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, 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,[379] 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,[380] 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.
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,[381] 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[382] 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 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.
The Thrid Head, tuiching the Abolissing of Idolatrie.[383]
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,[384] 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 of the same: and finallie all honoring of God, not conteaned in his holie Word.
The Fourt Head, concernyng Ministeris and thair Lauchfull Electioun.[385]
In 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 compeir[386] 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[387] of the Superintendent; quhair first in the scoillis, or failling thairof in open assemblie, and befoir the congregatioun, thai most geve declaratioun of thair 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 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[388] 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 said.
II. Quhat may unable ony persoun, that he may nott be admitted to the Ministerie of the Kirk.
It 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[389] 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 everlasting, from quhom the civile Magistrat may tak the lyiff temporall for a cryrme 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[390] 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[391] 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[392] a theiff, a druncard, a feychtar, brawlar, or contentious persone. These Edictis audit 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. Admissioun [of Ministers.]
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 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[393] 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:[394] 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,[395] 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,[396] 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. 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[397] 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 cheiffest 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 this his harvest;[398] 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[399] 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 Readaris.
To the Kirkis[400] quhair no ministeris can be haid presentlie, must be appointed the most apt men, that distinctlie can read the Commoune Prayeris[401] 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,[402] 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 conversatioun 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,[403] 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.
The Fyft Heid, concernying the Provisioun for the Ministeris, and for the distributioun of the Rentis and Possessionis Justlie Appertenyng to the Kirk.[404]
Seing that of our Maister Christ Jesus and his Apostle Paule, we have, "That the warkman is worthy of his reward," 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, quhilk 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[405] his lyiff did faithfullie serve[406] 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, to be remittit to the discretioun of the Kirk.[407]
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 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[408] of the kirk, [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[409] 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[410] 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[411] consideratioun be haid. And, thairfoir, to suche we think sax chalder beir, nyne chalder meill, thre chalder aittis for his horse, vc markis[412] 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[413] have the privileges in sculis, and bursis[414] 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, 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 apperteneth, 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[415] 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;[416] 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,[417] and buykis of the New and Auld Testamentis. Gif frome Reading he begin to Exhorte[418] 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. 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[419] 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 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[420] at the discretioun 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;[421] 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 suche, as also for personis of honestie fallin in[to] decay and penuritie,[422] audit suche provisioun[423] be maid, that [of] oure aboundance should thair indigence be releaved. 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;[424] 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. Off the Superintendentis.[425]
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 reassonis 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[426] 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] luff and 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 and compelled faithfullie to travell in suche Provinces as to thame shall be assignit.
II. The Names of the Placis of Residence, and severall Dioceses of the Superintendentis.
Imprimis, the Superintendent of Orknay: whose Diocesye shalbe to the Ylis of Orknay, Sheitland, Caithnes,[427] 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[428] 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;[429] and thairto is added, by consent of the hoill Churche, Mersse, Lauderdaill, and Weddell. His residence to be in [Edinburgh.]
8. The Superintendent of Jedburgh; whose Diocesye shall comprehend Thevedaill, Tweddell, Liddisdaill,[430] 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[431] 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[432] 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 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 crymis, which in the common Ministeris ar dampned, he must be deposit, without respect of his persoun or office.
III. Off the Electioun of Superintendentis.
In this present necessitie, 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 profitable it is that those provincis vaik till God provide better, than that men unabill to edifie and governe the Churche be suddanlie placit in that charge. For experience hath taught us,[433] 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.[434]
After the nominationis be maid, publict edictis must be send, first warnyng all men that have any objectioun[435] 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 that Province, with thre or mo[436] of the Superintendentis nixt adjacent, or that sall thairto be named,[437] 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.[438] 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. Yf ony thing be objectit against any that stand[439] 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,[440] 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[441] be knawin, and the Ministeris and Elderis of his Province[442] 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 Superintendent 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 he establischeit,[443] 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.[444]
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,[445] to the confort of the godlie.
For the Schollis.[446]
Seeing that the office and dewtie of the godlie Magistrat is nocht onlie to purge the Churche of God from all superstitioun, and to set it at libertie from bondage of tyrranis;[447] but also to provide, to the uttermost of his power, how it may abide in the same puritie to the posteriteis[448] following; we can not but frelie[449] communicat our judgementis with your Honouris in this behalf.
I. The necessitie Of Schollis.[450]
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 ceassith[451] 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[452] 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 over the children and youth of the parische, to instruct them in thair first rudimentis, and especiallie in the Catechisme,[453] as we have it now translaited in the Booke of our Common Ordour, callit the Ordour of Geneva.[454] 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 letteris, 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[455] 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.[456]
Last, The great Schollis callit Universiteis, shallbe repleanischit with those that be apt to learnyng; for this must 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,[457] 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[458] 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 sum othir profitable exercise; provideit alwayis, that first thei have the forme of knawledge[459] 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,[460] as without the knawledge wheirof, neathir deservith [any] man to be named a Christiane,[461] 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.
III. The Erectioun of Universiteis.
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.[462] The first in Sanctandrois,[463] the secound in Glasgow,[464] and the thrid in Abirdene.[465]
And in the first Universitie and principall, whiche is Sanctandrois, 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;[466] the thrid, of Phisick onlie; the fourt of Medicine. And in the secound Colledge, twa classes or seigeis: the first, in[467] Morall Philosophie; the secound in[467] the Lawis. And in the thrid College, twa classes or seigeis: the first, in[467] the Toungis, to wit, Greek and Hebreu; the secound, in[467] Divinitie.
IV. Off Reidaris, and of the Greis, off Tyme, and Studye.[468]