_Of the weekly Exercise or Prophesying._――This was an exercise on the scriptures, intended for the improvement of ministers, the trial of the gifts of those who might afterwards be employed in the service of the church, and the general instruction of the people. It was to be held in every town “where schools and repaire of learned men are.” For conducting the exercise, there was an association of the ministers, and other learned men, in the town and vicinity, called “the company of interpreters.” They alternately expounded a passage of scripture; and others who were present were encouraged to deliver their sentiments. After the exercise was finished, the constituent members of the association retired, and delivered their judgment on the discourses which had been delivered. Books of Discipline, ut supra, p. 60‒62. Dunlop, ii. 587‒591. After the erection of regular presbyteries, this exercise formed an important part of their employment; and at every meeting, two of the members by turns were accustomed to expound the scriptures. De Regimine Eccl. Scot. Brevis Relatio, p. 3. Until lately traces of this ancient practice remained, and there is reason to regret that it has generally gone into desuetude among presbyterian bodies. Associations of the same kind were formed in England. From 1571 to 1576, they spread through that kingdom, and were patronized by the bishops of London, Winton, Bath and Wells, Litchfield, Gloucester, Lincoln, Chichester, Exon, St David’s, by Sandys, archbishop of York, and by Grindal, archbishop of Canterbury. Several of the courtiers, as Sir Walter Mildmay, Sir Francis Knollys, {286} and Sir Thomas Smith, greatly approved of them; and, at a future period, they were recommended to king James by lord Bacon. But they were suppressed by an imperious mandate from Elizabeth. Some interesting particulars respecting their number, regulations, and suppression, may be seen in Strype’s Annals, ii. 90‒95, 219, 220, 318‒324, 486. Life of Grindal, p. 219‒227, 230, 299, 300. Life of Parker, 460‒462. They were formed on the model of the Scottish Exercises, and in their regulations, the very words of the First Book of Discipline are sometimes used. A species of ecclesiastical discipline was joined with them in some dioceses. I also observe a striking resemblance between the directions given by bishop Scambler for the celebration of the Lord’s supper, and the mode which was then used in Scotland, particularly as to the circumstances of two communions or ministrations on the same day, and the early hour of the service. Strype’s Annals, ii. 91, compared with Scott’s History of the Scottish Reformers, p. 192.