4. For Readers.—To the kirks where no ministers can be had presently must be appointed the most apt men that distinctly can read the Common Prayers and the Scriptures, to exercise both themselves and the Kirk, till they grow to greater perfection; and in process of time he that is but a reader may attain to the further degree, and, by consent of the Kirk and discreet ministers, may be permitted to administer the Sacraments; but not before he be able somewhat to persuade by wholesome doctrine, besides his reading, and be admitted to the ministry. We know some that of long time have professed Christ Jesus, whose honest conversation deserved praise of all godly men, and whose knowledge also might greatly help the simple, who yet only content themselves with reading. These must be animated and, by gentle admonition, encouraged by some exhortation to comfort their brethren, and so may be admitted to administration of the Sacraments. But such readers as have had neither exercise nor continuance in Christ's true religion must abstain from ministration of the Sacraments, until they give declaration and witness of their honesty and further knowledge.[246]
Seeing that from our Master Christ Jesus and His Apostle Paul we have it that the workman is worthy of his reward, and that the mouth of the labouring ox ought not to be muzzled, of necessity it is that honest provision be made for the ministers. This we require to be such that they have neither occasion of solicitude nor of insolence and wantonness. And this provision must be made not only for their own sustentation during their lives, but also for their wives and children after them. For we judge it a thing most contrarious to reason, godliness, and equity that the widow and children of him who in his life did faithfully serve the Kirk of God, and for that cause did not carefully make provision for his family, should, after his death, be left comfortless of all provision.[247]
It is difficult to appoint a stipend to every several minister, by reason that the charges and necessity of all will not be alike; for some will be continuers in one place, while some will be compelled to travel and oft to change dwelling-place if they shall have charge of divers kirks. Some will be burdened with wife and children, and one with more than another, and some perchance will be single men. If equal stipends be appointed to all those that in charge are so unequal, one would suffer penury, or another would have superfluity and too much.
We judge, therefore, that every minister should have sufficient whereupon to keep a house and be sustained honestly in all things necessary, as well for keeping of his house, as clothes, flesh, fish, books, fuel, and other things necessary. Provision should be made for this from the rents and treasury of the kirk where he serveth, at the discretion of the congregation, conform to the quality of the person and necessity of the time. It is thought good that every minister should have at least forty bolls meal and twenty-six bolls malt, to find his house in bread and drink, and so much more as the discretion of the kirk finds necessary. He should have, besides, money for buying other provision to his house, and other necessaries, and the modification of this is referred to the judgment of the kirk, to be made every year at the choosing of the elders and deacons of the kirk; providing always that there be advanced to every minister sufficient provision of all things for a quarter of a year beforehand.[248]
For those that travel from place to place, whom we call Superintendents, who remain a month or less in one place for the establishing of the Kirk, and thereafter, for the same purpose, change to another place, further consideration must be had. To each Superintendent there should be allowed, we think, six chalders[249] bear,[250] nine chalders meal, three chalders oats for his horse, and five hundred marks of money. This shall be eked and pared at the discretion of the prince and council of the realm, and be paid to him yearly.
The children of the ministers must have the liberties of the cities next adjacent the place of their father's labours, freely granted. They must have the privileges in schools, and bursaries in colleges; that is, they shall be sustained at learning, if they be found apt thereto, and failing thereof, they shall be put to some handicraft, or exercised in some virtuous industry, whereby they may become profitable members of the commonwealth.[251]
In God's presence we bear witness that we require these provisions not so much for ourselves, or for any that to us appertain, as for the increase of virtue and learning, and for the profit of the posterity to come. It is not to be supposed that any man will dedicate himself and his children to God, and so serve His Kirk that he will look for no worldly commodity. This cankered nature which we bear is provoked to follow virtue when it seeth honour and profit annexed to the same, as, contrarily, virtue is despised of many when virtuous and godly men live without honour. And, too, we should be sorry that poverty should discourage men from study and from following the way of virtue, whereby they might edify the Kirk and flock of Christ Jesus.
We have not spoken of the stipend of readers, because, if they can do nothing but read, they can be neither called nor judged true ministers. And yet regard must be had to their labours; but only that they may be spurred forward to virtue, and not by a stipend appointed for their reading be retained permanently in that estate. For a reader that is lately entered, we think forty marks, more or less, as the parishioners and readers can agree, should be sufficient. He must teach the children of the parish, besides reading the Common Prayers and the books of the New and Old Testaments. If from reading he begin to exhort and explain the Scriptures, then ought his stipend to be augmented, until, finally, he come to the honour of a minister. But if he be found unable after two years, then must he be removed from office, and discharged of all stipend, in order that another may be proven as long. It is always to be avoided, that any reader who is judged unable to come at any time to some reasonable knowledge, whereby he may edify the Kirk, shall perpetually be nourished upon the charge of the Kirk. Further, it must be avoided that any child, or person within twenty-one years of age, be admitted to the office of a reader. Readers ought to be endowed with gravity, wit, and discretion, lest by their lightness the Prayers or Scriptures read be of less price and estimation. The readers shall be put in by the Kirk, and admitted by the Superintendent.
For the other sort of readers who have long continued in godliness, have some gift of exhortation, are in hope to attain to the degree of a minister, and teach the children, we think a hundred marks, or more at the discretion of the Kirk, may be appointed; difference being made betwixt them and the ministers that openly preach the word and minister the Sacraments.
There still remain other two sorts of people to be provided for, from that which is called the patrimony of the Kirk, to wit, the poor and the teachers of youth. Every several kirk must provide for the poor within itself; for fearful and horrible it is that the poor (whom not only God the Father in His law, but Christ Jesus in His Evangel, and the Holy Spirit speaking by St. Paul, have so earnestly commended to our care) are universally so contemned and despised. We are not patrons for stubborn and idle beggars, who, running from place to place, make a craft of their begging. Them the civil magistrate ought to punish; but God commandeth His people to be careful for the widow and fatherless, the aged, impotent, or lamed, who neither can nor may travail for their sustentation. For these latter, as also for persons of honesty fallen into decay and penury, such provision ought to be made, that of our abundance should their indigence be relieved.
How, most conveniently and most easily, this may be done in every city, and in other parts of this realm, God shall show you wisdom and the means, if your minds shall godly thereto be inclined. All must not be suffered to beg that gladly so would do; neither yet must beggars remain where they choose; but the stout and strong beggar must be compelled to work, and every person that may not work must be compelled to repair to the place where he or she was born (unless of long continuance he or she have remained in one place), and there reasonable provision must be made, as the Church shall appoint. The order nor sums, in our judgment, cannot be particularly appointed, until such time as the poor of every city, town, or parish be compelled to repair to the places where they were born, or to the place of their residence. There their names and number must be taken and put in roll; and then may the wisdom of the kirk appoint stipends accordingly.
1. Because we have appointed a larger stipend to these that shall be Superintendents than to the rest of the ministers, we have thought good to signify such reasons as moved us to make difference betwixt preachers at this time; as also how many Superintendents we think necessary, with their bounds, office, the manner of their election, and causes that may deserve deposition from that charge.
We consider that, if the ministers whom God hath endowed with His singular graces amongst us should be appointed to several and certain places, there to make their continual residence, the greatest part of this realm should be destitute of all doctrine. This would not only give occasion for great murmuring, but would be dangerous to the salvation of many. Therefore we have thought it a thing most expedient for this time that, from the whole number of godly and learned men now presently in this realm, there be selected twelve or ten (for into so many provinces have we divided the whole) to whom charge and commandment shall be given to plant and erect churches, and to set order and appoint ministers, as the former order prescribeth, to the districts that shall be appointed to their care, where none are now. By these means your love and common care over all the inhabitants of this realm, to whom ye are equal debtors, shall evidently appear; and the simple and ignorant, who perchance have never heard Jesus Christ truly preached, shall come to some knowledge. Many that now be dead in superstition and ignorance shall attain to some feeling of godliness, and may be provoked to search and seek further knowledge of God, and of His true religion and worshipping. On the contrary, if they be neglected, they shall not only grudge, but also they shall seek the means whereby they may continue in their blindness, or return to their accustomed idolatry. Therefore nothing desire we more earnestly than that Christ Jesus be universally once preached throughout this realm; and this shall not suddenly be, unless men be appointed and compelled faithfully to travel in such provinces as to them shall be assigned.
2. The Names of the Places of Residence, and several Dioceses of the Superintendents.—(1) The Superintendent of Orkney; whose diocese shall be the Isles of Orkney, Shetland, Caithness, and Strathnaver. His residence to be in the town of Kirkwall.
(2) The Superintendent of Ross; whose diocese shall comprehend Ross, Sutherland, Moray, with the North Isles of Skye, and the Lewis, with their adjacents. His residence to be in Chanonry of Ross.
(3) The Superintendent of Argyll; whose diocese shall comprehend Argyll, Kintyre, Lorne, the South Isles, Arran, and Bute, with their adjacents, with Lochaber. His residence to be in Argyll.
(4) The Superintendent of Aberdeen; whose diocese is betwixt Dee and Spey, containing the sheriffdom of Aberdeen and Banff. His residence to be in Old Aberdeen.
(5) The Superintendent of Brechin; whose diocese shall be the whole sheriffdoms of Mearns and Angus, and the Brae of Mar to Dee. His residence to be in Brechin.
(6) The Superintendent of St. Andrews; whose diocese shall comprehend the whole sheriffdom of Fife and Fotheringham to Stirling; and the whole sheriffdom of Perth. His residence to be in St. Andrews.
(7) The Superintendent of Edinburgh; whose diocese shall comprehend the whole sheriffdoms of Lothian, and Stirling on the south side of the Water of Forth; and thereto is added, by consent of the whole Church, Merse, Lauderdale, and Wedale.[253] His residence to be in Edinburgh.
(8) The Superintendent of Jedburgh; whose diocese shall comprehend Teviotdale, Tweeddale, Liddesdale, with the Forest of Ettrick. His residence to be Jedburgh.
(9) The Superintendent of Glasgow; whose diocese shall comprehend Clydesdale, Renfrew, Monteith, Lennox, Kyle, and Cunningham. His residence to be in Glasgow.
(10) The Superintendent of Dumfries; whose diocese shall comprehend Galloway, Carrick, Nithsdale, Annandale, with the rest of the Dales in the west. His residence to be in Dumfries.
Those men must not be suffered to live as your idle bishops have done heretofore; neither must they remain where gladly they would. They must be preachers themselves, and such as may make no long residence in any one place, until their churches be planted and provided with ministers, or at the least with readers.
Charge must be given to them that they remain in no one place above twenty or thirty days in their visitation, until they have passed through their whole bounds. They must preach thrice every week, at the least; and when they return to their principal town and residence they must be likewise exercised in preaching and in edification of the Church there; and yet they must not be suffered to continue there so long, as that they seem to neglect their other churches. After they have remained in their chief town three or four months at most, they shall be compelled, unless by sickness they be detained, to re-enter upon visitation. They shall not only preach, but also shall examine the life, diligence, and behaviour of the ministers, the order of their churches, and the manners of the people. They must further consider how the poor are provided for, and how the youth are instructed; they must admonish where admonition is needed, restore order where by good counsel they are able to appease; and, finally, they must note such crimes as are heinous, that by the censure of the Church the same may be corrected.
If the Superintendent be found negligent in any of these chief points of his office, and especially if he be noted negligent in preaching of the Word, and in visitation of his churches; or if he be convicted of any of those crimes which in the common ministers are condemned, he must be deposed, without respect to his person or office.
3. Of the Election of Superintendents.—In this present necessity, the nomination, examination, and admission of Superintendents cannot be so strait as we require, and as afterwards it must be. For the present, therefore, we think sufficient that either your honours, by yourselves, nominate so many as may serve the forewritten provinces; or that ye give commission to men in whom ye suppose the fear of God to be, to do the same; these men, being called into your presence, shall be by you, and by such as your honours may please to call unto you for consultation in that case, appointed to their provinces. We think it expedient and necessary, that the gentlemen, as well as the burgesses of every diocese, be made privy at the same time to the election of the Superintendent, both to bring the Church into some practice of her liberty, and to make the pastor better favoured of the flock whom themselves have chosen.
If your honours cannot find for the present so many able men as the necessity requireth, then, on our judgments, it is more profitable that those provinces remain vacant until God provide better, rather than that men unable to edify and govern the Church be suddenly placed in that charge. For experience hath taught us what pestilence hath been engendered in the Church by men unable to discharge their offices.
When, therefore, after three years, any Superintendent shall depart, or chance to be deposed, the chief town within that province, to wit, the ministers, elders, and deacons, with the magistrate and council of the same town, shall nominate, and by public edicts proclaim, as well to the Superintendent, as to two or three provinces next adjacent, two or three of the most learned and most godly ministers within the whole realm, that from amongst them, one with public consent may be elected and appointed to the office then vacant. The chief town shall be bound to do this within the term of twenty days. If this period expire and no man be presented, then shall three of the next adjacent provinces, with consent of their Superintendents, ministers, and elders, enter into the right and privileges of the chief town, and shall present every one of them one, or two if they list, to the chief town, to be examined as the order requireth. It shall also be lawful for all the churches of the diocese to nominate within the same time such persons as they think worthy to stand in election; and this must be put in edict.
After the nominations are made, public edicts must be sent, first warning all men that have any objection against the persons nominated, or against any one of them, to be present in the chief town at day and place appointed, to object what they can against the election. Thirty days we think sufficient to be assigned thereto; thirty days, we mean, after the nomination shall be made.
The day of election being come, the whole ministers of that province, with three or more of the Superintendents next adjacent, or thereto named, shall examine not only the learning, but also the manners, prudence, and ability to govern the Church, of all those that are nominated; that he who shall be found most worthy may be burdened with the charge. If the ministers of the whole province should bring with them the votes of those that were committed to their care, the election should be the more free; but, always, the votes of all those that convene must be required. The examinations must be publicly made; those that stand in election must publicly preach; and men must be charged in the name of God, to vote according to conscience, and not after affection. If anything be objected against any that stand in election, the Superintendents and ministers must consider whether the objection be made of conscience or of malice, and they must answer accordingly. Other ceremonies than sharp examination, approbation of the ministers and Superintendents, with the public consent of the elders and people then present, we cannot allow. The Superintendent being elected, and appointed to his charge, must be subjected to the censure and correction of the ministers and elders, not only of his chief town, but also of the whole province over which he is appointed overseer.
If his offences be known, and the ministers and elders of his province be negligent in correcting him, the next one or two Superintendents, with their ministers and elders, may convene him, and the ministers and elders of his chief town, within his own province or chief town; and they may accuse and correct the Superintendent in those things that are worthy of correction, as well as the ministers and elders for their negligence and their ungodly tolerance of his offences. Whatsoever crime deserves correction or deposition of any other minister deserveth the same in the Superintendent, without respect of person.
After the Church is established, and three years be passed, we require that no man be called to the office of a Superintendent, who hath not for two years at least, given declaration of his faithful labours in the ministry of some church.
No Superintendent may be transferred at the pleasure or request of any one province without the consent of the whole Council of the Church, and that only for grave causes and considerations.
Of one thing, in the end, we must admonish your honours. In appointing Superintendents for the present, ye may not disappoint your chief towns, and places where learning is exercised, of such ministers, as more may profit by residence in one place than by continual travel from place to place. For if ye so do, the youth in those places shall lack the profound interpretation of the Scriptures; and so shall it be long before your gardens send forth many plants. On the contrary, if one or two towns be continually exercised as they may, the Commonwealth shall shortly taste of their fruit, to the comfort of the godly.
As the office and duty of the godly magistrate is not only to purge the Church of God from all superstition, and to set it at liberty from bondage of tyrants, but also to provide, to the uttermost of his power, that it may abide in the same purity to the posterities following, we cannot but freely communicate our judgments to your honours in this behalf.
1. The Necessity of Schools.—Seeing that God hath determined that His Church here on earth shall be taught not by angels but by men; and seeing that men are born ignorant of all godliness; and seeing, also, how God ceaseth to illuminate men miraculously, suddenly changing them, as He changed His Apostles and others in the primitive Church: it is necessary that your honours be most careful for the virtuous education and godly upbringing of the youth of this realm, if ye now thirst unfeignedly for the advancement of Christ's glory, or desire the continuance of His benefits to the generation following. For as the youth must succeed to us, so ought we to be careful that they have knowledge and erudition, for the profit and comfort of that which ought to be most dear to us, to wit, the Church and Spouse of the Lord Jesus.
Therefore we judge it necessary that every several church have a schoolmaster appointed, such an one as is able, at least, to teach Grammar and the Latin tongue, if the town be of any reputation. If it be upaland,[254] where the people convene to doctrine but once in the week, then must either the reader or the minister there take care of the children and youth of the parish, instructing them in their first rudiments, and especially in the Catechism, as we have it now translated in the Book of our Common Order, called the Order of Geneva. And, farther, we think it expedient that in every notable town, and especially in the town of the Superintendent, there be erected a college, in which the Arts, at least Logic and Rhetoric, together with the tongues, shall be read by sufficient Masters. For these honest stipends must be appointed; and provision must be made for those that are poor, and are not able by themselves, nor by their friends, to be sustained at letters, especially such as come from landward.
The fruit and commodity hereof shall speedily appear. For, first, the youths and tender children shall be nourished and brought up in virtue, in presence of their friends; by whose good care may be avoided those many inconveniences into which youth commonly falls, either by too much liberty, which they have in strange and unknown places while they cannot rule themselves; or else for lack of good care, and of such necessities as their tender age requireth. Secondarily, the exercise of the children in every church shall be great instruction to the aged.
Lastly, the great schools, called Universities, shall be replenished with those that are apt to learn; for this must be carefully provided, that no father, of what estate or condition that ever he be, use his children at his own fantasy, especially in their youth. All must be compelled to bring up their children in learning and virtue.
The rich and potent may not be permitted to suffer their children to spend their youth in vain idleness, as heretofore they have done. They must be exhorted, and by the censure of the Church compelled to dedicate their sons, by good exercise, to the profit of the Church and to the Commonwealth; and this they must do at their own expense, because they are able. The children of the poor must be supported and sustained as the charge of the Church, until trial be taken whether the spirit of docility be found in them or not. If they be found apt to letters and learning, then may they not (we mean, neither the sons of the rich, nor yet the sons of the poor) be permitted to reject learning. They must be charged to continue their study, so that the Commonwealth may have some comfort by them. For this purpose must discreet, learned, and grave men be appointed to visit all schools for the trial of their exercise, profit, and continuance; to wit, the ministers and elders, with the best learned in every town, shall every quarter take examination how the youth have profited.
A certain time must be appointed to reading, and to learning of the Catechism; a certain time to Grammar, and to the Latin tongue; a certain time to the Arts, Philosophy, and to the other tongues; and a certain time to that study in which they intend chiefly to travail for the profit of the Commonwealth. This time being expired, we mean in every course, the children must either proceed to farther knowledge, or else they must be sent to some handicraft, or to some other profitable exercise. Care must always be taken that first they have the form of knowledge of Christian religion, to wit, the knowledge of God's law and commandments; the use and office of the same; the chief articles of our belief; the right form to pray unto God; the number, use, and effect of the Sacraments; the true knowledge of Christ Jesus, of His office and natures, and such others. Without this knowledge, neither deserveth any man to be named a Christian, nor ought any to be admitted to the participation of the Lord's Table; and, therefore, these principles ought to be taught and must be learned in youth.
2. The Times appointed to every Course.—Two years we think more than sufficient to learn to read perfectly, to answer to the Catechism, and to have some entrance to the first rudiments of Grammar. For the full accomplishment of the Grammar, we think other three or four years, at most, sufficient. For the Arts, to wit, Logic and Rhetoric, and for the Greek tongue, we allow four years. The rest of youth, until the age of twenty-four years, should be spent in that study wherein the learner would profit the Church or Commonwealth, be it in the Laws or Physic or Divinity. After twenty-four years have been spent in the schools, the learner must be removed to serve the Church or Commonwealth, unless he be found a necessary reader in the same College or University. If God shall move your hearts to establish and execute this order, and put these things into practice, your whole realm, we doubt not, within few years, shall serve itself with true preachers and other officers necessary for your Commonwealth.
3. The Erection of Universities.—The Grammar schools and schools of the tongues being erected as we have said, next we think it necessary that there be three Universities in this whole realm, established in the towns accustomed: the first in St. Andrews, the second in Glasgow, and the third in Aberdeen.
In the first University and principal, which is St. Andrews, there be three Colleges. And in the first College, which is the entrance of the University, there be four classes or sessions: the first, to the new supposts,[255] shall be only Dialectic; the next, only Mathematics; the third, of Physic only; the fourth, of Medicine. And in the second College, two classes or sessions: the first, in Moral Philosophy; the second, in the Laws. And in the third College, two classes or sessions: the first, in the tongues, to wit, Greek and Hebrew; the second, in Divinity.
4. Of Readers, and of the Degrees, of Time, and Study.—In the first College, and in the first class, shall be a reader[256] of Dialectic, who shall accomplish his course thereof in one year. In the Mathematic, which is the second class, shall be a reader who shall complete his course of Arithmetic, Geometry, Cosmography, and Astrology in one year. In the third class, shall be a reader of Natural Philosophy, who shall complete his course in a year. And he who, after these three years, by trial and examination, shall be found sufficiently instructed in these aforesaid sciences, shall be laureate and graduate in Philosophy. In the fourth class, shall be a reader of Medicine, who shall complete his course in five years. After the study for this time, he who is by examination found sufficient, shall be graduate in Medicine.
In the second College, in the first class, there shall be one reader only in the Ethics, Economics, and Politics, who shall complete his course in the space of one year. In the second class, shall be two readers in the Municipal and Roman Laws, who shall complete their courses in four years. After this time, those who by examination are found sufficient, shall be graduate in the Laws.
In the third College, in the first class, there shall be a reader of the Hebrew, and another of the Greek tongue, who shall complete the grammars thereof in half a year, and for the remnant of the year, the reader of the Hebrew shall interpret a Book of Moses, the Prophets or the Psalms; so that his course and class shall continue a year. The reader of the Greek shall interpret some book of Plato, together with some place of the New Testament. And in the second class, there shall be two readers in Divinity, one in the New Testament, the other in the Old. These shall complete their course in five years. After this time, those shall be graduate in Divinity who shall be found by examination sufficient.
We think it expedient that no one be admitted unto the first College, and to be suppost of the University, unless he have from the master of the school, and from the minister of the town where he was instructed in the tongues, a testimonial of his learning, docility,[257] age, and parentage. Likewise, trial shall be taken by certain examiners, deputed by the rector and Principals, and if he be found sufficiently instructed in Dialectic, he shall forthwith, that same year, be promoted to the class of Mathematic.
None shall be admitted to the class of Medicine but he that shall have his testimonial of his time well spent in Dialectic, Mathematic, and Physic, and of his docility[257] in the last.
None shall be admitted to the class of the Laws but he that shall have sufficient testimonials of his time well spent in Dialectic, Mathematic, Physic, Ethic, Economics, and Politics, and of his docility in the last.
None shall be admitted unto the class and session of Divinity but he that shall have sufficient testimonials of his time well spent in Dialectic, Mathematic, Physic, Ethic, Economic, Moral Philosophy, and the Hebrew tongue, and of his docility in Moral Philosophy and the Hebrew tongue. But neither shall such as will apply them to hear the Laws be compelled to hear Medicine; nor such as apply them to hear Divinity be compelled to hear either Medicine or the Laws.
In the second University, which is Glasgow, there shall be two Colleges only. In the first shall be a class of Dialectic, another in Mathematic, the third in Physic, ordered in all sorts as St. Andrews. In the second College there shall be four classes: the first in Moral Philosophy, Ethics, Economics, and Politics; the second, of the Municipal and Roman Law; the third, of the Hebrew tongue; the fourth, in Divinity. These shall be ordered in all sorts, as we have written in the order of the University of St. Andrews.
The third University of Aberdeen shall be conform to this University of Glasgow, in all sorts.
We think it needful that there be chosen from the body of the University a Principal for every College—a man of learning, discretion, and diligence. He shall receive the whole rents of the College, and distribute the same according to the erection of the College, and shall daily hearken the diet accounts, adjoining to him weekly one of the readers or regents. In the oversight of the readers and regents he shall watch over their diligence, in their reading, as well as their exercitation of the youth in the matter taught. He shall have charge of the policy and uphold of the place; and for punishment of crimes, shall hold a weekly convention with the whole members of the College. He shall be accountable yearly to the Superintendent, Rector, and rest of the Principals convened, about the first of November. His election shall be in this sort. There shall be three of the most sufficient men of the University, not Principals already, nominated by the members of the College (sworn to follow their consciences) whose Principal is departed, and publicly proponed through the whole University. After eight days the Superintendent, by himself or his special Procurator, with the Rector and rest of the Principals, as a chapter convened, shall confirm that one of the three whom they think most sufficient, being before sworn to do the same with single eye, without respect to fee or favour.
In every College, we think needful at the least one steward, one cook, one gardener, and one porter. These shall be subject to discipline of the Principal, as the rest.
Every University shall have a beadle subject to serve at all times throughout the whole University, as the Rector and Principals shall command.
Every University shall have a Rector, chosen from year to year as follows. The Principals being convened with the whole Regents in chapter, shall be sworn that every man in his room shall nominate such one as his conscience shall testify to be most sufficient to bear such charge and dignity; and three of them that shall be of test nominated shall be put in edict publicly, fifteen days before Michaelmas. On Michaelmas Even shall be convened the whole Principals, Regents, and Supposts that are graduate, or have at least studied their time in Ethics, Economics, and Politics, and no others younger; and every nation,[258] first protesting in God's presence to follow the sincere dictate of their consciences, shall nominate one of the said three. He that has most votes shall be confirmed by the Superintendent and Principal, and his duty with an exhortation shall be proponed unto him. This shall be done on the twenty-eighth day of September; and thereafter oaths shall be taken, hinc inde, for his just and godly government, and of the remnant's lawful submission and obedience. At his entrance to the University he shall be propyned with a new garment, bearing Insignia Magistratus; and he shall be bound to visit every College monthly, and with his presence to decorate and examine the lections and exercitation thereof. His assessors shall be a lawyer and a theologian, with whose advice he shall decide all civil questions betwixt the members of the University. If any one outside the University shall pursue a member thereof, or be pursued by a member of the same, the Rector shall assist the Provost and Bailies, or other judges competent, to see that justice be ministered in these cases. Likewise, if any of the University be criminally pursued, he shall assist the judges competent, and see that justice be ministered.
We think it expedient, that in every College, in each University, there be twenty-four bursars, divided equally in all the classes and sessions, as is above expressed: that is, in St. Andrews, seventy-two bursars; in Glasgow, forty-eight bursars; in Aberdeen, forty-eight; to be sustained only in meat upon the charges of the College; and be admitted at the examination of the ministry and chapter of Principals in the University, as well in docility of the persons offered, as of the ability of their parents to sustain them themselves, and not to burden the Commonwealth with them.
5. Of Stipends and Expenses necessary.—We think expedient that the Universities be doted with temporal lands, with rents, and revenues of the Bishoprics' temporality, and of the Collegiate Kirks, as far as their ordinary charges shall require; and therefore, we crave that it would please your honours, by advice of your honours' Council and vote of Parliament, to do the same. And that the same may be shortly expedite, we have recollected the sums we think necessary for the same.
(1) For the ordinary stipend of the Dialectitian Reader, the Mathematician, Physician, and Reader in Moral Philosophy, we think sufficient a hundred pounds for every one of them. (2) For the stipend of every Reader in Medicine and Laws, a hundred and thirty-three pounds, six shillings and eight pence. (3) To every Reader in Hebrew, Greek, and Divinity, two hundred pounds. (4) To every Principal of a College, ij lb. (5) To every Steward, sixteen pounds of fee. (6) To every Gardener, to every Cook, and to every Porter, each, ten marks. (7) To the board of every Bursar, other than those in the classes of Theology and Medicine, twenty pounds. (8) To every Bursar in the class of Theology, which will be only twelve persons in St. Andrews, 24 lib.
| The sum of yearly and ordinary expenses in the University of St. Andrews, extends to | 3796 lib. |
| The sum of yearly and ordinary expenses of Glasgow | 2922 " |
| Aberdeen, the same | 2922 " |
| The sum of the ordinary charges of the whole | 9640 lib. |
The beadle's stipend shall be of every entrant and suppost of the University, two shillings; of every one graduate in Philosophy, three shillings; of every one graduate in Medicine or Laws, four shillings; in Theology, five shillings; all Bursars being excepted.
We have thought good that, for building and upkeep of the places, a general collection be made; and that every Earl's son, at his entrance to the University, shall give forty shillings, and suchlike at every graduation, forty shillings; every Lord's son suchlike at each time, thirty shillings; each freeholding Baron's son, twenty shillings; every Feuar and substantial gentleman's son, one mark; every substantial Husbandman's or Burgess's son, at each time, ten shillings; every one of the rest, excepting the Bursars, five shillings at each time.
We recommend that this collection be gathered in a common box, put in keeping of the Principal of the Theologians, every Principal having a key thereof. The contents should be counted each year once, with the relicts of the Principals to be laid into the same, about the fifteenth day of November, in presence of the Superintendent, Rector, and the whole Principals. At their whole consent, or at least the most part thereof, the sums collected should be reserved and employed only upon the building and upkeep of the places, and repairing of the same, as ever necessity shall require. For this end, the Rector with his assistants shall be obliged to visit the places each year once, immediately after he is promoted, upon the last of October, or thereby.
6. Of the Privilege of the University.—We desire that innocency should defend us rather than privilege, and we think that each person of the University should be answerable, before the Provost and Bailies of each town where the Universities are, for all crimes whereof they are accused, only that the Rector be Assessor to them in the said actions. In civil matters, if the question on both sides be betwixt members of the University, making their residence and exercitation therein for the time, the party called shall not be obliged to answer, otherwise than before the Rector and his Assessors. In all other cases of civil pursuit, the general rule of the Law shall be observed, Actor sequitur forum rei, etc.
The Rector and all inferior members of the University shall be exempted from all taxations, imposts, charges of war, or any other charge that may onerate or abstract him or them from the duties of their office—such as Tutory, Curatory, Deaconry, or any suchlike, that are established, or hereafter shall be established in our Commonwealth. In this manner, without trouble, this one may wait upon the upbringing of the youth in learning, that other bestow his time only in that most necessary exercition.[259]
All other things, touching the books to be read in each class and all such particular affairs, we refer to the discretion of the Masters, Principals, and Regents, with their well advised Councils; not doubting but that, if God shall grant quietness and give your wisdoms grace to set forward letters in the sort prescribed, ye shall leave wisdom and learning to your posterity, a treasure more to be esteemed than any earthly treasure ye are able to provide for them. These, without wisdom, are more able to be their ruin and confusion, than help or comfort. And as this is most true, we leave it with the rest of the commodities to be weighed by your honours' wisdom, and set forward by your authority for the most high advancement of this Commonwealth, committed to your charge.
The ministers and the poor, together with the schools, when order shall be taken thereanent, must be sustained upon the charges of the Church. Provision must therefore be made, how and from whom the necessary sums must be lifted. But, before we enter upon this head, we must crave of your honours, in the name of the Eternal God and of His Son, Christ Jesus, that ye have respect to your poor brethren, the labourers and manurers of the ground. These have been so oppressed by these cruel beasts, the Papists, that their lives have been dolorous and bitter. If ye will have God author and approver of your reformation, ye must not follow their footsteps. Ye must have compassion upon your brethren, appointing them to pay reasonable teinds, that they may feel some benefit of Christ Jesus, now preached unto them.
With grief of heart we hear that some gentlemen are now as cruel over their tenants as ever were the Papists, requiring of them whatsoever before they paid to the Church; so that the papistical tyranny is only like to be changed to the tyranny of the lord or of the laird. We dare not flatter your honours, neither yet is it profitable for you that so we do: if you permit such cruelty to be used, neither shall ye, who by your authority ought to gainstand such oppression, nor shall they that use the same, escape God's heavy and fearful judgments. The gentlemen, barons, earls, lords, and others, must be content to live upon their just rents, and suffer the Church to be restored to her liberty, that, in her restitution, the poor, who heretofore by the cruel Papists have been spoiled and oppressed, may now receive some comfort and relaxation.[260]
Nor do we judge it to proceed from justice that one man shall possess the teinds of another; but we think it a thing most reasonable that every man have the use of his own teinds, provided that he be answerable to the deacons and treasurers of the Church for that which justly shall be appointed unto him. We require deacons and treasurers to receive the rents rather than the ministers themselves; because not only the ministers, but also the poor and schools must be sustained from the teinds. We think it most expedient, therefore, that common treasurers, to wit, the deacons, be appointed from year to year, to receive the whole rents appertaining to the Church; and that commandment be given that no man be permitted either to receive, or yet to intromit with anything appertaining to the sustentation of the persons foresaid, but such as by common consent of the Church are thereto appointed.
If any think this prejudicial to the tacks and assedations[261] of those that now possess the teinds, let them understand that an unjust possession is no possession before God. Those of whom they received their title and presupposed right were and are thieves and murderers, and had no power so to alienate the patrimony and common good of the Church. And yet we are not so extreme, but that we wish just recompense to be made to such as have disbursed sums of money to those unjust possessors, so that it has not been so disbursed of late days to the prejudice of the Church. Such alienations as are found and known to be made by plain collusion ought in nowise to be sustained by you. For that purpose, we think it most expedient that whosoever have assedation of teinds or churches be openly warned to produce their assedation and assurance, that, cognition[262] being taken, the just tacksman may have a just and reasonable recompense for the years that are to run, the profit of the years passed being considered and deducted; and that the unjust and surmised may be served accordingly. Thus the Church, in the end, may recover her liberty and freedom, and that only for relief of the poor.
Your honours may easily understand that we speak not now for ourselves, but in favour of the poor and the labourers defrauded and oppressed by the priests and by their confederate pensioners. For, while the priests' pensioner's idle belly has been delicately fed, the poor, to whom a portion of that appertains, have pined with hunger. Moreover, the true labourers were compelled to pay that which they ought not: for the labourer is neither debtor to the dumb dog called the bishop, nor yet unto his hired pensioner; but is debtor only unto the Church. And the Church is only bound to sustain and nourish at her charges the persons before mentioned, to wit, the ministers of the Word, the poor, and the teachers of the youth.
But now to return to the former head. The sums able to sustain these forenamed persons, and to furnish all things appertaining to the preservation of good order and policy within the Church, must be lifted from the teinds, to wit, the teind sheaf, teind hay, teind hemp, teind lint, teind fishes, teind calf, teind foal, teind lamb, teind wool, teind cheese, etc. And, because that we know that the tithes reasonably taken, as is before expressed, will not suffice to discharge the former necessity, we think that all things doted to hospitality, all annual rents, both in burgh and land, pertaining to Priests, Chantery,[263] Colleges, Chaplainries, and to Friars of all orders, to the Sisters of the Sciennes, and to all others of that order, and such others within this realm, should be received still to the use of the church or churches within the towns or parishes where they were doted. Furthermore, there should be appropriated for the upholding of the Universities and sustentation of the Superintendents, the whole revenue of the temporality of the Bishops', Deans', and Archdeacons' lands, and all rents of lands pertaining to the Cathedral churches whatsoever. Besides, merchants and rich craftsmen in free burghs, who have nothing to do with the manuring of the ground, must make some provision in their cities, towns, or dwelling-places to support the need of the Church.
To the ministers, and failing these the Readers, must be restored their manses and their glebes; otherwise they cannot serve their flock at all times as their duty is. If any glebe exceed six acres of land, the rest shall remain in the possessor's hands until order be taken therein.[264]
The receivers and collectors of these rents and duties must be the deacons or treasurers appointed from year to year in every church, by common consent and free election of the church. The deacons may distribute no part of that which is collected, but by commandment of the ministers and elders; and they may command nothing to be delivered, but as the Church before hath determined; and the deacons shall pay the sums, either quarterly, or from half year to half year, to the ministers which the Kirk hath appointed. The same they shall do to the schoolmasters, readers, and hospitals, if any be, always receiving acquittances for their discharge.
If any extraordinary sums fall to be delivered, then must the ministers, elders, and deacons consult whether the deliverance of these sums doth stand with the common utility of the Church or not; and if they do universally agree and condescend either upon the affirmative or the negative, then, because they are in credit and office for the year, they may do as best seemeth unto them. But if there be controversy amongst themselves, the whole Church must be made privy; and after the matter has been exponed and the reasons heard, the judgment of the Church, with the ministers' consent, shall prevail.
The deacons shall be bound and compelled to make accounts to the ministers and elders of that which they have received, as oft as the policy shall appoint; and the elders when they are changed, which must be every year, must clear their accounts before such auditors as the Church shall appoint. When the deacons and elders are changed, they shall deliver to them that shall then be elected, all sums of money, corns, and other profits remaining in their hands. The tickets for these must be delivered to the Superintendents in their visitation, and by them to the great Council of the Church, that the abundance as well as the indigence of every church may be evidently known, and that a reasonable equality may be had throughout the whole realm. If this order be precisely kept, corruption cannot suddenly enter. The free and yearly election of deacons and elders will not suffer any one to usurp a perpetual dominion over the Church; the knowledge of the rental shall suffice them to receive no more than whereof they shall be bound to make accounts; and the deliverance of the money to the new officers shall not suffer private men to use in their private business that which appertaineth to the public affairs of the Church.
1. As no commonwealth can flourish or long endure without good laws, and sharp execution of the same; so neither can the Church of God be brought to purity, nor be retained in the same, without the order of Ecclesiastical Discipline. This is required for reproving and correcting these faults which the civil sword doth either neglect or may not punish. Blasphemy, adultery, murder, perjury, and other capital crimes, worthy of death ought not properly to fall under censure of the Church; because all such open transgressors of God's laws ought to be taken away by the civil sword. But drunkenness, excess (be it in apparel, or be it in eating and drinking), fornication, oppression of the poor by exactions, deceiving of them in buying or selling by wrong mete or measure, wanton words and licentious living tending to slander, do properly appertain to the Church of God, to punish as God's Word commandeth.
But, because this accursed Papistry hath brought such confusion into the world that neither was virtue rightly praised nor vice severely punished, the Church of God is compelled to draw the sword, which of God she has received, against such open and manifest offenders, cursing and excommunicating all such (as well those whom the civil sword ought to punish as the others) from all participation with her in prayers and Sacraments, until open repentance manifestly appear in them. As the order of Excommunication and proceeding to the same ought to be grave and slow, so, being once pronounced against any person of what estate and condition that ever he be, it must be kept with all severity. For laws made and not kept engender contempt of virtue, and bring in confusion and liberty to sin. Therefore we think this order expedient to be observed before and after excommunication.
If the offence be secret and known to few, and rather stands in suspicion than in manifest proof, the offender ought to be privately admonished to abstain from all appearance of evil. If he promises to do this, and to declare himself sober, honest, and one that feareth God, and feareth to offend his brethren, then may the secret admonition suffice for his correction. But if he either contemns the admonition, or, after promise made, do show himself no more circumspect than he was before, then must the minister admonish him; to whom if he be found inobedient, the Church must proceed according to the rule of Christ, as after shall be declared.
If the crime be public and such as is heinous, as fornication, drunkenness, fighting, common swearing, or execration, then ought the offender to be called into the presence of the minister, elders, deacons, where his sin and offence ought to be declared and aggravated,[265] so that his conscience may feel how far he hath offended God, and what slander he hath raised in the Church. If signs of unfeigned repentance appear in him, and if he require to be admitted to public repentance, the ministry may appoint unto him a day when the whole Church conveneth together, that, in presence of all, he may testify the repentance which before them he professed. If he accept, and with reverence make testimony, confessing his sin, condemning the same, and earnestly desiring the congregation to pray to God with him for mercy, and to accept him into their society, notwithstanding his former offence, the Church may and ought to receive him as a penitent. For the Church ought to be no more severe than God declareth Himself to be, who witnesseth that, in whatsoever hour a sinner unfeignedly repenteth, and turns from his wicked way, He will not remember one of his iniquities; and the Church ought diligently to avoid excommunicating those whom God absolveth.
If the offender, called before the ministry, be found stubborn, hard-hearted, or one in whom no sign of repentance appeareth, then must he be dismissed with an exhortation to consider the dangerous estate in which he stands; with the assurance that, if the ministry find in him no other token of amendment of life, they will be compelled to seek a further remedy. If he within a certain space show his repentance, they must present him to the Church as before is said.
But if he continue in his impenitence, then must the Church be admonished that such crimes are committed amongst them, and that these have been reprehended by the ministry, and the persons provoked to repent; also, because no sign of repentance appeareth unto them, that they could not but signify unto the Church the crimes, but not the person, requiring them earnestly to call to God to move and touch the heart of the offender, so that suddenly and earnestly he may repent.
If the person malign, then, on the next day of public assembly, the crime and the person must be both notified unto the Church, and their judgment must be required, if that such crimes ought to be suffered unpunished amongst them. Request also would be made to the most discreet and to the nearest friends of the offender to travail with him to bring him to knowledge of himself, and of his dangerous estate, and a commandment be given to all men to call to God for the conversion of the impenitent. If a solemn and a special prayer were made and drawn for that purpose, the thing should be the more gravely done.
On the third Sunday, the minister ought to inquire if the impenitent have declared any signs of repentance to any of the ministry. If he hath, the minister may appoint him to be examined by the whole ministry; either then, instantly, or at another day affixed to the consistory.[266] Should the guilty person's repentance appear, as well of the crime as of his long contempt, then may he be presented to the Church, and make his confession, and be accepted as before is said. But if no man bear witness to his repentance, then ought he to be excommunicated; and, by the mouth of the minister, consent of the ministry, and commandment of the Church, such a contemner must be pronounced excommunicate from God and from the society of His Church.
After this sentence no person, his wife and family only excepted, may have any kind of conversation with him who is excommunicate; be it in eating and drinking, buying or selling, yea, in saluting or talking with him, except that it be at the commandment or with licence of the ministry, for his conversion; that he by such means confounded, seeing himself abhorred by the faithful and godly, may have occasion to repent and so be saved. The sentence of his excommunication must be published universally throughout the realm, lest any man should pretend ignorance.
His children, begotten or born after that sentence and before his repentance, may not be admitted to baptism until either they be of age to require the same, or else the mother, or some of his especial friends, members of the Church, offer and present the child, abhorring and condemning the iniquity and obstinate contempt of the impenitent. If any think it severe that the child should be punished for the iniquity of the father, let them understand that the Sacraments appertain only to the faithful and to their seed. Such as stubbornly contemn all godly admonition and obstinately remain to their iniquity cannot be accounted amongst the faithful.
2. The Order for Public Offenders.—We have spoken nothing of those that commit horrible crimes, as murderers, man-slayers, and adulterers; for such, as we have said, the civil sword ought to punish to death. But, if they be permitted to live, the Church must, as before is said, draw the sword which of God she hath received, holding them as accursed even in their very act. The offender in each case must be called and order of the Church used against him, in the same manner as the persons that for obstinate impenitence are publicly excommunicate. The obstinate impenitent after the sentence of excommunication, and the murderer or adulterer, stand in one case as concerning the judgment of the Church; that is, neither may be received in the fellowship of the Church to prayers or sacraments (but to hearing of the Word they may be admitted) until first they offer themselves to the ministry, humbly requiring the ministers and elders to pray to God for them, and also to be intercessors to the Church that they may be admitted to public repentance, and so to the fruition of the benefits of Christ Jesus, distributed to the members of His body.
If this request be humbly made, then may not the ministers refuse to signify the same unto the Church on the next day of public preaching, the minister giving exhortation to the Church to pray to God to perform the work which He appears to have begun, working in the heart of the offender unfeigned repentance of his grievous crime, and the sense and feeling of His great mercy, by the operation of His Holy Spirit. Thereafter, a day ought publicly to be assigned unto him to give open confession of his offence and contempt, and so to make a public satisfaction to the Church of God. On that day the offender must appear in presence of the whole Church, and with his own mouth condemn his own impiety, publicly confessing the same; desiring God of His grace and mercy, and His congregation, that it will please them to accept him into their society, as before is said. The minister must examine diligently whether he find in the offender a hatred and displeasure of his sin, as well of his crime as of his contempt; and if he confess this, he must travail with him, to see what hope he hath of God's mercy.
If the minister find the offender reasonably instructed in the knowledge of Christ Jesus, in the virtue of His death, he may comfort him with God's infallible promises, and demand of the Church if they be content to receive in the society of their body that creature of God, whom Satan before hath drawn into his nets, seeing that he declares himself penitent. If the Church grant this, and they may not justly deny the same, then ought the minister in public prayer to commend him to God, and confess the sin of that offender and of the whole Church, desiring mercy and grace for Christ Jesus' sake. This prayer being ended, the minister ought to exhort the Church to receive that penitent brother into their favour, as they require God to receive themselves when they have offended. In sign of their consent, the elders and chief men of the Church shall take the penitent by the hand, and one or two, in name of the whole, shall kiss and embrace him with all reverence and gravity, as a member of Christ Jesus.
When these things have been done, the minister shall exhort the reconciled to take diligent heed in times coming, that Satan entrap him not into such crimes, admonishing him that he will not cease to tempt and try by all means possible to bring him from that obedience which he hath given to God, and to the ordinance of His Son Christ Jesus. The exhortation being ended, the minister ought to give public thanks unto God for the conversion of that brother, and for the benefits which we receive by Jesus Christ, praying for the increase and continuance of the same.
If the penitent, after he have offered himself to the ministry or to the Church, be found ignorant in the principal points of our religion, and chiefly in the article of Justification and of the office of Christ Jesus, he ought to be exactly instructed before he be received. For it is a mocking of God to receive into repentance those who know not wherein stands their remedy when they repent their sin.
3. Persons subject to Discipline.—To discipline must all estates within this realm be subject, if they offend; the rulers as well as they that are ruled; yea, and the preachers themselves, as well as the poorest within the Church. And because the eye and the mouth of the Church ought to be most single and irreprehensible, the life and conversation of the ministers ought most diligently to be tried. Of this we shall speak after we have spoken of the election of elders and deacons, who must assist the ministers in all public affairs of the Church, etc.
Men of best knowledge in God's Word, of cleanest life, men faithful, and of most honest conversation that can be found in the Church, must be nominated to be in election; and the names of the same must be publicly read to the whole kirk by the minister, who shall give them advertisement that from amongst these must be chosen elders and deacons. If any of the nominated be noted with public infamy, he ought to be repelled; for it is not seemly that the servant of corruption shall have authority to judge in the Church of God. If any man knows others of better qualities within the church than these that be nominated, let them be put in election, that the church may have the choice.
If churches be of smaller number than that seniors and deacons can be chosen from amongst them, they may well be joined to the next adjacent church. For the plurality of churches, without ministers and order, shall rather hurt than edify.
The election of elders and deacons ought to take place once every year (we judge the first day of August to be most convenient), lest, by long continuance of such officers, men presume upon the liberty of the Church. It hurts not that one man be retained in office more years than one, so that he be appointed yearly, by common and free election; provided always that the deacons, treasurers, be not compelled to receive the office again for the space of three years.
How the votes and suffrages may be best received, so that every man may give his vote freely, every several church may take such order as best seemeth to them.
The elders, being elected, must be admonished of their office, which is to assist the minister in all public affairs of the Church, to wit, in judging and discerning causes, in giving admonition to the licentious liver, and in having respect to the manners and conversation of all men within their charge; for the light and unbridled life of the licentious ought to be corrected and bridled by the gravity of the seniors.
Yea, the seniors ought to take heed to the life, manners, diligence, and study of their minister. If he be worthy of admonition, they must admonish him; of correction, they must correct him. And if he be worthy of deposition, they, with consent of the church and Superintendent, may depose him, if his crime so deserve. If a minister be light in conversation, he ought to be admonished by his elders and seniors. If he be negligent in study, or one that waiteth not upon his charge and flock, or one that proponeth not fruitful doctrine, he deserveth sharper admonition and correction. If he be found stubborn and inobedient to this, the seniors of one church may complain to the ministry of the two next adjacent churches where men of greater gravity are. If he be found inobedient to their admonition, he ought to be discharged from his ministry, until his repentance appear and a place be vacant for him.
Should any minister be taken in any notable crime, such as whoredom, adultery, murder, manslaughter, perjury, teaching of heresy, or any that deserveth death or that may be a note of perpetual infamy, he ought to be deposed for ever. By heresy we mean pernicious doctrine, plainly taught and obstinately defended, against the foundation and principles of our faith. And such a crime we judge to deserve perpetual deposition from the ministry; for we know it to be most dangerous to commit the flock to a man infected with the pestilence of heresy.
Some crimes deserve deposition for a time, and until the person give declaration of greater gravity and honesty. As, if a minister be deprehended drunk, brawling or fighting, an open slanderer, an infamer of his neighbour, factious and a sower of discord, he may be commanded to cease from his ministry until he declare the signs of repentance; upon which the Church shall abide him the space of twenty days or farther, as they shall think expedient, before they proceed to a new election.
Every inferior church shall, by one of their seniors and one of their deacons, once in the year, notify unto the ministry of the Superintendent's church the life, manners, study, and diligence of their ministers, to the end that the discretion of some may correct the lenity of others.
Not only may the life and manners of the ministers come under censure and judgment of the Church, but also that of their wives, children, and family. Care must be taken that ministers neither live riotously nor yet avariciously; yea, respect must be had how they spend the stipend appointed to their living. If a reasonable stipend be appointed, and they live avariciously, they must be admonished to live as they receive; for, as excess and superfluity is not tolerable in a minister, so is avarice and the careful solicitude of money and gear utterly to be condemned in Christ's servants, and especially in those that are fed upon the charge of the Church. We judge it unseemly and not tolerable that ministers shall be boarded in common alehouses or taverns.
Neither yet must a minister be permitted to frequent and commonly haunt the Court, unless it be for a time, when he is either sent by the Church or called for by the Authority for his counsel and judgment. Nor must he be one of the Council in civil affairs, be he judged never so apt for that purpose. Either must he cease from the ministry, which at his own pleasure he may not do, or else from bearing charge in civil affairs, unless it be to assist the Parliament if called upon.
The office of the deacons, as is before declared, is to receive the rents and gather the alms of the Church, and to keep and distribute the same, as by the ministry of the Kirk shall be appointed. They may also assist in judgment with the ministers and elders, and may be admitted to read in the assembly if they be required and be found able thereto.
The elders and deacons, with their wives and households, must be under the same censure as is prescribed for the ministers. For they must be careful over their office; and, seeing that they are judges to the manners of others, their own conversation ought to be irreprehensible. They must be sober, humble, lovers and entertainers of concord and peace; and, finally, they ought to be the example of godliness to others. If the contrary thereof appear, they must be admonished by the minister, or by some of their brethren of the ministry, if the fault be secret; if it be open and known, it must be rebuked before the ministry, and the same order kept against the senior or deacon as against the minister.
We do not think it necessary that any public stipend shall be appointed to the elders or to the deacons, because their travail continues but for a year, and also because they are not so occupied with the affairs of the Church but that reasonably they may attend upon their domestic business.