Confessio Fidei Scoticana I (part 2 of 2)

in those buikis we meane quhilk of the ancient have been reputed canonicall. In the quhilk we affirme, that all thingis necessary to be beleeved for the salvation of mankinde is sufficiently expressed.⁷⁵⁴ The interpretation quhairof, we confesse, neither appertaines to private nor publick persone, nether zit to ony Kirk, for ony preheminence or prerogative, personallie or locallie, quhilk ane hes above ane uther, bot apperteines to the Spirite of God, be the quhilk also the Scripture was written.⁷⁵⁵ When controversie then happines, for the right understanding of ony place or sentence of Scripture, or for the reformation of ony abuse within the Kirk of God, we ought not sa meikle to luke what men before us have said or done, as unto that quhilk the haly Ghaist uniformelie speakes within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done.⁷⁵⁶ For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of unitie, is in nathing contrarious unto himselfe.⁷⁵⁷ Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councell, repugne to the plaine Worde of God, written in ea enim in iis doctrina traditur quæ Dei Verbo scripto continentur; novi et veteris Testamenti eos intelligimus libros, qui ab infantia usque ecclesiæ semper habiti sunt canonici. Quibus in libris omnia quæ ad humani generis salutem sunt necessaria, asserimus sufficienter esse expressa. Hujus Scripturæ interpretandi potestas penes nullum est hominem, sive is privatam, sive publicam gerat personam; nec penes ullam est ecclesiam, quacunque illa, sive loci seu personæ prærogativa sibi blandiatur: sed penes Spiritum Dei, cujus instinctu illa ipsa Scriptura confecta est. Igitur, cum de Scripturæ sensu et interpretatione, aut loci alicujus, aut sententiæ quæ in ea contineatur controversia oritur, aut cum de collapsæ disciplinæ emendations agitur in ecelesia, spectare debemus non tam quid homines qui nos antecesserunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spiritus Sanctus in Scripturis loquatur; præterea, quid Christus ipse fecerit aut fieri jusserit: illud enim omnes uno fatentur ore, Spiritum Dei (qui et unitatis item est spiritus) nunquam secum pugnare. Itaque, si qua cujusvis doctoris, aut ecclesiæ, aut concilii interpretatio, decretum aut opinio, cum expresso

ony uther place of the Scripture, it is a thing maist certaine, that there is not the true understanding and meaning of the haly Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare non receive or admit ony interpretation quhilk repugnes to ony principall point of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie. Dei Verbo quod in alia Scripturæ parte continetur, pugnaverit, luce clarius est, eam nec esse veram explicationem, nec mentem Spiritus Sancti, quantumvis eam concilia, regna, et nationes probaverint ac receperint. Nos enim nullam interpretationem recipere aut admittere audemus, quæ pugnet aut cum aliquo ex præcipuis fidei nostræ capitibus, aut cum perspicua Scriptura, aut cum caritatis regula. Art. XIX. Art. XIX. OF THE AUTHORITIE OF THE SCRIPTURES. DE SCRIPTURÆ AUTORITATE. As we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfite, so do we affirme and avow the authoritie of the same to be of God, and nether to depend on men nor angelis.⁷⁵⁸ We affirme, therefore, that sik as allege the Scripture to have na uther authoritie bot that quhilk it hes received from the Kirk, to be blasphemous against God, and injurious to the trew Kirk, quhilk alwaies heares and obeyis the voice of her awin Spouse and Pastor;⁷⁵⁹ bot takis not upon her to be maistres over the samin. Quemadmodum credimus et confitemur, ex Scripturis divinis Dei cognitionem abunde hominibus tradi; ita affirmamus atque asseveramus, a nullo hominum aut angelorum, sed a Deo solo Scripturæ autoritatem pendere. Igitur qui tantam esse Scripturæ autoritatem volunt, quantum illi ecclesiæ concedunt sufragia, eos constanter asserimus adversus Deum blasphemos esse, adversus veram ecclesiam contumeliosos; quæ sui sponsi, suique pastoris vocem audit, eique obtemperat, neque tantum sibi assumit ut domina ejus videri velit.

Art. XX. Art. XX. OF GENERALL COUNCELLIS, OF THEIR POWER, AUTHORITIE, AND CAUSE OF THEIR CONVENTION. DE CONCILIIS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR COGANTUR. As we do not rashlie damne that quhilk godly men, assembled togither in generall Councel lawfully gathered, have proponed unto us; so without just examination dare we not receive quhatsoever is obtruded unto men under the name of generall Councellis: For plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance.⁷⁶⁰ So farre then as the conncell previs the determination and commandement that it gives bee the plaine Worde of God, so soone do we reverence and imbrace the same. Bot gif men, under the name of a councel, pretend to forge unto us new artickles of our faith, or to make constitutionis repugning to the Word of God; then utterlie we must refuse the same as the doctrine of Devils, quhilk drawis our saules from the voyce of our onlie God to follow the doctrines and constitutiones of men.⁷⁶¹ The cause then quhy that generall Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to Quemadmodum quæ ab hominibus piis, legitime ad generate concilium convocatis nobis proposita sunt, ea non temere aut præcipitanter damnamus; ita nec sine justa examinatione recipere audemus, quicquid generalis concilii nomine nobis obtruditur: quippe cum homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recusamus tanquam doctrinam diabolicam, quæ a Dei Verbo ad constitutiones et doctrinas hominum animas nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges quas Deus non jussisset velut perpetuo duraturas rogarent; neque ut nova de fide dogmata comminiscerentur, neque ut Verbum Dei autoritate sua confirmarent; multo etiam minus ut pro

forge new Artickles of our beleife, nor to give the Word of God authoritie; meikle les to make that to be his Word, or zit the trew interpretation of the same, quhilk wes not before be his haly will expressed in his Word⁷⁶² Bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies,⁷⁶³ and for giving publick confession of their faith to the posteritie following, quhilk baith they did by the authoritie of Goddis written Word, and not by ony opinion or prerogative that they culd not erre, be reasson of their generall assemblie: And this we judge to have bene the chiefe cause of general Councellis. The uther wes for gude policie, and ordour to be constitute and observed in the Kirk, quhilk, as in the house of God,⁷⁶⁴ it becummis al things to be done decently and in ordour.⁷⁶⁵ Not that we think that any policie and an ordour in ceremonies can be appoynted for al ages, times, and places: For as ceremonies, sik as men have devised, ar bot temporall; so may and aucht they to be changed, when they rather foster superstition then that they edifie the Kirk using the same. Verbo Dei, aut verbi divini interpretatione notes obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset: sed cogebantur concilia (de iis loquimur quæ hoc nomine censeri merentur) partim ut hæreses confutarent, partim, ut publicam fidei suæ confessionem ad posteros transmitterent: atque horum utrunque faciebant ex verbi divini scripti autoritate, non autem quod putarent, hujus conventionis causa hac se prærogativa donatum iri, ut errare non possent. Atque hanc præcipuam illis fuisse causam existimamus publicorum conventuum. Erat et altera illa ad disciplinam ordinandam, ut in ecclesia, quæ Dei familia est, omnia honeste atque ordine gererentur: nec hoc tamen in eum sensum accipi volumus, ut credamur existimare unam aliquam legem, et ceremoniarum ritum præscribi posse, qui omnibus et locis et sæculis convenire possit; nam ut ceremoniæ omnes ab hominibus excogitatæ temporariæ sunt, ita cum temporum momentis mutari possunt, et mutari etiam debent, quoties earum usus superstitionem potius alat, quam ecclesiam ædificet.

Art. XXI. Art. XXI. OF THE SACRAMENTIS. DE SACRAMENTIS. As the Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit, Circumcision and the Passeover, the despisers and contemners whereof were not reputed for Gods people;⁷⁶⁶ sa do we acknawledge and confesse that we now in the time of the Evangell have twa chiefe Sacramentes, onelie instituted be the Lord Jesus, and commanded to be used of all they that will be reputed members of his body, to wit, Baptisme and the Supper or Table of the Lord Jesus, called the Communion of his Body and his Blude.⁷⁶⁷ And thir Sacramentes, as weil of Auld as of New Testament, now instituted of God, not onelie to make ane visible difference betwixt his people and they that wes without his league: Bot also to exerce the faith of his Children, and, be participation of the same Sacramentes, to seill in their hearts the assurance of his promise, and of that most blessed conjunction, union and societie, quhilk the elect have with their head Christ Jesus. And this we utterlie damne the vanitie of thay Quemadmodum patres, qui sub lege vivebant, præter eam veritatem quæ sacrificiis repræsentabatur, etiam duo præcipua habebant sacramenta, nempe circumcisionem et pascha; quæ quicunque sprevisset, in populo Dei non censebatur: ita nunc quoque, evangelii tempore, nos duo quidem sacramenta, eaque sola agnoscimus, atque a Christo instituta fatemur; usumque horum omnibus imperatum, qui inter corporis ejus membra censeri volunt: ea sunt baptismus, et coena seu mensa Domini Jesu, quæ et communio corporis et sanguinis ejus nuncupatur. Hæc autem sacramenta, tam Veteris quam Novi Testamenti, instituta credimus a Deo, non modo ut visibile discrimen essent, quo populus Dei ab iis discerneretur qui foedere nobiscum inito non continebantur: sed etiam ut filiorum suorum fidem erga se Deus exerceret; et per horum sacramentorum participationem obsignaret in mentibus nostris promissionum suarum fiduciam, ejus item felicissimæ conjunctionis, unionis et societatis, quæ est omnibus electis cum capite suo

that affirme Saeramentes to be nathing ellis bot naked and baire signes. No, wee assuredlie beleeve that be Baptisine we ar ingrafted in Christ Jesus, to be made partakers of his justice, be quhilk our sinnes ar covered and remitted. And alswa, that in the Supper richtlie used, Christ Jesus is so joined with us, that hee becummis very nurishment and fude of our saules.⁷⁶⁸ Not that we imagine anie transubstantiation of bread into Christes body, and of wine into his naturall blude, as the Papistes have perniciouslie taucht and damnablie beleeved; bot this unioun and conjunction, quhilk we have with the body and blude of Christ Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith carryis us above al things that are visible, carnal, and earthly, and makes us to feede upon the body and blude of Christ Jesus, quhilk wes anes broken and shed for us, quhilk now is in heaven, and appearis in the presence of his Father for us:⁷⁶⁹ And zit notwithstanding the far distance of place quhilk is betwixt his body now glorified in heaven and us now mortal in this eird, zit we man assuredly beleve that the bread quhilk Jesu Christo. Itaque manifestissimæ vanitatis eos damnamus, qui affirmant sacramenta nihil aliud esse præterquam nuda signa: sed persuasissimum habemus, per baptismum nos in Christum inseri, Christi justitiæ participes fieri, per quam peccata nostra tegantur, propter quam veniam et gratiam impetremus. Item quod in coena recto et legitimo usu Christus ita nobiscum sese jungat, ut fiat animarum nostrarum verus victus, verum alimentum. Neque confestim ullam naturæ panis in corpus Christi, aut vini in ejus sanguinem transsubstantiationem imaginamur, quemadmodum Papistæ perniciosissime docuerunt et crediderunt: sed hanc unionem et conjunctionem, quæ nobis est ex vero sacramentorum usu cum Christi corpore, Spiritus Sanctus in nobis operatur; qui nos veræ fidei alls evehit ultra omnia corporea et terrena, aut quæ oculis cerni possint; nobisque proponit epulandum verum corpus Christi, quod semel pro nobis fractum est, et verum sanguinem qui pro nobis fusus est; illud inquam corpus, quod pro nobis in coelis ante Patrem nunc apparet. Id autem corpus ipsum, jam gloriosum et immortale, quod nunc in coelis est, quanquam

wee break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude.⁷⁷⁰ So that we confesse, and undoubtedlie beleeve, that the faithfull, in the richt use of the Lords Table, do so eat the bodie and drinke the blude of the Lord Jesus, that he remaines in them, and they in him: Zea, they are so maid flesh of his flesh, and bone of his bones;⁷⁷¹ that as the eternall God-head hes given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible⁷⁷² ) life and immortalitie; so dois Christ Jesus his flesh and blude eattin and drunkin be us, give unto us the same prerogatives. Quhilk, albeit we confesse are nether given unto us at that time onelie, nether zit be the proper power and vertue of the Sacrament onelie; zit we affirme that the faithfull, in the richt use of the Lords Table, hes conjunctioun with Christ Jesus,⁷⁷³ as the naturall man can not apprehend: Zea, and farther we affirme, that albeit the faithfull, oppressed be negligence and manlie infirmitie, dois not profite sameikle as they wald, in the verie instant action of the Supper; zit sall it after bring frute furth, as livelie seid sawin in gude ground. tanto distet a noiis intervallo, qui nunc mortales in terra degimus; hoc tamen constanter tenemus, panem quem frangimus communionem esse corporis Jesu Christi, et calicem cui benedicimus, sanguinis ejus item esse communionem. Itaque confitemur, et procul dubio credimus, quod fideles, in recto coenæ dominicæ usu, ita corpus Domini Jesu edant, et sanguinem bibant, ut ipsi in Christo maneant, et Christus in eis: quin et caro de carne ejus, et os ex ossibus ejus ita fiunt, ut quemadmodum carni Christi, quæ suapte natura mortalis erat et corruptibilis, divinitas vitam et immortalitatem largita est; ita ut carnem Jesu Christi edimus, et bibimus ejus sanguinem, eisdem et nos prærogativis donamur; quas ut non eo solum tempore nobis donari fatemur, neque vi solum et potestate sacramentorum, sic in recto coenæ dominicæ usu, talem fidelibus cum Christo conjunctionem esse affirmamus, qualem humana mens capere nequeat. Quin illud quoque affirmamus, quanquam fideles, aut negligentia, aut infirmitate conditionis humanæ impediti, in ipso actionis ejus momento eum quem vellent fructum e coena domini non percipiant; verumtamen, velut vitale semen in

For the haly Spirite, quhilk can never be divided fra the richt institution of the Lord Jesus, wil not frustrat the faithfull of the fruit of that mysticall action: Bot all thir, we say, cummis of trew faith, quhilk apprehendis Christ Jesus, who only makis this Sacrament effectuall unto us. And therefore, whosoever sclanders us, as that we affirme or beleeve Sacraments to be naked and bair Signes, do injurie unto us, and speaks against the manifest trueth. Bot this liberallie and franklie we confesse, that we make ane distinctioun betwixt Christ Jesus in his eternall substance, and betwixt the Elements of the Sacratnentall Signes. So that wee will nether worship the Signes, in place of that quhilk is signified be them, nether zit doe we dispise, and interpret them as unprofitable and vaine, bot do use them with all reverence, examining our selves diligentlie before that so we do; because we are assured be the month of the Apostle, That sik as eat of that bread, and drink of that coup unworthelie, are guiltie of the bodie and blude of Christ Jesus.⁷⁷⁴ uberem terram jactum aliquando in frugem erumpet. Spiritus enim Sanctus, qui a vera Christi institutione nunquam potest excludi, non committet, ut hujus mysticæ actionis fructu fideles frustrentur. Hæc autem omnia manare dicimus e veræ fidei fontibus, per quam Jesum Christum apprehendimus, qui unus sacramentorum suorum effectum in nobis producit. Itaque, quicunque nos calumniantur, tanquam sacramenta dicamus aut credamus nuda modo signa esse, non modo adversus nos, sed adversus veritatem sunt contumeliosi. Illud autem ingenue confitemur, nos magnum discrimen facere inter elementa signorum sacramentalium, et æternam Jesu Christi substantiam. Neque enim eum signis exhibemus honorem, qui rei quæ per ea significatur est exhibendus: neque rursus ea contemnimus, aut vana et inutilia esse arbitramur; sed post diligentem nostri examinationem, illis reverenter utimur; persuasum enim habemus ex verbis apostoli, Quicunque ex illo pane edit, aut ex illo calice bibit indigne, eum esse reum corporis et sanguinis Jesu Christi.

Art. XXII. Art. XXII. OF THE RICHT ADMINISTRATIOUN OF THE SACRAMENTIS. DE RECTA ADMINISTRATIONE SACRAMENTORUM. That Sacramentis be richtlie ministrat, we judgetwa things requisite: The ane, that they be ministrat be lauchful Ministers, whom we affirme to be only they that ar appoynted to the preaching of the word, into quhais mouthes God hes put sum Sermon of exhortation, they being men lauchfullie chosen thereto be sum Kirk. The uther, that they be ministrat in sik elements, and in sik sort, as God hes appoynted; else, we affirme, that they cease to be the richt Sacraments of Christ Jesus. And therfore it is that we flee the doctrine of the Papistical Kirk, in participatioun of their sacraments; first, because their Ministers are na Ministers of Christ Jesus; zea (quhilk is mair horrible) they suffer wemen, whome the haly Ghaist will not suffer to teache in the Congregatioun, to baptize: And secundly, because they have so adulterate both the one Sacrament and the uther with their awin inventions, that no part of Christs action abydes in the originall puritie: For Oyle, Salt, Spittill, and sik lyke in Baptisme, ar bot mennis inventiounis. Adoration,Veneration, bearing throw streitis and townes, and keiping of bread in boxis or Ad rectam sacramentorum administrationem duo arbitramur esse necessaria; alterum, ut ea ministratio per legitimos fiat ministros: legitimos autem eos esse asserimus, quibus verbi prædicatio commissa est, in quorum ora Deus exhortationis indidit sermonem, modo legitime ab aliqua electi sint ecclesia: alterum autem, ut sub ea elementorum forma, et in eum morem administrentur quem Deus instituit; alioqui enim vera Christi sacramenta esse desinunt. Eaque causa est, cur in sacramentorum participatione, a papisticæ ecclesiæ communione abhorremus, primum, quod eorum ministri Christi ministri non sunt; et (quod longe detestabilius est) foeminis, quas Spiritus Sanctus ne docere quidem in ecclesia patitur, illi permittunt, ut etiam baptismum administrent. Deinde, quod utrunque sacramentum ita suis commentis adulterarint, ut ejus ceremoniæ, quæ a Christo peracta est, nulla pars antiquam et genuinam suam retineat puritatem: nam oleum, sal, sputum, cæteraque id genus in baptismo, mera sunt hominum commenta: panis veneratio, adoratio, per urbes et vicos gestatio, in pixide conservatio, non est sacramentorum

buistis, ar prophanatioun of Christs Sacramentis, and na use of the same: For Christ Jesus saide, Take, eat, &c., do ze this in remembrance of me.⁷⁷⁵ Be quhilk words and charge he sanctifyed bread and wine, to the Sacrament of his halie bodie and blude, to the end that the ane suld be eaten, and that all suld drinke of the uther, and not that thay suld be keiped to be worshipped and honoured as God, as the Papistes have done heirtofore. Who also committed Sacrilege, steilling from the people the ane parte of the Sacrament, to wit, the blessed coupe. Moreover, that the Sacramentis be richtly used, it is required, that the end and cause why the Sacramentis were institute, be understanded and observed, asweil of the minister as of the receiveris: For gif the opinion be changed in the receiver, the richt use ceassis; quhilk is maist evident be the rejection of the sacrifices: As also gif the teacher planely teache fals doctrine, quhilk were odious and abhominable before God (albeit they were his awin ordinance) because that wicked men use them to an uther end than God hes ordaned. The same affirme we of the Sacraments in the Papistical kirk; in Christi usus, sed prophanatio: Christus enim dixit, Accipite, comedite, etc., hoc facite in mei memoriam. His verbis, atque hoc mandato, panem et vinum in corporis et sanguinis sui sacramenta sanctificavit, ut alterum ederetur, alterum biberetur ab omnibus, non autem ut servarentur ad venerationem, utque instar Dei adorarentur, quod hactenus a papistis est factum. Iidem quoque sacrilegio se alligarunt, cum alteram sacramenti partem, hoc est, sacrum calicem, populo substraxerunt. Præterea, ad rectum sacramentorum usum illud quoque est necessarium, ut intelligatur quem ad finem tam minister, quam qui sacramenta accipit, ea referant: nam qui sacramentum accipit, si secus atqui oportet de fine ejus senserit, ibi sacramenti quoque usus et fructus cessat; quod et in sacrificiorum rejectione est evidens: item si doctor falsam doctrinam palam obtrudat, quamquam sacramenta sint a Deo instituta, tamen quia impii alio quam quo Deus voluit ea referant, ei sunt ingrata et detestabilia. Id autem usuvenire asserimus in sacramentis ecclesiæ papisticæ; tota enim ceremonia a Christo instituta, tam in forma exteriore, quam in fine et fructus

quhilk, we affirme, the haill action of the lord Jesus to be adulterated, asweill in the external forme, as in the end and opinion. Quhat Christ Jesus did, and commanded to be done, is evident be the Evangelistes and be Saint Paull: quhat the Preist dois at his altar we neid not to rehearse. The end and cause of Christs institution, and why the selfesame suld be used, is expressed in thir words, Doe ze this in remembrance of me, als oft as ze sall eit of this bread, and drinke of this coupe, ze sall shaw furth, that is, extoll, preach, magnifie and praise the Lords death, till he cum.⁷⁷⁶ Bot to quhat end, and in what opinioun the Preistes say their Messe, let the wordes of the same, their awin Doctouris and wrytings witnes: To wit, that they, as Mediatoris betwix Christ and his Kirk, do offer unto God the Father, a Sacrifice propitiatorie for the sinnes of the quick and the dead. Quhilk doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiencie of his only Sacrifice, once offered for purgatioun of all they hat sall be sanctifyed,⁷⁷⁷ we utterly abhorre, detest and renounce. opinione, penitus est adulterata; quid Jesus Christus egerit, quid fieri præceperit, id perspicuum est ex evangelistis et Paulo; quid sacerdos agat ad aram, nihil opus est commemorare. Finis et causa cur Christus ea instituerit, et cur nos item eisdem et eodem modo uti debeamus, his verbis diserte exprimitur, Hoc facite in mei memoriam, quoties de hoc pane ederitis, et de hoc calice bibetis, annunciabitis, hoc est, efferetis, vulgabitis, prædicabitis, et prosequemini laudibus mortem Domini donec veniat. Sed quid sacerdotes missando spectent, quam opinionem de missa velint haberi, ipsa missæ verba, ipsi doctores eorum judicabunt, quippe qui, tanquam conciliatores ecclesiæ cum Christo, sacrificium Deo Patri offerant propitiatorium pro peccatis vivorum et mortuorum: Hanc nos eorum doctrinam velut contumeliosam adversus Jesum Christum rejicimus et detestamur; quippe quæ unico sacrificio, semel ab eo pro omnibus qui sanctificabuntur oblato, detrahat, et velut parum efficax in eum usum coarguat.

Art. XXIII. Art. XXIII. TO WHOME SACRAMENTIS APPERTEINE. QUIBUS COMMUNICARI SACRAMENTA DEBEANT. We confesse & acknawledge that Baptisme apperteinis asweil to the infants of the faithfull, as unto them that be of age and discretion: And so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding.⁷⁷⁸ Bot the Supper of the Lord, we confesse to appertaine to sik onely as be of the houshald of Faith, and can trie and examine themselves, asweil in their faith, as in their dewtie towards their Nichtbouris; sik as eite and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie:⁷⁷⁹ And therefore it is, that in our Kirk our Ministers tak publick & particular examination, of the knawledge and conversation of sik as are to be admitted to the Table of the Lord Jesus. Baptismum existimamus non minus communicandum infantibus fidelium, quam iis quibus est rationis et judicii usus: itaque damnamus errorem Anabaptistarum, qui ante fidem et rationis usum negant ad pueros pertinere baptismum. Coenæ autem dominicæ participes esse debere eos modo credimus, qui in familia fidei contineantur; quique sese ipsi probare et examinare possint, non modo in iis quæ proprie ad fidei causam spectant, sed etiam quæ ad officium erga proximum pertineant. At qui edunt et bibunt ex hoc sacra mensa, interim fidei vacui, aut a fraterna caritate alieni, hi indigne edunt. Hanc igitur ob causam, in nostris ecclesiis ministri et publice et privatim de fide et vita eorum cognoscunt, qui ad mensam domini Jesu Christi accedunt. Art. XXIV. Art. XXIV. OF THE CIVILE MAGISTRATE. DE MAGISTRATU CIVILI. We confesse and acknawledge Empyres, Kingdomes, Dominiounis, and Citties to be distincted and ordained be God; the powers and Agnoscimus item et confitemur imperia, regna, dominatus, et civitates, divisas et institutas esse a Deo: item imperatoribus in sua

authoritie in the same, be it of Emperours in their Empyres, of Kingis in their Realmes, Dukes and Princes in their Dominionis, and of utheris Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestatioun of his awin glory, and for the singular profite and commoditie of mankind:⁷⁸⁰ So that whosoever goeth about to take away, or to confound the haill state of Civile policies, now long established; we affirme the same men not onely to be enimies to mankinde, but also wickedly to fecht against Goddis expressed will.⁷⁸¹ Wee farther confesse and acknawledge, that sik persouns as are placed in authoritie ar to be loved, honoured, feared, and halden in most reverent estimatioun;⁷⁸² because that they are the Lieu -tennents of God, in whose Sessiouns God himself dois sit and judge:⁷⁸³ Zea, even the Judges & Princes themselves, to whome be God is given the sword, to the praise and defence of gude men, and to revenge and punish all open malefactors.⁷⁸⁴ Mairover, to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun apperteinis; so that imperia, regibus in regna, ducibus et principibus in dynastias, aliisque magistratibus in suas civitates, jus et potestatem esse ex ordinatione et instituto Dei, ad gloriæ ipsius manifestationem, et singularem humani generis utilitatem et commoditatem. Itaque quicunque id agit, ut jamdiu corroboratum inter homines civilem ordinem aut tollat aut conturbet, eum nos asserimus non modo humani generis esse inimicum, sed adversus expressam Dei voluntatem impium gerere bellum. Præterea asserimus atque affirmamus, iis qui autoritate justa funguntur, omnem laudem, honorem, et reverentiam esse deferendam: propterea, quod cum vices Dei inter homines gerant, in eorum conciliis Deus ipse assideat, ac de ipsis judicibus et principibus (quibus gladium dedit, ut bonos tueantur, et in noxios animadvertant) ipse judicabit. Præterea affirmamus regum, principum, aliorumque magistratuum, vel præcipuum esse munus ut religionem puram tueantur, adulteratam maculis purgent; neque enim ad civilis modo ordinis conservationem, sed ad religionis etiam tutelam sunt instituti, ut idololatriam, omnemque superstitionem in ea oborientem

not onlie they are appointed for Civill policie, bot also for maintenance of the trew Religioun, and for suppressing of Idolatrie and Superstitioun whatsoever: As in David,⁷⁸⁵ Josaphat,⁷⁸⁶ Ezechias,⁷⁸⁷ Josias,⁷⁸⁸ and utheris highlie commended for their zeale in that caise, may be espyed. opprimant: quod in Davide, Josaphat, Ezechia, Josia, aliisque regibus intueri licet, qui ob vehemens studium in puritate religionis tuenda, singularem consequuti sunt laudem. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist Goddis ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them ayde, their counsell and comfort, quhiles the Princes and Rulers vigilantly travell in execution of their office, that the same men deny their helpe, support and counsell to God, quha, be the presence of his Lieu-tennent, dois crave it of them. Ideoque profitemur et palam affirmamus, quicunque magistratui in mora est quo minus suum exerceat munus, is ordinationi Dei resistit, neque a scelere excusari potest. Præterea affirmamus, quicunque auxilium, consilium, operamque suam negat magistratui, ad officium vigilanter et ex fide faciendum, idem suum auxilium, consilium, et operam Deo negat, qui per magistratum, qui vices ejus in terris explet, ea ipsa a nobis exposcit. Art. XXV. Art. XXV. OF THE GUIFTES FREELY GIVEN TO THE KIRK. DE BENEFICIIS LIBERALITER ECCLESIÆ CONCESSIS. Albeit that the Worde of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed according to the Worde of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular Quanquam verbi divini syncera prædicatio, sacramentorum legitima ministratio, et disciplina convenienter verbo Dei exercita, sint certa et minime fallacia veræ ecclesiæ indicia; non continuo tamen quicunque in hunc cætum nomen dedit,

persoun joyned with sik company, be ane elect member of Christ Jesus:⁷⁸⁹ For we acknawledge and confesse, that Dornell, Cockell, and Caffe may be sawen, grow, and in great aboundance lie in the middis of the Wheit, that is, the Reprobate may be joyned in the societie of the Elect, and may externally use with them the benefites of the worde and Sacraments: Bot sik being bot temporall professoures in mouth, but not in heart, do fall backe, and continew not to the end.⁷⁹⁰ And therefore have they na fruite of Christs death, Resurrection nor Ascension. Bot sik as with heart unfainedly beleeve, and with mouth bauldly confesse the Lord Jesus, as before we have said, sall most assuredly receive their guiftes:⁷⁹¹ First, in this life, remission of sinnes, and that be only faith in Christs blude; in samekle, that albeit sinne remaine and continuallie abyde in thir our mortall bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice.⁷⁹² Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh:⁷⁹³ For the Sea sall give her dead; the Earth, they that therin be inclosed; zea, the Eternall our God sall stretche sit electum Jesu Christi membrum: scimus enim lolium, zisania, aliasque id genus frugum pestes, una cum tritico seri, copioseque posse crescere; hoc est, impios posse in eundem cum electis coetum coire, et assidue cum eisdem verbi et sacramentorum beneficiis uti: verum hujuscemodi homines, qui ad tempus, neque id quidem ex animo, veritatem profitentur, retro abeunt, neque ad finem usque perseverant; ideoque nullus ex morte, resurrectione, et ascensione, Christi fructus ad eos pertinet. At qui et animo persuasum habent, et ore constanter confitentur Dominum Jesum Christum, eo quo superius diximus modo, hæc haud dubie recipient beneficia: primum, in hac vita peccatorum condonationem, idque duntaxat in sanguine Christi; adeo ut quanquam peccatum remaneat, et continenter habitet in hoc mortali nostro corpore, non tamen imputabitur nobis, sed condonabitur, atque operietur Christi justitia. Deinde in generali illo judicio redivivum cuique suum restituetur corpus; mare enim suos reddet mortuos, terra item quos sinu suo clausos tenet; ac sempiternus ille noster Deus manum suam super pulverem extendet, surgentque

out his hand on the dust, and the dead sall arise uncorruptible,⁷⁹⁴ and that in the substance of the selfe same flesh that every man now beiris,⁷⁹⁵ to receive according to their warkis, glory or punishment:⁷⁹⁶ For sik as now delyte in vanity, cruelty, filthynes, superstition or Idolatry, sal be adjudged to the fire unquencheable: In quhilk they sall be tormented for ever, asweill in their awin bodyes, as in their saules, quhilk now they give to serve the Devill in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus, we constantly beleve, that they sall receive glorie, honor, and immortality, to reigne for ever in life everlasting with Christ Jesus⁷⁹⁷ to whose glorified body all his Elect sall be made lyke,⁷⁹⁸ when he sall appeir againe in judgement, and sall rander up the kingdome to God his Father, who then sall bee, and ever sall remaine all in all things God blessed for ever:⁷⁹⁹ To whome, with the Sonne and with the haly Ghaist, be all honour and glorie, now and ever. So be it. mortui in eo ipso quod quisque tulerat corpore, sed jam immortali et incorruptibili, ut recipiant, juxta opera sua, aut gloriam aut poenam; nam crudeles, flagitiosi, idololatræ, quique rerum partim inanium, partim etiam impiarum studio in hac vita tenebantur, ad ignis inextincti supplicium damnabuntur: ibique sempiternis cruciabuntur poenis non modo corpora, sed etiam animæ, quas in servitutem diabolo in omnem immunditiæ et nequitiæ usum addixerant. At qui in bonorum operum exercitio ad finem usque perseverabunt, Christumque fidenter profitebuntur, eos persuasissimum habemus in gloriam, honorem, et immortalitatem assumptum iri, ut vivi perpetuo regnent cum Christo; cujus corpori glorioso omnes electi ejus conformabuntur, cum is rursus in judicio comparebit, regnumque Deo Patri tradet, qui tum erit, et in perpetuum perseverabit in omnibus et per omnia Deus in æternum benedictus: cui, cum Filio et Spiritu Sancto, omnis honor et gloria, et nunc et in æternum. Amen. Arise (O Lord) and let thy enimies be confounded; let them Exurge Domine, et confundantur inimici tui. Fugiant a facie

flee from thy presence that hate thy godlie Name. Give thy servands strenth to speake thy word in bauldnesse, and let all Natiouns cleave to thy trew knawledge. Amen. tua qui oderunt sanctum nomen tuum. Da servis tuis virtutem, ut cum omni fiducia verbum tuum eloquantur; omnesqne nationes veritatem tuam agnoscant et amplectantur. Amen. Thir Acts and Artickles ar red in the face of Parliament, and ratifyd be the thre Estatis, at Edinburgh the 17 day of August, the Zeir of GOD 1560 Zeiris.