churche may be evidentlie knawin, that a reasonable equalitie may be had throuchout the hoill Realme.
Yf this ordour be preciselie keipit,! corruptioun can not suddanlie enter.
For the frie and yearlie electioun of Deaconis and Elderis shall suffer none to usurpe a perpetuall dominioun? over the Churche; the knawledge of the rentall shall suffice? thame to receave no more then whairof thei shall be bund to mak accomptis ; the deliverance of the money to the new officiaris shall not suffer privat men [to] use in thair private besynes, that whiche apperteyneth to the publict effaires of the Churche.
1 In edit. 1621, " be perfectly kept."
3 Tn edit. 1621, " shall suffer."
2 In edit. 1621, "' domination."
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Tue Srvint Herp, or Ecctzstasticatt Dtscrpuine.!
As that no Commoun-wealth can flurische or long indure without gude lawis, and scharp executioun of the same; so neathir can the Churche of God be brocht to puritie, neathir yit be retained in the same, without the ordour of Ecclesiasticall Discipline, whiche standis in reproving and correcting off these faltis, which the civill sweard doeth eather neglect, eather may not punische: Blasphemye, adulterie, murthour, perjurie, and uthir crymes capitall, worthie of death, aucht not properlie to fall under censure of the Churche; becaus all suche oppin transgressouris of Goddis lawis aucht to be tackin away be the civill swearde.
But drunkynnes, excesse, (be it in apparell, or be it in eating and drinking,) fornicatioun, oppressioun of the poore by exactionis, deceaving of thame in buying or selling be wrang met or measure, wantoun wordis and licentious leving tending to sklander, do propirlie appertene to the Churche of God, to punische the same as Goddis word commandeth.
But becaus this accursit Papistrie hath brocht in suche confusioun in the warld, that neather was virtu richtlie praysit, neathir vice seveirlie punisched; the Churche of God is compelled to draw the swearde whiche of God scho have receaved, aganis suche oppin and manifest offendaris,? cursing 0oNs®xT*P and excommunicating all suche, alsweall those whome the °UNS4*™ civill swearde aucht to punische as the uthiris, frome all participatioun with hir in prayeris and sacramentis, till oppin repentence manifestlie appeare in thame.
As the ordour of Excommunicatioun and proceiding to the same aucht to be grave and slow, so being onis pronunced aganist any persoun, off what estait and conditioun that ever thay be, it must be keipit with all severitie.
For lawis maid and nocht keipit engendereth contempt of virtu, and bringis in confusioun and 1 In edit. 1722, Chap. IX.
2 In edit. 1621, " contemners."
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libertie to syn: And thairfore this ordour we think expedient to be observit before and efter excommunicatioun.
First, yf the offence be secreit and knawin to few,! and rathir standis in suspitioun than in manifest probatioun, the offender aucht to be privatlie admonischeit to abstene frome all appearance of evill ; whiche yf he promissis to do, and to declair him self sober, honest, and one that feareth God, and feareth to offend his brethren, than may the secreit admonitioun suffice for his correctioun.
But gif he athir contempn the admonitioun, or efter promis maid, do schaw him self no more circumspect than he was before, than must the Minister admonische him; to whome yf he be fund inobedient, thei must proceid according to the reule of Christ, as efter sall be declairit.
Gif the cryme be publict, and suche as is haynouse, as fornicatioun, drunkynnes, fechting, commoun sweiring, or execratioun, than aucht the offendar to be callit in the presence of the Minister, Elderis, and Deaconis, whair his syn and offence? aucht to be declared and ageredgeit, so that his conscience may feale how far he hath offended God, and what sklander he hath rasit in the Churche.?
Yf signis of unfeinyeit repentence appeare into him, and gif he require to be admitted to publict repentence, the Ministerie may appoint unto him a day whan the hoill Churche convenith togidder, that in presence of all he may testifie the repentence whiche before thame he professed: Whiche yf he accept, and with reverence do, confessing his syn, and dampnyng the same,' and earnestlie desiring the Congregatioun to pray to God with him for mercy, and to accept him in thair societie, nochtwithstanding his formar offence: than the Churche may, and aught resave him as a penitent; for the Churche aught to be no more seveir than God declarith him self to be, who witnessith, that 1Tn edit. 1621, " or known to few 5 In edit. 1621, " Kirk." men."
4 In edit. 1621, " and with reverence * In edit. 1621, " and trespass.''confesse his sinne, doing the same."
THE BUKE OF DISCIPLINE.
"In whatsoever hour ane synner unfeynedlie repenteth, and turnis from his wickit way, that he will nocht remember ane of his iniquiteis."
And thairfore the Churche aught deligentlie to advert that it excommunicat not those whom God absolvith.
Yf the offendar callit before the Ministerie be fund stuburne, hard-hertit, or one in whome no signe of repentence appeareth, than must he be demissed with ane exhortatioun to considder the dangerus estait in whiche he standis ; assuring him, yf thei find into him no uthir tokin of amendment of lyfe, that thai will be compelled to seake a farther remedie.
Yf he within ane certane space schaw his repentence to the Ministrie, thei must present him to the Churche as before is said.
But gif he continew in his impenitence, than must the Churche be admonisched! that suche crymes are committed amangis thame, whiche by the Ministerie hath bene reprehendit, and the personis provocked to repent; whairof becaus no signis appeareth unto thame, thei could not but signifie unto the Churche the crymes, but not the persoun, requiring thame earnistlie to call to God to move and tuiche the heartis of the offenderis, so that suddanlie and earnistlie thei may repent.
Yf the persoun maligne, than the nixt day of publict assemblie; the cryme and the persoun must be both notifyed unto the Churche, and thair judgement must be requirit, yf that suche crymes aught to be suffered unpunischeit amangis thame: Requeast also wald be maid to the 'most discreit and to the nearest freindis of the offendare to travell with him to bring him to knawledge of himself, and of his dangerus estait, with ane commandiment gevin to all man to call to God for the conversioun of the impenitent.
Yfane solempned and ane speciall prayer war maid and drawin for that purpose, the thing shuld be the more gravelie done.
UIn edit. 1621, "If he continue not 2 This was afterwards done, in the in his repentance, then must the Kirk Order of Excommunication and of be advertised."
Public Repentance.
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The thrid Sunday, the Minister aught to require yf the unpenitent have declared ony signis of repentence to ony of the Ministerie; and yf he hath, then may the Minister appoint him to be examinated be the hoill Ministerie; eathir then instantlie, or at ane uther day affixed to the consistorie: and yf repentence appeare, alsweill of the cryme, as of his long contempt, then may he be presented to the Churche, and mak his confessioun, and to be accepted as before is said.
But yf no man signifie his repentence, then aught he to be excommunicat ; and by the mouth of the Minister, consent of the Ministerie, and commandiment of the Churche, must sick a contempnar be pronunced excommunicat from God, and from the societie of his Churche.
After whiche sentence may no persoun, (his wife and familie onlie excepted,) have ony kynde of conversatioun with him, be it in eiting and drinking, buying or selling, yea, in saluting or talking with him; except that it be at the commandiment or licence of the Ministerie for his conversioun ; that he by suche meanis confoundit, seing him self abhorrit of the faythfull and godlie, may have occasioun to repent and be so savit.
The sentence of his Excommunicatioun must be publischeit universalie throwhout the Realme, least that any man sould pretend ignorance.
His children begottin or borne efter that sentence and before his repentence, may nocht be admitted to baptisme, till eathir thei be of aige to require the samin, or ellis that the Moder, or sum of his especiall freinds, members of the Churche, offer and present the child, abhorring and dampnyng the iniquitie and obstinat contempt of the impenitent.
Yf ony think it seveir,! that the child suld be punischeit for the iniquitie of the Fader; let thame understand that the sacramentis appertene onlie to the faithfull and to thair seade:
But suche as stuburnlie contempt all godlie admonitioun, and 1Tn edit. 1621, "If any man should think it severe."
THE BUKE OF DISCIPLINE.
obstinatlie remane in thair iniquitie, can nocht be accompted amangist the faithfull.
II. Tue Orpoure ror Pusrict OFFENDARIS.
We have spokin no thing of those that commit horrible erymis, as murtheraris, man-slayaris, and adulteraris ; for suche
(as we have said) the Civill swearde aught to punische to death: But in case thei be permitted to leve, than must the Churche, as before is said, draw the swearde whiche of God scho hath receaved, halding thame as accursed evin in thair [very] fact.
The offendar being first called, and ordour of the Churche used aganis him, in the same maner as the personis that for obstinat impenitence ar publictlie excommunicat: So that the obstinat impenitent efter the sentence of excommunicatioun, and the murtherar or adulterar stand in one case as concernying the judgement of [the Churche] ; that is, neathir of both may be receaved in the fellowschip of the Churche to prayeris or sacramentis, (but to heiring of the word thei may,) till first thei offer thame selfis to the Ministerie, humblie requiring the Ministeris and Elderis to pray to God for thame; and alsua to be intercessouris to the Churche, that thei may be admitted to publict repentence, and so to CONSENT. the fruitioun of the benefitis of Christ Jesus, distributed to xozois. the memberis of his body.
Yf this requeist be humilie maid, then may not the Ministeris refuise to signifie the same unto the Churche, the nixt day of publict preaching,' the Minister geving exhortatioun to the Churche to pray to God to performe the work whiche he appearit to have begun, wirking in the heart of the offendare unfeyned repentence of his grevous cryme, and the sence? and fealing of his great mercy, by the operatioun of his Holie
Spirit.
Thairefter ane day aucht publictlie to be assignit unto him to gif oppin confessioun of his offence and contempt,
1 In MS. 1566, " publict praying."
2 In edit. 1621, " cryme and offence."
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and sa to mak ane publict satisfactioun to the Churche of God.
Whiche day the offenderis must appeare in presence of the hoill Churche, and with his awin mouthe dampne his awin impietie, publictlie confessing the same ; desiring God of his grace and mercy, and his congregatioun, that it will please thame to accept him in thair societie, as before is said.
The Minister must examinat him diligentlie whethir he find a haitrent and displesour of his syn, alsweill of his cryme as of his contempt :! whiche yf he confesse, he must travell with him, to se what hope he hath of Goddis mercy.
And gif he find him reasonabillie instructed in the knawledge of Christ Jesus, in the virtu of his death; than may the Minister confort him by Goddis infallibill promisses, and demand of the Churche yf thei be content to resave that creature of God, whome Sathan before have drawin in his nettis, in the societie of thair body, seing that he declairis him self penitent.
Whiche yf the Churche grant, as thai may not justlie deny the same, than aught the Minister in publict prayer to commend him to God, confesse the syn of that offendar, and of the whole? Churche, desiring mercy and grace for Christ Jesus saik.
Whiche prayer being endit, the Minister aught to exhort the Churche to resave that penitent brothir in thair favouris, as thay require God to resave thame selfis, whan thay have offendit; and in signe of thair consent, the Elderis and cheaf men of the Churche sall tak the penitent by the hand, and one or two in name of the whole shall kiss and imbrace him with all reverence and gravitie, as a member of Christ Jesus.
Whiche being done, the Minister shall exhort the reconcilled? to tak diligent heid in tymes cuming, that Sathan trap him nocht in suche crymes, admonissing him that he will nocht cease to tempt and trye [by] all meanis possibill to 1 Jn edit. 1621, the words "cryme,"
_* In edit. 1621, "before the whole." and "contempt," are transposed.
* In edit. 1621, " the received."
THE BUKE OF DISCIPLINE.
bring him frome that obedience whiche he hath gevin to God, and to the ordinance of his Sone Christ Jesus.
The exhortatioun being ended, the Minister aught to gif publict thankis unto God for the conversioun of that thair brothir, and for the benifittis quhilk we resave by Jesus Christ, praying for the increase and continewance of the same.
Yf the penitent, efter that he have offered him self to the Ministerie, or to the Churche, be fund ignorant in the principall pointis of oure religioun, and cheaflie in the article of Justificatioun, and of the office of Christ Jesus, than aucht he to be exactlie instructed before he be receaved: For ane mocking of God it is to receave thame in repentence, who knoweth not whairin standis thair remeid, whan thai repent thair syn.
III. Personis sussect to DiscrPLine.
To Discipline must all Estaitis within this Realme be subject, yf thay offend,! alsweil the Reullaris as thay that are reulit ; yea and the Preachearis thame selfis, alsweill as the poorest
CONSENTED
TO LIKEWISE. within the Churche.
And becaus the eye and mouth of the Churche aught to be most single and irreprehensibill, the life and conversatioun of the Ministers aucht most diligentlie to be tryed.
Whairof we shall speake, efter that we have spokin of the electioun of Elderis and Deaconis, who must assist the Ministeris in all public effaires of the Churche, &c.?
Tur Eyaur Herp, TUIcCHING THE ELectioun oFF ELDERIS AND Dzaconts, &c.3
Men of best knawledge in Goddis word, of cleanest life, men faithfull, and of most honest conversatioun that can be fund in the Churche, must be nominated to be in electioun; and 1The words, "yf they offend," are 2 In edit. 1621, " of the Kirk." omitted in edit. 1621.
3 Inedit. 1722, Chap. X.
THE BUKE OF DISCIPLINE.
the names of the same must! be publictlie red to the whole Kirk by the Minister, geving thame advertisement, that frome amongest these must be chosin Elderis and Deaconis. Yf anye of the nominated be noted with publict infamye, he aught to be repelled ; for it is not seamlie that the servand of corruptioun shall have authoritie to judge in the Churche of God.
Yf anye man knowis utheris of better qualiteis within the Churche then these that beis nominated, lat thame be put in electioun, that the Church may have the choise.
Yf churcheis? be of smaller nomber than that Seniouris and Deaconis can be chosin frome amangis thame, then may thay
WHAT CHURCHES MAY BE JOYNED LAT THE POLECIE JUDGE, weill be joyned to the nixt adjacent Churche:
For the pluralitie of churcheis, without ministeris and ordour, shall rathir hurt than edifie.
The electioun of Elderis and Deaconis aught to be used everie yeare once, (whiche we judge to be most convenient the first day of August ;) least that by long continuance of suche officiaris, men presume upoun the libertie of the Churche.
It hurtis not that one man be reteaned in office mo yearis than one, so that he be appointed yearlie, by common and fre electioun ; provideit alwayes, that the Deaconis, thesauraris, be not compelled to receave the office againe for the space of three yearis.
How the voitis and suffreigeis may be best receaved, so that everie man may gyf his vote frelie, everie severall Churche may tack such ordour as best seameth to thame.
The Elderis being elected, must be admonischeit of thair office, which is to assist the Minister in all publict effares of the Churche ; to wit, in judgeing and decernyng? causses ; in geving of admonitioun to the licentious lever ; in having of respect to the manneris and conversatioun of all men within thair charge; for by the gravitie of the Seniouris aught the 1Tn edit. 1621, "and their names."
3 In edit. 1621, "to wit, in determin2 In edit. 1621, " If the kirk." ing and judging."
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licht and unbridillit life of the licentious be corrected and bridillit.
Yea, the Seniouris aught to tak heyde to the life, manneris, deligence, and studye of thair Ministeris.
Yf he be worthie of admonitioun, thei must admonische him; of correctioun, thei must correct him:
And yf he be worthy of depositioun, thay with consent of the Churche and Superintendent may depose him, so that his cryme so deserve.
Yfa Minister be licht in conyersatioun, by his Elderis and Seniouris, he aught to be admonisched. Yf he be negligent in studie, or one that vaketh not upoun his charge and flocke, or one that proponeth not frutefull doctrine, he deservith scharpear admonitioun and correctioun.
To the whiche yf he be fund stubburne and inobedient, than may the Seniouris of one Churche complaine to the Ministerie of the two nixt adjacent churcheis, whaire men of greater gravitie are; to whois admonitioun yf he be fund inobedient, he aught to be discharged frome his ministerie till his repentence appeare, and a place be vaking for him.
Yf any Minister be deprehendit in any notable cryme, as huredome, adulterie, murther, man-slauchter, perjurie, teaching of heresie, or ony such as deserve death, or [that] may be ane note of perpetuall infamye, he aught to be deposed for ever.
By Heresie, we meane pernitius doctrine planelie taught, and obstinatlie defended, aganis the foundatioun and principallis of our faith: and such a cryme we juge to deserve perpetuall depositioun frome the ministrie; for most dangerus we know it to be, to commit the flock to ane man infected with the pestilence of heresye.
Some crymes deserve depositioun for ane tyme, ae whill the persoun gyf declaratioun of gretar gravitie and honnestie: as yf a minister be deprehendit dronk, in brawling or fechting, ane oppin sklanderar, ane infamer of his nychtbour, factious and sawar of discord, he may be commandit to cease from his ministrie, till he declair the signis of repentence ; upoun the
THE BUKE OF DISCIPLINE.
whiche, the Churche sall abide him the space of twentye dayis or farther, as the Churche shall think expedient, before that thay proceed to ane new electioun.
Everie inferiour Churche shall by one of thair Seniouris and one of thair Deaconis, onis in the year, notifie unto the ministerie of the Superintendentis churche, the life, maneris, studye, and deligence of thair Ministeris, to the end that the discretioun of some may correct the lenitie of otheris.
Not onlie may the life and maneris of the Ministeris cum under censure and judgement of the Churche, bot also of thair wiffes, children, and familie; judgement must be tackin, that he neather live riotuslie, neathir yit avaritiuslie; yea, respect must be had how thay spend the stipend appointed to thair leving.
Yf ane reasonabill stypend be appointed, and thay leve avariciuslie, thai must be admonisched to live so as thay resave; for as excesse and superfluitie is nocht tollerabill in ane minister, so is avarice and the cairfull sollicitude of money and geir? utterlie to be damned in Christis servandis, and especialie in those that are fed upoun the charge of the Church. We judge it unseamlie and not tollerabill that ministeris shall be burdeit in commoun aill-housses or tavernis.
Neathir yit must ane Minister be permitted to frequent and commonlie hant the Court, onless it be be for a time, when he is eathir send be the Churche, eathir yit called for by the Authoritie for his counsall and judgement.
Neathir yit must he be one of the counsall in Civill effaires, be he never judgeit so apt for that purpose; but eathir must he cease frome the ministerie (whiche at his awin plesour he may not do,) or ellis from bearing charge in Oivill effaires, onles it be to assist the Parliament yf he be? called.
The office of the Deaconis, as is before declared, is to receave the rentis, and gadder the almous of the Churche, to keip and distribute the same, as by the ministerie of the Kirk shall be
1Tn ed. 1621, the words " and geir," omitted.
*In MS. 1566, "if thay be."
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appointed.
Thay may also assist in judgement with the Ministeris and Elderis, and may be admitted to read in the assemblie yf thei be required, and be fund abill thairto.
The Elderis and Deaconis, with thair wiffeis and houshaldis must be under the same censure that is prescribit for the Ministeris: for thay must be cairfull over thair office; and seing that thay ar judgeis to the maneris of uthiris, thair awin conversatioun aught to be irreprehensible: Thay must be sober, humill, luifaris and interteinaris of concord and peace ; and, finalie, thay aught to be the exempill of godlines till otheris.
And yf the contrarie thairof appeare, thay must be admonisched by the Minister, or by some of thair brethren of the ministerie, yf the falt be secreit ; and gif it be oppin and knawin, it must be rebucked before the ministerie, and the same ordour keipit against the Seniour or Deacon, that before is describit aganis the Minister.
We think it nott necessarie that ony publict stypend shall be appointed, eathir to the Elderis, or yit to the Deaconis, becaus thair travell contineuis bot for ane yeare; and alsua becaus that thay are not so occupyed with the effares of the Churche, but that reasonabillie thay may attend upoun thair domesticall besynes.
Tur Nuyt HEADE, CONCERNYNG THE PoLECIE OF THE CuurcHE.!
Potecte we call ane exercise of the Churche? in suche thingis as may bring the rude and ignorant to knawledge, or ellis inflambe the learned to greater fervencie, or to reteane the Churche in gude ordour.
And thairof thair be two sortis: the one utterlie necessarie; as that the word be treulie preched, the sacramentis richtlie ministrat, common prayeris publictlie
1 In edit. 1722, Chap. XI.
2 Tn edit. 1621, " Policie wee call an exercise of the Kirk."
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maid ; that the children and rude personis be instructed in the cheaf pointis of religioun, and that offences be corrected and punisched ; these thingis, we say, be so necessarie, that without the same thair is no face of ane visible Kirk.
The other is proffitable, bot not of mere necessitie ; as, that Psalmes suld be sung; that certane placis of the Scripturis suld be red whan thair is no sermon; that this day or that day, few or many in the weeke, the churche suld assemble.
Off these and suche utheris we can not se how ane certane ordour can be establisched.
For in some churcheis the Psalmes may be convenientlie sung ; in utheris, perchance, thay can not.
Some churcheis may convene everie day; some thryise or twise in the weeke ; some perchance bot onis.
In these and such like must everie particular Churche, by thair awin consent, appoint thair awin Polecie.
In greit Tounis we think expedient that everie day thair be eathir Sermon, or ellis Common Prayeris, with some exercise of reiding the Scripturis.
What day the publict Sermon is, we can neathir require or gretlie approve that the Commoun
Prayeris be publictlie used, least that we shall eathir fostar the peple in superstitioun, wha come to the Prayeris as thay come to the Messe; or ellis give thame occasioun to think that those be no prayeris whiche ar maid before and efter Sermon.
In everie notable Toun, we require that one day besydis the Sunday, be appointed to the Sermone and Prayeris; whiche, during the tyme of Sermone, must be keipit fre frome all exercise of laubour, alsweill of the maister as of the servandis.
In smaller tounis, as we have said, the commoun consent of the Churche must put ordour.
But the Sunday must: straitlie be keipit, both before and efter noon, in all tounis.
Before noon, must the word be preached and sacramentis ministered, as also Mariage solempnissed, yf occasioun offer:
After noon must the young children be publictlie examinated in thair Catechisme in audience of the pepill, in doing whairof the
THE BUKE OF DISCIPLINE.
Minister must tak gret deligence, alsweill to cause the Pepill to understand the questionis proponed, as the ansueiris, and the doctrine that may be collected thairof.
The ordour! and how much is appointed for everie Sunday, is alreaddy distinctit in oure buke of Common Ordour ;2 whiche Catechism is the most perfite that ever yit was used in the Churche.
At efter noon also may Baptisme be ministered, whan occasioun is offered of great travell before noon.
It is also to be observit, that prayeris be used at after noon upoun the Sunday, whair thair is neathir preching nor catechisme.
It apperteaneth to the Policie of the Churche to appoint the tymes whan the Sacramentis shall be ministered.
Baptisme may be ministrat whensoever the word is preached; but we think it more expedient, that it be ministered upoun the Sunday, or upoun the day of prayeris, onlie after the sermon ; partlie to remove this gross errour by the which many deceaved, think? that children be dampned yf thay die without Baptisme ; and partlie to mak the people assist the administratioun of that sacrament with greater reverence than thei do.* For we do see the people begyn alreddie to wax weary be reasoun of the frequent repetitioun of those promisses.
Foure tymes in the yeare we think sufficient to the administratioun of the Lordis Tabill, which we desire to be distincted, that the superstitioun of tymes may be avoided so faras may be.
Your Honouris ar nocht ignorant how superstitiouslie the people ryn to that actioun at Pasche, evin as [if] the tyme gave virtue to the Sacrament ; and how the rest of the hoill yeare thai ar cairles and negligent, as [if] that it ap1 The Editor in 1722, has given this 2 See note 2, page 210. sentence as follows :—" The Order to be 8 Jn edit. 1621, '" many are deceived, kept in teaching the Catechism, and thinking." how much of it is appointed for every 4 In edit. 1621, "' to make the people Sunday, is already distinguished in the have greater reverence to the adminisCatechism printed with the Book of our _ tration of the Sacraments then they
Common Order." have."
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perteaneth not unto thame but at that tyme onlie.
We think thairfore most expedient, that the first Sunday of Marche be appointed for one [time]; the first Sunday of Junij for ane uther; the first Sunday of September for the thrid; and the first Sunday of December for the fourt.
We do not deny but that any severall churche, for reasonable causses, may change the tyme, and may minister ofter ; but we study to suppresse? superstitioun.
All Ministeris must be admonisched to be more cairfull to instruct the ignorant than readdie to satisfie? thair appetiteis, and more scharp in examinatioun then indulgent, in admitting to that great Mysterie? such as be ignorant of the use and virtu of the same: and thairfore we think that the administratioun of the Table aught never to be without that examinatioun pass before, especiallie of those whose knawledge is suspect.
We think that none ar apt to be admitted to that Mysterie who can not formalie say the Lordis Prayer, the Articles of the Beleif, and declair the soume of the Law.4
Farthir, we think it a thing most expedient and necessarie, that everie Churche have a Bibill in Inglische, and that the people be commanded to convene to heir the plane reiding or interpretatioun of the Scripturis, as the Churche shall appoint ; that be frequent reiding this gross ignorance, whiche in the cursit Papistrie hath overflowne all, may partlie be removit.
We think it most expedient that the Scripturis be red in ordour, that is, that some one buke of the Auld and the New
Testament be begun and ordourlie red to the end.
And the same we judge of preching, whair the Minister for [the] maist part remaneth in one place:
For this skipping and divagatioun frome place to place of the Scripture, be it in 1Tn edit. 1621, " minister oftner, but 4 The Editor, in 1722, supplies, at the we studie to represse." end of this paragraph: " And under2 Tn edit. 1621, " to serve." standeth not the use and virtue of this In edit. 1621, "thir great mysteries." holy Sacrament."
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reiding, or be it in precheing, we judge not so proffitabill to edifie the Churche, as the continewall following of ane text.
Everie Maister of houshald must be commandit eathir to instruct, or ellis caus [to] be instructed, his children, servandis, and familie, in the principallis of the Christiane religioun ; without the knawledge whairof aught none to be admitted to the Tabill of the Lord Jesus: for suche as be so dull and so ignorant, that thei can neathir try thame selfis, neathir yit know the dignitie and misterie of that actioun, can not eat and drink of that Tabill worthelie.
And thairfore of necessitie we judge it, that everie yeare at least, publict examinatioun be had by the Ministeris and Elderis of the knawledge of everie persoun within the Churche; to wit, that everie maister and maistres of houshald cum thame selvis and thair familie so many as be cum to maturitie, before the Ministeris and Elderis, to gyf confessioun of thair faith, and to ansueir to such cheaf points of Religioun as the Ministeris shall demand.
Such as be ignorant in the Articulis of thair Faith ;! understand not, nor can not rehearse the Commandimentis of God ; knaw not how to pray; neathir whairinto thair richtuousnes consistis, aught not to be admitted to the Lordis Tabill.
And gif thay stuburnlie continew,? and suffer thair children and servandis to continew in wilfull ignorance, the discipline of the Churche must proceid against them unto excommunicatioun ; and than must the mater be referred to the Civill Magistrat.
For seing that the just levith be his awin faith, and that Christ Jesus justifieth be knawledge off him self, insufferable we judge it that men shall be permitted to leve and continew in ignorance as memberis of the Churche of God.3
Moreover, men, wemen, and children wald be exhorted to exercise thame selvis in the Psalmes, that when the Churche
1 Nearly two lines in this place are 3 In edit. 1621, "to live as members omitted in the editions 1621 and 1722. of the Kirk, and yet to continue in 2TIn edit. 1621, " stubburnly. conignorance." temne."
VOL. II.
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convenith, and dois sing, thai may be the more abill togither with commoun heart and voice to prayse God.
In private housses we think it expedient, that the most grave and discreate persoun use the Commoun Prayeris at morne and at nycht, for the confort and instructioun of uthiris.
For seing that we behald and se the hand of God now presentlie striking us with diverse plagues, we think it ane contempt of his judgementis, or ane provocatioun of his anger more to-be kendillit against us, yf we be not movit to repentence of oure formar unthankfulnes, and to earnist invocatioun of His name, whois onlie power may, (and great mercy will,) yff we unfeynedlie convert unto him, remove from us these terribill plagues whiche now for our iniquiteis hing oure our headis.
'" Convert us, O Lord, and we shall be converted."
For Preacueinea,! anp INTERPRETING orr ScriptuRis, &c.
To the end that the Churche of God may have a tryell of mennis knawledge, judgementis, gracis, and utterancis ; and also, that suche as somewhat have proftited in Goddis worde, may from tyme to tyme grow to more full perfectioun to serve the Churche, as necessitie shall require : it is most expedient that in everie Toune, whaire Schollis and repair of learned Men ar, that thair be one certane day everie weake appointed [to] that Exercise, which Sanct Paull calleth prophecieing ; the ordour whairof is expressed by him in these words:
"Let two or thre propheitis speik; and lat the rest judge :
But yf any thing be reveilled to him that sitteth by, lat the formar keip silence:
[For] ye may, one by one, all prophecie, Cor. 14. 29. that all may learn, and all may receave consolatioun.
And the Spreittis (that is, the judgementis) of the Propheitis, are subject to the propheitis."
Off whiche wordis of the Apostle, it is *JIn edit. 1722, Chap. XII, and the Prophecying, or Interpreting of the title is, as in the edit. 1621, "For Scriptures."
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evident that in Corinthus, whan the Churche did assemble! for that purpose, sum place of Scripture was red; upoun the whiche, first one gyf his judgement to the instructioun and consolatioun of the auditouris; after whome did one uthir eathir conferme what the formare had said, or did add what he had omitted, or did gentillie correct or explane more properlie whair the hoill veritie was not reveilled to the formar.
And in case sum thingis war hid frome the one and frome the uthir, libertie was gevin to the thrid to speik his judgement for edificatioun of the Churche.
Above the whiche nomber of three, (as appereth,) thay passed not, for avoiding of confusioun.
These Exercisses, we say, ar thingis most necessarie for the ' Churche of God this day in Scotland; for thairby (as said is) shall the Churche have judgement and knawledge of the gracis, giftis, and utterances of everie man within thair awin body ; the simple, and suche as have sumwhat proffited, shall be encurageit dalie to study and proceid in knawledge ; the Churche shall be edifyed ; (for this Exercise must be patent to suche as list to heir and learne,) and everie man shall have libertie to utter and declair his mynd and knawledge to the confort and edificatioun of the Churche.
But least that of a proffitable Exercise mycht aryise? debate and strife, curiouse, peregryne and unproffitable questionis ar to be avoided.
All interpretatioun disaggreing from the principallis of oure faith, repugnyng to cheritie, or that standis in plane contradictioun to ony uthir manifest place of Scripture, is to be rejected.
The Interpretour in that exercise, may nocht tack to him self the libertie of ane publict Precheour, yea, althocht he be a Minister appointed ; but he must bind him self to his text, that he enter not by disgressioun in explanyng commoun places.
He may use no invective in that exercise 1Jn edit. 1621, " that is the Kirk of 2In edit. 1621, "least of this profitCorinth, when they did assemble." able exercise there arise."
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onles it be with sobrietie in confuting heresyes.
In exhortationis or admonitionis he must be schorte, that the tyme may be spent in oppenyng of the mynd of the Holy Ghost in that place ; in following the fyle! and dependence of the text, and in observing suche notes as may instruct and edifie the auditour.
For avoyding of contentioun, neathir may the interpretour, neathir yit any of the assemblie, move any questioun in oppen audience, whairto him self is not content" to geve resoJutioun without reasoning with any other; but everie man ought to speik his awin judgement to the edificatioun of the Churche.
Yf any be noted with curiositie, or bringyng in any strange doctrine, he must be admonished by the Moderatouris, the Ministeris and Eldaris, immediatlie after that the interpretatioun is ended.
The hoill memberis,? and nomber of thame that ar of the Assemblie, ought to convene togetther, whair examinatioun should be had, how the persones that did interprete did handle and convey the mater; thei thame selffis being removed till every man have gevin his censure ; after the whiche, the persones being called, the faultes (yf any notable be found) ar noted, and the persone gentillie admonished.
In that last Assemblie all questionis and dowtis, (yf any arryise,) should be resolved without contentioun.
The Ministeris of the Paroche churches to Landwarte, adjacent to everie cheaf toune, and the Readaris, gif thai have any gift of interpretatioun, within sex myles must assist and concur to those that prophecie within the townes ; to the end that thei thame selves may eather learne, or ellis utheris may
Jearne be thame.
And moreover, men in whome ar supposed any giftis to be, which mycht edifie the Churche yf thei war weall applyed, must be charged by the Ministeris and Eldaris
1In edit, 1621, " the sequele." teris;" the edition 1722, after these 2 Jn edit. 1621, " not able.' words, adds, " with a number."
3In edit. 1621, "The whole Minis-
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to joyne thame selfis with that sessioun and cumpany of Interpretouris, to the end that the Churche may judge whether thei be able to serve to Goddis glorie, and to the proffeit of the Churche in the vocatioun of Ministeris or not.
And yf any be found disobedient, and not willing to communicat the giftis and spirituall graces! of God with thair brethren, after sufficient admonitioun, discipline must procead against thame ; provided that the Civile Magistrate concur with the judgement and electioun of the Churche.
For no man may be permitted to leave? as best pleasseth him within the Churche of God ; but everie man must be constrayned, by fraternall admonitioun and correctioun, to bestow his laubouris, when of the Churche thei ar required, to the edificatioun of otheris.
What day in the week is most convenient for that exercise, and what bookes of the Scripturis salbe most profitable to be red, we refer to the judgment of everie particulare Churche, we meane, to the wisdome of the Ministeris and Eldaris.
Or MarraGe.2
Becaus that Mariage, the blessed ordinance of God, in this cursed Papistrie hath partlie bene contempned ; and partlie hath bene so infirmed, that the personis conjoyned could never be assured of continewance,* yf the Bischoppis and Prelattis list to dissolve the same ; we have thocht goode to schaw oure judgmentis how such confusioun in tymes cuming may be best avoyded.
And first publict inhibitioun must be maid, that na_personis under the power and obedience of otheris; suche as sonnes and dochteris, [and] these that be under curatouris, neather men nor wemen, contract Mariage privelie and without ' In edit. 1621, "and speciall graces."
*In edit. 1621, " assured in con2 In edit. 1621, " to live." science."
2 Tn edit. 1722, Chap. XIII.
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knawledge [of their parents, tutors, or curators, under whose power they are for the time:]! whiche yf thei do, the censure and discipline of the Churche to procead against thame.
Yf the sone or dowghter, or other, have thair hearte tweiched with desyre of mariage, thei ar bound to geve that honour to the parentis that thei oppin unto thame thair affectioun, askyng of thame counsall? and assistance, how that motioun, which thei judge to be of God, may be performed.
Yf the father, freind, or maister, ganestand thair requeast, and have na other caus then the commoun sorte of men have; to wit, lack of guidis, or because thei ar nott so hyght-borne as thai requyre ; yit must not the pairteis whose heartis ar tweiched mak ony covenant till farther declaratioun be maid unto the Churche of God.
And, thairfoir, efter thei have opened thair myndis to thair parentis, or suche otheris as have charge oure thame, thei must declair it also to the Ministrie, or to the Civile Magistrat, requyring thame to travaill with thair parentis for thair consent, whiche to do thei ar bound.
And yf thei, to wit, the Magistrate or Ministeris, fynd no just caus why the mariage requyred may not be fulfilled, then efter sufficient admonitioun to the father, freind, maister, or superiour, that none of thame resist the work of God, the Ministerie or Magistrat may enter in the place of the parent, and by consenting to thair just requeastis may admit thame to mariage : for the work of God aught not to be hyndered by the corrupt affectionis of worldlie men.
The work of God we call, when two heartis (without filthynes befoir committit) ar so joyned, that boyth requyre and ar content to live together in that holy band of Matrimonye.
Yf any man commit fornicatioun with the woman whome he requyred in mariage, then do boyth lose this foirsaid benefite alsweall of the Churche as of the Magistrat; for neather
1 The words within brackets omitted 2In edit. 1621, « asking their counin MS. 1566, are supplied from ed. 1621. sell."
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of boyth aught to be intercessouris or advocattis for fylthie fornicatours.
But the father, or neyrest freind, whose dowghter being a virgine is deflored, hath power by the law of God to compell the man that did that injurie to marie his dowghtter ; or yf the father will not accept him be reassone of his offense, then may he requyre the dote! of his dowghter ; whiche yf the offendar be nott able to pay, then aught the Civile Magistrat to punishe his body by some other punishement.
And becaus that fornicatioun, huredome, and adulterye, ar synnes most commoun in this Realme, We requyre of your
Honouris, in the name of the Eternall God, that severe punishement, according as God hath commanded, be executed against suche wicked offendaris ;2 for we doubt not but suche enorme crymes? oppenlie committed, provoketh the wrayth of God, as the Apostle speaketh, not onlie upoun the offendaris, but also upoun suche places as whair, without punishement, thei ar committed.
But to returne to oure formar purpose:
Mariage owght not {9ot05 to be contracted amongis personis that have no electioun for synraer. lack of understanding ; and thairfoir we affirm, that bairns and infantis can nocht lauchfullie be mareid in thair minor aige, to wit, the man within fourtene yeiris of aige, and the woman within twelf yearis, at the least.
Whiche yf it chance any to have bene, and have keapt thair bodyis always separat, we can not judge thame bound to adhear as man and wyiff, by reassone of that promeis, which in Goddis presence was no promeise at all.
But yf in the yearis of judgment thai have embrased the one the other, then be reassone of thair last consent, thai have ratifeid that which otheris did promeise for thame in thair youth-head.* In a Reformed Churche, Mariage ought nott to be secreatlie
1 In edit. 1621, " the dowrie."
4 In edit. 1722, after "in their youth2 In edit. 1621, "wicked contemners." head," is added, "and are to be held as 3 In edit. 1621, "such enormities and married persons." crymes."
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used, but in open face and publict audience of the Churche:
And for avoyding of dangearis, expedient it is that. the bannes be publictlie proclamed thre Sundayis, (onles the persones be
[so] knawin, that no suspitioun of dangear may arise, and. then may the bannes! be schortned at the discretioun of the Ministerie.) But in no wyse can we admitt Mariage to be used secreatlie, how honorable that ever the personis be.
The Sunday befoir sermon we think most convenient? for mariage, and it to be used no day ellis without the consent of the hoi]l Ministerie.
Mariage once lauchfullie contracted, may not be dissolved at manis pleasour, as oure maister Christ Jesus doeth witnesse, onles adulterie be committed ; which being sufficientlie proven in presence of the Civil Magistrat, the innocent (yf thei so requyre) ought to be pronunced frie, and the offendar aught to suffer the death as God hath commanded.
Yf the Civile sweard foolischelie spair the lyeff of the offendar, yit may not the Churche be negligent in thair office, which is to excommunicat the wicked, and to repute thame as dead memberis, and to pronunce the innocent partie to be at freedome, be thei never so honourabile befoir the warld.
Yf the lyfe be spared (as it ought not to be) to the offendaris, and gif the fructis of repentance of long tyme appeir in thame, and gif thai earnestlie desyre to be reconceilled with the Churche, we judge that thai may be receaved to participatioun of the Sacramentis, and of the other benefits of the Churche, (for we wold not that the Churche sould hold those excommunicat whom God absolved, that is, the Penitent.)
Yf any demand, whether that the offendar after reconciliatioun with the Churche, may not marye agane?
We answer, That yf thai can not leve continent, and yf the necessitie be suche as that thai fear'farther offence of God, we can not for1JIn edit. 1621, " may the time."
2 In edit. 1621, " The Sunday before noon, we think most expedient."
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bid thame to use the remeady ordayned of God.
Yf the partie offended, may be reconcilled to the offendar, then we judge that in nowyse it shall be lauchfull to the offendar to mary any other, except the partie that befoir hath bene offended ; and the solempnizatioun of the latter mariage must be in the open face of the Churche lyke as the formare, but without proclamatioun of banns.
This we do offer as the best Counsall that God geveth unto us in so doubtsome a case.
But the most perfyte Reformatioun war, yf your Honouris wald give to God his honour and glorie, that ye wold prefer his expresse commandiment to your awin corrupt judgmentis, especially in punisheing of those crymes whiche he commandeth to be punished with death.
For so should ye declair your selfis Godis treu and obedient officiaris, and your Commoun-wealth should be redd of innumerable trubles.
We meane not, that synnes committed in our formar blyndnes, (whiche be almost buried in oblivioun,) salbe callit agane to examinatioun and judgment.
But we requyre that the law may now and heirafter be so establisched and executed, that this ungodlie impunitie of synne have no place within this
Realme.
For in the fear of God we signifie unto your Honouris, that whosoever persuadeth unto you, that ye may pardone whair God commandeth death, deceaveth your saulles, and provokes you to offend Goddis Majestie.
NO 2 A.
Orr Buriat} Buriat in all aiges hath bene holden in estimatioun, to signifie that the same body that was committed to the earth should not utterlie perishe, but should ryse agane.
And the same we wold have keapt within this Realme, provided that superstitioun, idolatrie, and whatsoever hath proceaded of a 1 In edit. 1722, Chap. XIV.
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fals opinioun, and for advantage saik, may be avoyded; as singing of Messe, Placebo, and Dirige, and all other prayeris over or for the dead, are not onlie superfluous! and vane, but also ar idolatrie, and do repugne to the plane Scriptures of God.
For, plane it is, that everie one that dyeth, departeth eather in the fayth of Christ Jesus, or ellis departeth in incredulitie: Plane it is, that thei that depart in the treu fayth of Christ Jesus, rest frome thair laubouris, and frome death
[doe] go to lyef everlasting, as by oure Maister and by his Apostle we ar taught: But whosoever departe in unbeleve or in incredulitie, shall never see lyef, but the wrayth of God abydeth upoun him.
And so, we say that Prayeris for the Dead ar not onlie superfluous? and vane, but do expreslie repugne to the manifest Scripturis and veritie thairof.
For avoyding all inconvenientis,? we judge it best, that neather singing nor reading be at the Buryall: for albeit thingis song and red may admonishe some of the leving to prepair thame selfis for death, yit shall some superstitious and ignorant personis ever think,* that the workis synging or reading of the levying do and may proffat the dead.
And REFERRES THIS ARTIOLE TO
THE JUDG-
MENT OF THE CHURCHE. thairfoir, we think most expedient that the Dead be convoyed to the place of buriall with some honest cumpany of the Churche, without eather singing or reading; yea, without all kynd of ceremony heirtofore used, uther than that the dead be committed to the grave, with suche gravitie and sobrietie, as those that be present may seame to fear the judgmentis of God, and to hate synne, whiche is the caus of death.
AND YIT, NOCHTWITHSTANDING, WE ARE NOT SO PRECISE, BUT
THAT WE AR CONTENT THAT PARTICULAR KIRKIS USE THAME IN
THAT BEHALF, WYTH THE CONSENT OF THE MINISTERIE OF THE
[ADDITIO.°)
1 In edit. 1621, " which are not only * In edit. 1621, several words in this superstitious." sentence, are omitted.
2 In edit. 1621, " superstitious."
5 This addition is not contained in ® In edit. 1621, "of all inconvencies." the edit. 1621, or any other copy.
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SAME, AS THEI WILL ANSWEIR TO GoD, AND ASSEMBLIE OF THE
Universatt Kirk GATHERED WITHIN THE REALME.
We ar nott ignorant that some requyre ane Sermone at the Buriall, or ellis some places of Scripturis to be red, to put the leving in mynd that thei ar mortall, and that lykwyise thei must dye.
Bot lett those men understand, that the sermonis whiche be daily maid, serve for that use; whiche yf men dispyse, the preaching of the! Funerall sermonis shall rather nureise superstitioun and a false opinioun, (as befoir is said,) then that thei shall bring suche persones to any godlie consideratioun of thair awin estaite.
Attour, eather shall the Ministeris for the most parte be occupyed in preaching Funerall sermonis, or ellis thei shall have respect to personis, preaching at the buriall of the rich and honorabill, but keaping silence when the poore or dispysed departeth ; and this with saif conscience can not the Ministeris do.
For, seing that befoir God, thair is no respect of personis, and that thair ministerie apperteaneth to all alike, whatsoever thei do to the riche, in respect of thair ministerie, the same thei ar bound to do to the poorest under thair charge.
In respect of diverse inconvenientis, we think it neather seamlie that the Churche appointed to Preaching and ministratioun of the Sacramentis shalbe maid a place of Buriall; but that some other secreat and convenient place, lying in the most free air, be appointed for that use; the whiche place aught to be weill walled and fensed about, and keaped for that use onlie.
For REPARATIOUN OF CHURCHES."
Least that the worde of God, and ministratioun of the Sacramentis, by unseamelynes of the place, come in contempt, of 1 In edit. 1621, the words, " preach2 In edit. 1722, Chap. XV. ing of the," are omitted.
THE BUKE OF DISCIPLINE.
necessitie it is, that the Churches and places! whair the people aught publictlie to convene, be with expeditioun repaired in durres, wyndois, thak, and with suche preparationis within, as apperteaneth, alsweall to the majestie of the word? of God as unto the ease and commoditie of the people.
And becaus we knaw the slouthfulnes of men in this behalf, and in all other whiche may not redound to thair privat commoditie ; strait charge and commandiment must be gevin, that within a certane day the reparationis must be begune, and within another day,
AGGREIT ON.
to be affixed by your Honouris, that thei be finished: penalteis and soumes of money must be injoyned, and without pardone taken from the contempnaris.
The reparatioun would be according to the possibilitie and nomber of the Churche.2
Everie Churche must have durres, cloise wyndoes of glass, thak or sclait able* to withhold raine, a bell to convocat the people together, a pulpite, a basyn for baptisme, and tables for the ministratioun of the Lordis Suppar. In greater churches, and whair the congregatioun is great in number, must reparatioun be maid within the Churche for the quiet and commodious receaving of the people.
The expensses to be lyfted partlie of the people, and partlie of the teindis, at the consideratioun of the Ministerie.
For PUNISHMENT OF THOSE THAT PROPHANE THE SACRA-
MENTIS AND DO CONTEMPT THE WoRD OF GOD, AND DARE
PRESUME TO MINISTER THAME, NOT BEING THAIRTO LAUCH-
FULLIE CALLED.°
As Sathan hath never ceassed frome the begyning to draw mankynd in one of two extremiteis, to wit, that men should eathir be so ravished with gazing upoun the visible creaturis,
1 In edit. 1621, "that the Kirk and 3 In edit. 1621, " according to the place." abilitie and number of kirks."
2 Tn edit. 1621, the words, '" of the * In edit. 1621, " thack able to." word," are omitted.
® In edit. 1722, Chap. XVI
THE BUKE OF DISCIPLINE.
that forgetting the caus why thai war ordeyned,! thai attributed unto thame a vertew and power which God hath not granted unto thame; or ellis that men should sa contempne and dispyse Godis blessed ordinance and holy institutionis, as [if] that neathir in the rycht use of thame war thair any proffeit, neathir yit in thair prophanatioun war thair any danger.
As this wyese, we say, Sathan hath blynded the most parte of mankynd from the begyning ; so doubt we not, but that he will stryve to continew in his malice evin to the end.
Oure eyis have seane, and presentlie do see the experience of the one and of the other.
What was the opinioun of most parte of men, of the Sacrament of Christis bodie and bloode, during the darknes of superstitioun, is not unknawin, how it was gazed upoun, kneeled unto, borne in processioun, and finallie wirschipped and honored as Christ Jesus him selve.
And so long as Sathan mycht thane reteane man in that damnable idolatrie, he was quyet, as one that possessed his kingdome of darknes peceablie.
But since that it hath pleased the mercyis of God to reveill unto the unthankfull world the lyght of his wourd, the rycht use and administratioun of his sacramentis, he assayis man upoun the contrarie parte.
For whair, (not lang ago,) men stude in suche admiratioun of that idoll in the Messe, that none durst presume to have said the Messe, but the foirsworne schavin sorte, the beastis marked men some dar now be so bald; as without all convocatioun, to minister, (as thai suppoise,) the treu sacramentis in open assemblies; and some idiottis, (yit more wickedlie and more imprudentlie,) dar counterfait in thair housses that which the treu Ministeris do in the open congregatioun ; thei presume,
(we say,) to do it in housses without reverence, without word preached, and without Minister, other then of companioun to companioun.2
This contempt proceideth, no doubt, from the 1Jn edit. 1621, "the cause wherefore 2 The last six words are omitted in they are ordained." edit. 1621.
THE BUKE OF DISCIPLINE.
malice and craft of that Serpent who first deceaved man, of purpoise to deface the glory of Christis evangell, and to bring his blessed sacramentis in a perpetuall contempt.
And farther, your Honouris may clearlie see how proudlie and stubburnlie the most parte despyse the Evangell of Christ Jesus offered unto you ; whome onles that scharplie and stoutlie ye resist, we meane alsweill the manifest dispysar as the prophanare of the sacramentis, ye shall fynd thame pernitious ennemyes or it be long.
And thairfoir, in the name of the Eternall God, and of his Sone Christ Jesus, we require of your
Honouris, that, without delay, strait Lawis be maid against the one and the other.
We dare not prescribe unto you what penalties shalbe required of suche: But this we fear not to affirme, that the ane and the other deserve death; for yf he which doeth falsefye the the seall, subscriptioun, or coynzie of a king is adjudged worthy of death ; what shall we think of him who planlie doeth
OPTIMA COL-
LATIO. falsefye the Seallis of Christ Jesus, Prince of the Kingis of the earth?
Yf Darius pronunced, that a bauk! should be taken frome the house of that man, and he him self hinged upoun it, that durst attempt to hinder the re-edificatioun? of the materiall Temple, What shall we say of those that contempteouslie blaspheme God, and manifestlie hynder the [spiritual] ]
Temple of God, which is the saullis and bodyis of the elect, to be purged by the treu preaching of Christ Jesus, from the superstitioun and damnable idolatrie in which thai have bene of long plunged and holdin captive?
Yf ye, (as God forbid,) declair your selfis cairless ower the treu Religioun, God will not suffer your negligence unpunished.
And thairfoir, moir earnestlie require we, that strait lawis may be maid against the stubburne contempnaris of Christ Jesus, and against such as dare presume to minister his Sacramentis, not ordourlie called to that office, least that whill thair be none found to 1Tn edit. 1621, "a balk."
* In edit. 1621, " the re-edifying."
'THE BUKE OF DISCIPLINE.
ganestand impietie, the wrayth of God be kindilled against the hoill.
The Papisticall Preastis have neather power nor authoritie to minister the Sacramentis of Christ Jesus; becaus that in thair mouth is not the sermon of exhortatioun.
And thairfoir, to thame most strait inhibitioun be maid, notwithstanding any usurpatioun whiche thai have had in that behalf in the tyme of blyndnes:+ It is neathir the clipping of thair crownes, the crossing? of thair fingaris, nor the blowing of the dum doggis, called the Bischopis, neathir yit the laying on of thair handis, that maketh thame treu Ministeris of Christ Jesus.
But the Spreit of God inwardlie first moving the heartis to seke® Christis glorie and the proffeit of his Churche, and thaireftir the nominatioun of the People, the examinatioun of the learned, and publict admissioun, (as befoir is said,) maikis men lauchfull Ministeris of the wourd and sacramentis.
We speak of ane ordinarie vocatioun, whare churches ar reformed, or at least tend to reformatioun,* and not of that which is extraordinarye, when God by him self, and by his only power, raseth up to the Ministerie such as best pleaseth his wisdome.
TuE CoNncLUsIOUN.
Y'aus have we, in these few Headis, offered unto youre Honouris oure judgmentis, according as we war commanded, tueching the Reformatioun of thingis which heirtofoir have altogidder bene abused in this curssed Papistrie.
We doubt not but some of oure Petitionis shall appear strange unto you at the first sight.
But yf your Wisdomes deaplie considder, 1 The edit. 1722, here supplies, "not seek to enter in the holy Calling for to presume upon the like hereafter, as Christis glorie."' likewise to all others who are not law4 In edit. 1621, the words after " orfully called to the holy Ministry." dinarie vocation" are omitted: in the 2 In edit. 1621, "' the greasing." edit, 1722, their place is thus supplied,
3 In edit. 1722, is here added, "to "in Kirks reformed."
THE BUKE OF DISCIPLINE.
that we must ansuer not onlie unto men, but also befoir the throne of the Eternall God, and of his Sone Christ Jesus, for the counsall which we geve in this so grave a mater; your
Honouris shall easilie considder, that more assured it is till us to fall in the displeasour of all men in earth, then to offend the Majestie of God, whose justice can not suffer flatteraris and deceitfull Counsalouris unpunished.
That we require the Churche to be set at suche libertie, that scho neathir be compelled to fead idill bellyes, neathir yit to susteane the tyrannye which heirtofoir by violence hath bene manteaned, we know will offend many.
But yf we should keape silence heirof, we ar most assured to offend the just and rychteous God, who by the mouth of his Apostle hath pronunced this sentence :—" He that lauboreth nott, let him not eat."
Yf we in this behalf, or in any other, requyre or ask any [other] thing, than by Goddis expressed commandiment, by equitie and good conscience ye ar bound to grant, lett it be noted, and after repudiat; but yf we require nothing which God requyreth not also, let your Honouris tack head, how ye ganestand the charge of him whose hand and punishment ye can not eschape.
Yf blynd affectioun rather lead you to have respect to the sustentatioun of those your carnall Freindis, who tyrannouslie have impyred above the poor flock of Christ Jesus, than that the zeall of Goddis glorie provock and move you to sett his oppressed Churche at fredome and libertie, we fear your scharpe and suddane punischmentis, and that the glorie and honour of this interpryse be reserved unto otheris.
And yitt shall this oure judgment abyd to the Generationis following for a monument and witness, how lovinglie God called you and this Realme! to repentance, what counsallouris
God send unto you, and how ye [have] used the same.
Yf obedientlie ye hear God now calling, we doubt not but he 1TJn edit. 1621, " this nation."
THE BUKE OF DISCIPLINE.
shall hear you in your greatest necessitie.
But yf, following youre awin corrupt judgmentis, ye contempt his voice and vocatioun, we ar assured that your formare iniquitie, and present ingratitude, shall togither crave just punishment frome
God, who can not long delay to execute his most just judgmentis, when, after many offenses and long blyndness, grace and mercy offered is contemptuouslie refused.
God the Father of oure Lord Jesus Christ, by the power of his Holy Spreit, so illuminat your heartis, that ye may clearlie see what is pleasing and acceptable in his presence; so bow the same till his obedience, that ye may .prefer his reveilled will to your awin affectionis; and so strengthen you by the spreit of fortitude, that boldlie ye may punishe vyce, and maintene virtue within this Realme, to the praise and glorie of his Holy name; to the conforte and assurance of your awin
Consciences, and to the consolatioun and good example of the Posteriteis following.
Amen.
So be it.
By your Honovris
Most HUMBLE SERVITOURIS, ETO.
Frome Edinburgh, The 20 of Maij 1560.
Act or Szorgert CounsALL, xxvil Januarit, Anno &c., Lx°.1
We, quhilkis hes subscryvit thir Presentis, haveand avysit with the Articles heirin specifeit, as is abone mentionat fra the begynning of this Book, thinkis the samin good, and conforme to Goddis Word in all pointis; conforme to the Notes and Additionis thairto eikit ; and promittis to sett the samin fordwarte at the uttermost of oure poweris: Providing that the Bischoppis, Abbotis, Priouris, and otheris Prelattis and beneficit men, quhilkis ellis hes adjonit thame to us, bruik the 1 That is, the 27th (in edit. 1621, the did not begin at that time till the 25th
17th) of January 1560-1; as the year of March.
VOL, Il.
THE BUKE OF DISCIPLINE.
reveneues of thair benefices during thair liftymes, thei susteanand and uphaldand the Ministerie and Ministeris, as is herein specifeit, for preaching of the Word, and ministering of the Sacramentis of God.
(Sic Subscribitur. ) Jamezs.!
James HaMMYLTON.2
GLENcaRN.!8
Ucuittrie. |9
SANQUHAR. 29
Sanorsouns. 2!
Witt1am Lorp Hay.??
Ar". ERGYLL.?
JAMES STEWART.4
Rorugss."
James Harrpurton.§ R. Boyp.?
Awex", CAMPBELL, DENE OF
DRUMLANGRIKE. 23
ConYGHAMHEID."4
Joune MaxweE.w.?° Mourray.8
ViLiiaM oF Curos.?
Matster ALEx™. Gorpoun.10
Bargany YounGer.!!
Anpro Ker of Fawdonsyd.'* GzorGE Fentoun of that Ilk.26
LocHINWARE. 27
T. Scorr of Hanyng.}3 Joune Loxuart of Barr.14
Grorce Corrie of Kelwod.1® Joune Scuaw of Halie.'® Awnpro Hammytrtoun of Lethame.'* 1 James Duke of Chattelherault, Regent and Governor of Scotland, after the death of James the Fifth: see vol. i. pp. 95, 242.
In edit. 1621, his name is omitted in the above list.
2 James third Earl of Arran, and eldest son of the Duke of Chattelherault.
Owing to his declared incapacity, at his father's death, in 1575, the family estates devolved upon Lord John Hamilton the second son; but the Earl survived till 1609.
' Archibald fifth Earl of Argyle, succeeded to the title in 1558.
He at first adhered to the Queen Regent, but soon joined the Lords of the Congregation, and continued to act along with the Earl of Murray, until 1568, when he went over to the Queen's party, without materially aiding her cause.
When the Earl of Morton was chosen Regent, the Earl of Argyle succeeded him as Lord Chancellor,
17th January 1573; but he did not long enjoy his honours, having died suddenly on the 12th September 1578, and not 1575 as stated in the Peecrages and other works.
(Diurnal of Occurrents, p. 337, and Register of Confirmed Testaments.)
THE BUKE OF DISCIPLINE.
* Lord James Stewart, Commendator of St. Andrews and Pittenweem; afterwards Earl of Murray, and Regent of Scotland.
° Andrew fourth Earl of Rothes, succeeded on the death of his father, November 1558.
° In the MS. this name stands ina kind of intermediate column by itself.
James Halyburton, sometimes styled Tutor of Pitcur.
He was a person of great activity and influence, and filled the office of Provost of Dundee for the long period of thirty-three years.
He died in 1588, aged seventy.
7 Robert, fourth Lord Boyd, had a pension from England, and was concerned in most of the public affairs between 1560, and the Raid of Ruthven in 1582.
He was appointed an Extraordinary Lord of Session, 24th October 1578. Although removed in 1578, he was subsequently restored, and died 3d January 1590, in the 72d year of his age.
(Brunton & Haig's Senators of the College of Justice, p. 155.) 8 Alexander Campbell, Dean of Murray, was the third son of Colin, third Earl of Argyle.
In the edit. 1621, the name Dean of Murray has been separated from Alexander Campbell, as if two distinct persons.
Alexander Dunbar, Sub-Chantor of Murray, was appointed a Lord of Session, 16th August 1560, as he appears in the Books of Sederunt, on the 26th June 1566, under the designation of Dean of Murray, we may presume that Campbell was then dead.
® William Colville, Commendator of Culross: see note in the Appendix to the present volume.
, 10 Alexander Gordon, titular Archbishop of Athens, was second son of John, Master of Huntly, by Jane, natural daughter of King James the Fourth.
He was Bishop of the Isles, in 1553, and Abbot of Inchaffray and Icolmkill; and was translated to the See of Galloway, after the death of Andrew Durie, in September 1558.
He joined the Reformers, and still enjoyed his titles; but he was not allowed to exercise his functions as a bishop, nor was his petition acceded to, to be appointed visitor of the churches within his diocese of Galloway.
He died 11th November 1575.
(Register of Confirmed Testaments.) 1 Thomas Kennedy, of Bargany, (in the parish of Dailly, Ayrshire,) the son of Sir Thomas Kennedy.
In 1540, he is styled " Apparent of Bargany ;" and died in June 1564.
(Register of Confirmed Testaments, 26th April 1580.) 2 Andrew, (frequently by mistake called Sir Andrew) Ker of Faldonsyde, in Selkirkshire.
He was concerned in Riccio's murder, and was at the battle of Langsyde in 1568.
He had from Parliament a ratification of the third part of the lands and barony of Bolton in 1581.
He married, for his second wife, Margaret Stewart, daughter of Lord Ochiltree, and widow of John Knox.
He died about the year 1598.
13 Thomas Scott of Hayning, in Selkirkshire.
A Charter of Confirmation, " quondam Thome Scott de Hanyng," of the lands of Eleistoun, in the shire of Roxburgh, dated 23d March 1575-6, shows that he was dead in 1576.
John Lockhart of Bar, in the parish of Galston, Ayrshire.
He died before 10th May 1575, when his son John Lockhart of Bar was served his heir.
(Retours, Ayr, No. 13.) 15 In the edit. 1621, this name is omitted.
George Corrie of Kelwood was served heir of his father, Thomas Corrie of Kelwood, " qui obiit sub Majestatis vexillo in bello de Fausyde," 25th October 1547.
(Retours, Ayr, No. 2.) He was alive in December 1580.
(Pitcairn's Crim. Trials, vol. i. p. 89.) 16 John Schaw of Haly, near Largs, in Ayrshire.
THE BUKE OF DISCIPLINE.
1" Andrew Hamilton of Lethame, in Lanarkshire.
He was Captain of the Castle of Dumbarton in 1546.
He went to France on a mission in 1550, and bad a charter under the Great Seal of the lands of Drumcross, in the county of Linlithgow in 1552.
He was at the Raid of Stirling in 1571, and died before 1585.
(Anderson's House of Hamilton, pp. 320, 469.) 18 Alexander Earl of Glencairn: see vol. i. p. 72.
He died in the year 1574.
(Register of Confirmed Testaments.) 19 Andrew, second Lord Stewart, of Ochiltree or Uchiltree, in Ayrshire.
He succeeded to the title in 1548, and survived till near the close of the 16th century.
20 Edward Lord Crichton of Sanquhar, ancestor of the Harls of Dumfries (now represented by the Marquis of Bute.) He died 23d May 1569, and was succeeded by " his son and air, Robert, now Lord Creichton," who was then a minor.
(Register of Confirmed Testaments, 8th March 1578-4.) 2 Sir James Sandilands, Lord St. John, and afterwards Lord Torphichen: see vol. i. p. 801; vol. ii. p. 125.
2 William fifth Lord Hay of Yester, was served heir of his father in 1559.
He died in August 1576.
28 Sir James Douglas of Drumlanrig, ancestor of the Marquesses of Queensberry, was Knighted by the Governor of Scotland in 15538, and appointed Warden of the West Marches.
He died in 1578.
24 William Cunningham of Cunninghamhead, in Ayrshire.
He died in January 1575-6.
(Register of Confirmed Testaments, 17th April 1577.) % In edit. 1621, "* James Maxwell."
As John sixth Lord Maxwell was a minor at his father's death in 1552, and was not served heir till May 1569, it was no doubt Sir John Maxwell of Terreglis, (who became Lord Herries in 1567,) whose signature was attached to the Book of Discipline.
2° George Fenton of Fenton was probably succeeded by " John Fenton of that Ik," to whom the three daughters of Patrick Quhitlaw of Quhitlaw were served heirs-portioners of their grand-uncle (abavus), 830th March 1586.
(Retours, Haddington, Nos. 399, 400, 401.)—In MS. 1566, the name is made " George Seton."
As Lord Seaton was the head of the family, there could be no Seaton of that Ik; and George fifth Lord Seaton never joined the Reformers.
27 Sir John Gordon of Lochinvar, in Kirkcudbrightshire, the ancestor of the Earls of Kenmure.
In 1555, he was appointed Justiciary of the Lordship of Galloway.
He survived till the year 1604.
(Douglas and Wood's Peerage, vol. ii. p. 25.) According to Knox, (see page 129,) who is followed by Calderwood, Petrie, Spotiswood, and other writers, in addition to the above Subscribers to the Book of Discipline, there were,
Wit1iam, Hart MARIscHALL.
Joun, Earn or MENTEITH.
Jamus, Eart oF Morton, (afterwards Regent.) Joun, Lorp Linprsay of the Byris.
Patrick Masver or Linpesay.
Sir ALEXANDER Srewart, Younger of Garlies, (who was slain at Stirling in September 1571.)
THE FOURT BOOK OF THE PROGRESSE AND
CONTINUANCE OF TREU RELIGIOUN WITH-
IN SCOTLAND.
[ 263 ] In the former Bookis,! gentill Reidar, thou may clearlie see how potentlie God hath performed, in these our last and wicked dayis, alsweall as in the aiges that have passed befoir us, the promisses that is maid to the servandis of God, by the propheite Esais, in these wordis :—"Thei that waite upoun the Lord shall renewe thair strenth; thei sall lift up the wynges as the egles: thei shall runne, and not be wearie ; thei shall walke, and not fainte."
This promeise, we say, suche as Sathan hath not utterlie blyndit may see performed in us, the professouris of Christ Jesus, within this Realme of Scotland, with no les evidencye, than it was in any aige that ever have passed befoir us.
For what was oure force?
What was our nomber?
Yea, what wisdome or warldlie pollicey was into us, to have brought to ane goode end. so great ane interpryse?
Oure verray enemyes can bear witnesse.
And yit in how great puritie God did establisse amanges us his treu Religioun, alsweall in doctrine as in ceremonyes!
To what confusion and fear war idolateris, adulteraris, and all publict transgressoris of Goddis commandimentis, within short tyme brought?
The publict ordour of the Churche,? yet by the mercy of God preserved, and the punishmentis executed against malefactouris, can testifie unto the world.
For as tueching the doctrine taught by our Ministeris, and as tueching the administratioun of Sacramentis used in our Churches, we ar bold to affirme, that thair is no 1 In MS. L4, is this note at the top ing page.
In the MS. 1566, the commargin, " This Preface was not written mencement of Book Fourth forms part by Mr. Knox untill the moneth of Maij of one of the re-written quires or sets.
1566."
This indeed we learn from, ? MS.G, has always " Kirk ;" MSS.
Knox's own words, in the second followM, and L 4, " Churche."
THE HISTORY OF
Boox IV. realme this day upoun the face of the earth, that hath thame in grettar puritie ;—yea, (we mone speak the treuth whomesoever we offend,) thair is none (no realme, we meane) that hath thame in the lyek puritie: For all otheris (how synceare that ever the doctrine be, that by some is taught,) reteane in thair churches, and the ministeris thairof, some footsteppis of Antichrist, and some! dreggis of Papistrie;? but we (all praise to God alone) have no thing within oure Churches that ever flowed frome that Man of synne: And this we acknowledge to be the strenth gevin unto us by God, because we esteamed nott our selves wyise in oure awin eyes, but understanding our hoill wisdome to be but meare foolishnes, befoir [the Lord] our God, layed it asyd, and followed onlie that whiche we fand approved by him self.
In this poynt could never our enemyes caus us to fainte, for our first Petitioun was, " That the reverent face of the primi-
THE FIRST
PETITIOUN
OF THE PRO-
TESTANTIS
OF SCOTLAND, tive and apostolick Churche should be reduced agane to the eyes and knowledge of men."? And in that poynt, we say, our
God hath strenthened us till that the work was finished, as the world may see.
And as concerning the suppressing of vice, yea, and of the abolishing of all suche thingis as myght nureise impietie within the Realme, the actes and statutis of the principale Townes reformed will yitt testifie:
For what adulterar, what fornicatour, what knawin messe-mongare, or pestilent Papist, durst have been seen in publict, within any reformed town within this Realme, befoir that the Quene arryved?
And this victorie to his wourde, and terrour to all fylthie lyvaris, did oure God wirk by such as yit leave and remaine witnesses (whither thei will or not) of the foirsaid workis of our God.
We say, our God suffered none of those whome he first called to the battell, to perishe or to fall, till
1 In MS. 'G, " some" is omitted.
In 8 See the Petitions referred to, in vol.
MS. L 4, '' some degrees." i. pp. 806, 333, &c.
2 In the margin of MS. G, " Witness the tippets and cornered cappes."