Part 39

Men of best knowledge in God's Word, of cleanest life, men faithful, and of most honest conversation that can be found in the Church, must be nominated to be in election; and the names of the same must be publicly read to the whole kirk by the minister, who shall give them advertisement that from amongst these must be chosen elders and deacons. If any of the nominated be noted with public infamy, he ought to be repelled; for it is not seemly that the servant of corruption shall have authority to judge in the Church of God. If any man knows others of better qualities within the church than these that be nominated, let them be put in election, that the church may have the choice.

If churches be of smaller number than that seniors and deacons can be chosen from amongst them, they may well be joined to the next adjacent church. For the plurality of churches, without ministers and order, shall rather hurt than edify.

The election of elders and deacons ought to take place once every year (we judge the first day of August to be most convenient), lest, by long continuance of such officers, men presume upon the liberty of the Church. It hurts not that one man be retained in office more years than one, so that he be appointed yearly, by common and free election; provided always that the deacons, treasurers, be not compelled to receive the office again for the space of three years.

How the votes and suffrages may be best received, so that every man may give his vote freely, every several church may take such order as best seemeth to them.

The elders, being elected, must be admonished of their office, which is to assist the minister in all public affairs of the Church, to wit, in judging and discerning causes, in giving admonition to the licentious liver, and in having respect to the manners and conversation of all men within their charge; for the light and unbridled life of the licentious ought to be corrected and bridled by the gravity of the seniors.

Yea, the seniors ought to take heed to the life, manners, diligence, and study of their minister. If he be worthy of admonition, they must admonish him; of correction, they must correct him. And if he be worthy of deposition, they, with consent of the church and Superintendent, may depose him, if his crime so deserve. If a minister be light in conversation, he ought to be admonished by his elders and seniors. If he be negligent in study, or one that waiteth not upon his charge and flock, or one that proponeth not fruitful doctrine, he deserveth sharper admonition and correction. If he be found stubborn and inobedient to this, the seniors of one church may complain to the ministry of the two next adjacent churches where men of greater gravity are. If he be found inobedient to their admonition, he ought to be discharged from his ministry, until his repentance appear and a place be vacant for him.

Should any minister be taken in any notable crime, such as whoredom, adultery, murder, manslaughter, perjury, teaching of heresy, or any that deserveth death or that may be a note of perpetual infamy, he ought to be deposed for ever. By heresy we mean pernicious doctrine, plainly taught and obstinately defended, against the foundation and principles of our faith. And such a crime we judge to deserve perpetual deposition from the ministry; for we know it to be most dangerous to commit the flock to a man infected with the pestilence of heresy.

Some crimes deserve deposition for a time, and until the person give declaration of greater gravity and honesty. As, if a minister be deprehended drunk, brawling or fighting, an open slanderer, an infamer of his neighbour, factious and a sower of discord, he may be commanded to cease from his ministry until he declare the signs of repentance; upon which the Church shall abide him the space of twenty days or farther, as they shall think expedient, before they proceed to a new election.

Every inferior church shall, by one of their seniors and one of their deacons, once in the year, notify unto the ministry of the Superintendent's church the life, manners, study, and diligence of their ministers, to the end that the discretion of some may correct the lenity of others.

Not only may the life and manners of the ministers come under censure and judgment of the Church, but also that of their wives, children, and family. Care must be taken that ministers neither live riotously nor yet avariciously; yea, respect must be had how they spend the stipend appointed to their living. If a reasonable stipend be appointed, and they live avariciously, they must be admonished to live as they receive; for, as excess and superfluity is not tolerable in a minister, so is avarice and the careful solicitude of money and gear utterly to be condemned in Christ's servants, and especially in those that are fed upon the charge of the Church. We judge it unseemly and not tolerable that ministers shall be boarded in common alehouses or taverns.

Neither yet must a minister be permitted to frequent and commonly haunt the Court, unless it be for a time, when he is either sent by the Church or called for by the Authority for his counsel and judgment. Nor must he be one of the Council in civil affairs, be he judged never so apt for that purpose. Either must he cease from the ministry, which at his own pleasure he may not do, or else from bearing charge in civil affairs, unless it be to assist the Parliament if called upon.

The office of the deacons, as is before declared, is to receive the rents and gather the alms of the Church, and to keep and distribute the same, as by the ministry of the Kirk shall be appointed. They may also assist in judgment with the ministers and elders, and may be admitted to read in the assembly if they be required and be found able thereto.

The elders and deacons, with their wives and households, must be under the same censure as is prescribed for the ministers. For they must be careful over their office; and, seeing that they are judges to the manners of others, their own conversation ought to be irreprehensible. They must be sober, humble, lovers and entertainers of concord and peace; and, finally, they ought to be the example of godliness to others. If the contrary thereof appear, they must be admonished by the minister, or by some of their brethren of the ministry, if the fault be secret; if it be open and known, it must be rebuked before the ministry, and the same order kept against the senior or deacon as against the minister.

We do not think it necessary that any public stipend shall be appointed to the elders or to the deacons, because their travail continues but for a year, and also because they are not so occupied with the affairs of the Church but that reasonably they may attend upon their domestic business.

XI. Concerning the Policy of the Church.

Policy we call an exercise of the Church in such things as may bring the rude and ignorant to knowledge, inflame the learned to greater fervency, or retain the Church in good order. Thereof there be two sorts: the one utterly necessary; as that the Word be truly preached, the Sacraments rightly ministrate, common prayer publicly made, the children and rude persons instructed in the chief points of religion, and offences corrected and punished; these things, we say, be so necessary that, without the same, there is no face of a visible Kirk. The other is profitable, but not of mere necessity; as that the Psalms should be sung, that certain places of the Scriptures should be read when there is no sermon, that this day or that day, few or many in the week, the Church should assemble. Of these and such others we cannot see how a certain order can be established. In some churches the Psalms may be conveniently sung; in others, perchance, they cannot. Some churches may convene every day; some thrice or twice in the week; some, perchance, but once. In these and suchlike matters must every particular church, by their own consent, appoint their own policy.

In great towns we think it expedient that every day there be either sermon, or else common prayers, with some exercise of reading the Scriptures. We can neither require nor greatly approve that the Common Prayers be publicly used on the day of the public sermon, lest we shall either foster superstition in the people, who come to the Prayers as they come to the Mass, or else give them occasion to think that those be no prayers which are made before and after sermon.

We require that, in every notable town, one day besides the Sunday be appointed to the sermon and prayers. This day, during the time of sermon, must be kept free from all exercise of labour, as well of the master as of the servants. In smaller towns, as we have said, the common consent of the church must put order. But the Sunday must straitly be kept, both before and after noon, in all towns. Before noon the Word must be preached and Sacraments be administered, as also marriage solemnised, if occasion offer. After noon the young children must be publicly examined in their catechism in audience of the people, and in doing this the minister must take great diligence, to cause the people to understand the questions proponed, as well as the answers, and the doctrine that may be collected thereof. The order, and how much is appointed for every Sunday, are already distinct in our Book of Common Order; the most perfect Catechism that ever yet was used in the Church. After noon, also, baptism may be ministered, when great travail before noon offers occasion. It is also to be observed that prayers be used after noon upon the Sunday, when there is neither preaching nor catechism.

It appertaineth to the policy of the Church to appoint the times when the Sacraments shall be administered. Baptism may be ministrate whensoever the Word is preached; but we think it more expedient, that it be ministered upon the Sunday, or upon the day of prayers only, after the sermon; partly, to remove the gross error by which many deceived persons think that children be damned if they die without baptism; and, partly, to make the people assist the administration of that Sacrament with greater reverence than they do. For we do see the people begin already to wax weary by reason of the frequent repetition of those promises.

Four times in the year we think sufficient for the administration of the Lord's Table. These we desire to be distinct, that the superstition of times may be avoided so far as may be. Your honours are not ignorant how superstitiously the people run to that action at Easter, even as if the time gave virtue to the Sacrament; and how the rest of the whole year they are careless and negligent, as if it appertaineth not unto them but at that time only. We think therefore most expedient that the first Sunday of March be appointed for one time; the first Sunday of June for another; the first Sunday of September for the third; and the first Sunday of December for the fourth. We do not deny that any several church, for reasonable causes, may change the time, and may administer oftener; but we study to suppress superstition. All ministers must be admonished to be more careful to instruct the ignorant than to satisfy their appetites, and more sharp in examination than indulgent, in admitting to that great mystery such as be ignorant of the use and virtue of the same. We think, therefore, that the administration of the Table ought never to be without previous examination, especially of those whose knowledge is suspect. We think that none are fit to be admitted to that mystery who cannot formally say the Lord's Prayer, recite the Articles of the Belief, and declare the sum of the Law.

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

Every master of household must be commanded either to instruct, or else cause to be instructed, his children, servants, and family, in the principles of the Christian religion; and without the knowledge of them none ought to be admitted to the Table of the Lord Jesus. For such as be so dull and so ignorant that they can neither try themselves nor know the dignity and mystery of that action cannot eat and drink of that Table worthily. We therefore judge it necessary that, every year at least, public examination be had by the ministers and elders of the knowledge of every person within the Church; to wit, that every master and mistress of household come themselves, and so many of their family as be come to maturity, before the ministers and elders, to give confession of their faith, and to answer to such chief points of religion as the ministers shall demand. Such as be ignorant in the Articles of their Faith; understand not, nor cannot rehearse the commandments of God; know not how to pray, nor wherein their righteousness consists, ought not to be admitted to the Lord's Table. If these stubbornly continue, and suffer their children and servants to continue in wilful ignorance, the discipline of the Church must proceed against them unto excommunication; and then must the matter be referred to the Civil Magistrate. For, seeing that the just liveth by his own faith, and that Christ Jesus justifieth by knowledge of Himself, we judge it insufferable that men shall be permitted to live and continue in ignorance as members of the Church of God.

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

We think it expedient that, in private houses, the most grave and discreet person use the Common Prayers at morn and at night, for the comfort and instruction of others. For, seeing that we behold and see the hand of God now presently striking us with divers plagues, we think it a contempt of His judgments, or a provocation of His anger more to be kindled against us, if we be not moved to repentance of our former unthankfulness and to earnest invocation of His name. Only His power may, and great mercy will, if we unfeignedly convert unto Him, remove from us these terrible plagues which now for our iniquities hang over our heads. "Convert us, O Lord, and we shall be converted."

XII. For Preaching and Interpretation of Scriptures, etc.

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

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

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

[267] Foreign; irrelevant.

[268] Thread; sequence.

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

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

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

XIII. Of Marriage.

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

First, public inhibition must be made that no persons under the power and obedience of others, such as sons and daughters and these that be under curators, neither men nor women, contract marriage privily and without knowledge of their parents, tutors, or curators, under whose power they are for the time. If they do this, the censure and discipline of the Church shall proceed against them. If the parties have their hearts touched with desire of marriage, they are bound to give honour to the parents and open unto them their affection, asking of them counsel and assistance, as to how that motion, which they judge to be of God, may be performed. If father, friend, or master gainstand their request, and have no other cause than the common sort of men have (to wit, lack of goods, or because they are not so high-born as they require); yet must not the parties whose hearts are touched make any covenant until farther declaration be made unto the Church of God. And, therefore, after they have opened their minds to their parents, or such others as have charge over them, they must declare it also to the ministry or to the Civil Magistrate, requiring them to travail with their parents for their consent, which to do they are bound. If they, to wit, the Magistrate or ministers, find no just cause why the marriage required may not be fulfilled, then, after sufficient admonition to the father, friend, master, or superior, that none of them resist the work of God, the ministry or Magistrate may enter into the place of the parent and, by consenting to their just requests, may admit them to marriage; for the work of God ought not to be hindered by the corrupt affections of worldly men. We call it the work of God when two hearts, without filthiness before committed, are so joined, that both require and are content to live together in the holy bond of matrimony.

If any man commit fornication with the woman whom he required in marriage, then do both lose this foresaid benefit as well of the Church as of the Magistrate; for neither ought to be intercessors or advocates for filthy fornicators. But the father, or nearest friend whose daughter, being a virgin, is deflowered, hath power by the law of God to compel the man that did that injury to marry his daughter; or, if the father will not accept him by reason of his offence, then may he require the dot[269] of his daughter. If the offender be not able to pay this, then ought the Civil Magistrate to punish his body by some other punishment.

[269] Dowry.

Because fornication, whoredom, and adultery are sins most common in this realm, we require of your honours, in the name of the Eternal God, that severe punishment, according as God hath commanded, be executed against such wicked offenders; for we doubt not but that such enormous crimes, openly committed, provoke the wrath of God, as the Apostle speaketh, not only upon the offenders, but also upon the places where, without punishment, they are committed.