Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.—Habakkuk 2.4.

[Laws and Acts: Excerpts provided by TrueCovenanter.com.]

LAWS AND ACTS:
That is,
Excerpts from the
Laws, Acts, Constitutions, &
Public Declarations
of Sundry Nations

ONCE FAVOURED WITH THE LIGHT OF THE
GOSPEL OF
JESUS CHRIST,

King of Kings, and Lord of Lords.

Thou camest down also upon mount Sinai, and spakest with them from heaven,
and gavest them right judgments, and true laws, good statutes
and commandments... But they and our fathers dealt proudly,
and hardened their necks, and hearkened not to
thy commandments
.—Nehemiah 9.13,16.

Nation:Scotland
Reign:James VI
Parliament:The First Parliament of King James the Sixth (1567-12-15 — 1567-12-29)
Session:Only Session of the First Parliament of James VI

3. Anent the annulling of the Actes of Parliament, made against God his word, and maintenance of Idolatrie in ony times bypast.

(4)

3. Anent the annulling of the Acts of Parliament, made against God’s word, and maintenance of Idolatry in any times bypast.

ITEM, Our Soveraine Lord, with advise of his dearest Regent, and three Estaitis of this present Parliament, ratifyis & apprevis the Acte underwritten, made in the Parliament {337} haldin at Edinburgh the 24. day of August, the zeir of God, ane thousand five hundredth threescore zeiris, And of new in this present Parliament statutis and ordainis the said Act, to be as a perpetual Law to all our Soveraine Lordis liegis in all times cumming. Of the quhilk the tenour followis. THE quhilk day, For-sameikle as there hes beene divers and sindrie Acts of Parliament, made in King JAMES the First, Secund, Thrid, Fourt and Fift times, Kinges of SCOTLAND for the time, and als in our Soveraine Ladies tyme, not aggreing with Gods haly word, and be them divers persones tuke occasion to maintaine Idolatrie and superstition within the Kirk of GOD, and repressing of sik persones, as were professours of the said word, quhairthrow divers innocents did suffer. And for eschewing of sik inconvenientes in time cumming, the three Estaites of Parliament, hes annulled, and declared all sik Acts made in times bypast, not agreing with God his word, and now contrary to the Confessioun of Faith, according to the said word, published in this Parliament, to be of nane availe, force nor effect. And decernis the said Acts, and every ane of them, to have na effect nor strength in time to cum, bot the samin to be abolished and extinguished for ever, in sa far as any of the foirsaidis Acts are repugnant, and contrarie to the Confessioun of Faith, and word of GOD foirsaid, ratyfied and approved be the Estaites in this present Parliament. And therefore decernis and ordainis, the contraveners of the samin Act, in ony time hereafter, to be punisched, according to the Lawes. Of the quhilk Confession of the Faith, the tenour followes.

ITEM, Our Sovereign Lord, with advice of his dearest Regent, and three Estates of this present Parliament, ratifies & approves the Act underwritten, made in the Parliament {337} holden at Edinburgh the 24th day of August, the year of God, one thousand five hundred and sixty years, And of new in this present Parliament statutes and ordains the said Act, to be as a perpetual Law to all our Sovereign Lord’s lieges in all times coming. Of the which the tenour follows: THE which day, Forsomuch as there has been divers and sundry Acts of Parliament, made in King JAMES the First, Second, Third, Fourth and Fifth times, Kings of SCOTLAND for the time, and as in our Sovereign Lady’s time, not agreeing with God’s holy word, and by them divers persons took occasion to maintain Idolatry and superstition within the Kirk of GOD, and repressing of such persons, as were professors of the said word, where-through divers innocents did suffer. And for eschewing of such inconveniences in time coming, the three Estates of Parliament, has annulled, and declared all such Acts made in times bypast, not agreeing with God’s word, and now contrary to the Confession of Faith, according to the said word, published in this Parliament, to be of none avail, force, nor effect. And decerns the said Acts, and every one of them, to have no effect nor strength in time to come, but the same to be abolished and extinguished for ever, insofar as any of the foresaids Acts are repugnant, and contrary to the Confession of Faith, and word of GOD foresaid, ratified and approved by the Estates in this present Parliament. And therefore decerns and ordains, the contraveners of the same Act, in any time hereafter, to be punished, according to the Laws. Of the which Confession of the Faith, the tenour follows.



The CONFESSION of the FAITH and DOCTRINE, beleeved and Professed be the Protestantes of SCOTLAND, exhibited to the Estatis of the same in Parliament, and be their publick votis authorized, as a doctrine grounded upon the infallible word of God.[1]

The CONFESSION of the FAITH and DOCTRINE, believed and Professed by the Protestants of SCOTLAND, exhibited to the Estates of the same in Parliament, and by their publick votes authorized, as a doctrine grounded upon the infallible word of God.[2]

1. Of God.

1. Of God.

Deut. 6.4.
1 Cor, 8.6.
Esai. 44.5,6.
1 Tim. 1.17.
1 Kin. 8.17.
2 Chr. 8.18.
Psal. 139.7,8.
Gen. 17.1.
1 Tim. 6.15,16.
Exod. 3.14,15.
Mat. 28.19.
1 Joh. 5.7.
Gen. 1.1.
Heb. 11.3.
Act. 17.28.
Prov. 16.4.

WE confesse and acknawledge ane onely GOD, to whom onelie we must cleave, whome onelie we must serve, whom onelie we must worship, and in whom onlie we must put our trust, Who is Eternal, {338} Infinit, Unmeasurable, Incomprehensible, Omnipotent, Invisible, ane in substance, and yet distinct in three personnis, the Father, the Sonne, and the Holie Ghost, Be whom we confesse and believe all thinges in heaven and earth, alswel Visible as Invisible, to have bene created, to be reteined in their being, and to be ruled and guyded be his inscrutable Providence, to sik end, as his Eternal Wisdome, Goodnes, and Justice hes appoynted them, to the manifestation of his awin glorie.

WE confess and acknowledge one only GOD, to whom only we must cleave, whom only we must serve, whom only we must worship, and in whom only we must put our trust, Who is Eternal, {338} Infinite, Unmeasurable, Incomprehensible, Omnipotent, Invisible, one in substance, and yet distinct in three persons, the Father, the Son, and the Holy Ghost, By whom we confess and believe all things in heaven and earth, as well Visible as Invisible, to have been created, to be retained in their being, and to be ruled and guided by his inscrutable Providence, to such end, as his Eternal Wisdom, Goodness, and Justice has appointed them, to the manifestation of his own glory.

Deut. 6.4.
1 Cor, 8.6.
Isa. 44.5,6.
1 Tim. 1.17.
1 Kings 8.17.
2 Chr. 8.18.
Psalm 139.7,8.
Gen. 17.1.
1 Tim. 6.15,16.
Exod. 3.14,15.
Matt. 28.19.
1 John 5.7.
Gen. 1.1.
Heb. 11.3.
Acts 17.28.
Prov. 16.4.

2. Of the Creatioun of man.

2. Of the Creation of man.

Gen. 1.26,27,28, &c.
Colos. 3.10.
Eph. 4.24.
Gen. 3.6.
Gen. 2.17.

WE confesse and acknawledge, this our GOD to have created man, to wit, our first father Adam, to his awin Image and similitude, to whome he gave wisedome, Lordship, Justice, Free-will, and cleir knowledge of himselfe, sa that in the haill nature of man, there culd be noted no imperfectioun. Fra quhilk honour and perfectioun, man and woman did bothe fall: the woman being deceived be the Serpent, and man obeying the voyce of the woman, both conspyring against the Soveraine Majestie of GOD, who in expressed words had before threatned death, gif they presumed to eat of the forbidden tree.

WE confess and acknowledge, this our GOD to have created man, to wit, our first father Adam, [according] to his own Image and similitude, to whom he gave wisdom, Lordship, Justice, Free-will, and clear knowledge of himself, so that in the whole nature of man, there could be noted no imperfection. From which honour and perfection, man and woman did both fall: the woman being deceived by the Serpent, and man obeying the voice of the woman, both conspiring against the Sovereign Majesty of GOD, who in expressed words had before threatened death, if they presumed to eat of the forbidden tree.

Gen. 1.26,27,28, &c.
Colos. 3.10.
Eph. 4.24.
Gen. 3.6.
Gen. 2.17.

3. Of Original sinne.

3. Of Original sin.

Psal. 51.7.
Rom. 5.10.
Rom. 7.5.
2 Tim. 2.26.
Eph. 2.1,2,3.
Rom. 5.14,21.
Rom. 6.23.
John. 3.5.
Rom. 5.1.
Phil. 1.29.

BE Quhilk transgressioun, commounlie called Original sinne, wes the Image of God utterlie defaced in man, and he and his posteritie of nature become Enimies to GOD, slaves to Sathan, and servandis unto sin. In sameikle that death everlasting hes had, and sall have power and dominioun, over all that have not been, ar not, or sall not be regenerated from above, quhilk regeneratioun is wrocht be the power of the holie Ghost, working in the hartes of the elect of God, ane assured faith in the promise of God, reveiled to us in his word, be quhilk Faith we apprehend Christ Jesus, with the graces and benefites promised in him. {339}

BY Which transgression, commonly called Original sin, was the Image of God utterly defaced in man, and he and his posterity of nature become Enemies to GOD, slaves to Satan, and servants unto sin. Insomuch that death everlasting has had, and shall have power and dominion, over all that have not been, are not, or shall not be regenerated from above, which regeneration is wrought by the power of the holy Ghost, working in the hearts of the elect of God, an assured faith in the promise of God, revealed to us in his word, by which Faith we apprehend Christ Jesus, with the graces and benefits promised in him. {339}

Psalm 51.7.
Rom. 5.10.
Rom. 7.5.
2 Tim. 2.26.
Eph. 2.1,2,3.
Rom. 5.14,21.
Rom. 6.23.
John 3.5.
Rom. 5.1.
Phil. 1.29.

4. Of the Revelatioun of the promise.

4. Of the Revelation of the promise.

Gen. 3.9.
Gen. 3.15.
Gen. 12.3.
Gen. 15.5,6
2 Sam. 7.14.
Esai. 7.14.
Esai. 9.6.
Hag. 2.6.
Joh. 8.56.

FOR This we constantlie beleeve, that God, after the feirful and horrible defection of man fra his obedience, did seek Adam againe, call upon him, rebuke his sin, convict him of the same, and in the end made unto him ane most joyful promise, to wit, that the seed of the woman suld break down the Serpents head, that is, he suld destroy the works of the devil. Quhilk promise, as it was repeated, and made mair cleare from time to time: so was it imbraced with joy, and maist constantlie received of all the faithful, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so foorth to the incarnatioun of Christ Jesus, all (we meane the faithful Fathers under the Law) did see the joyful daie of Christ Jesus, and did rejoyce.

FOR This we constantly believe, that God, after the fearful and horrible defection of man from his obedience, did seek Adam again, call upon him, rebuke his sin, convict him of the same, and in the end made unto him a most joyful promise, to wit, that the seed of the woman should break down the Serpent’s head, that is, he should destroy the works of the devil. Which promise, as it was repeated, and made more clear from time to time: so was it embraced with joy, and most constantly received of all the faithful, from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus, all (we mean the faithful Fathers under the Law) did see the joyful day of Christ Jesus, and did rejoice.

Gen. 3.9.
Gen. 3.15.
Gen. 12.3.
Gen. 15.5,6
2 Sam. 7.14.
Isa. 7.14.
Isa. 9.6.
Hag. 2.6.
John 8.56.

5. The continuance, increase, and preservatioun of the Kirk.

5. The continuance, increase, and preservation of the Kirk.

Ezech. 6.6,8,9, &c.
Gen. 12.1.
Gen. 13.1.
Exod. 1.1.
Exod. 1.20.
Josh. 1.3. & 23.4.
1 Sam. 10.1.
1 Sam. 16.13.
2 Sam. 7.12.
2 Kin. 17.13.
2 Kin. 17.15,16, &c.
2 King. 24.3,4, &c.
Deut. 28.36,48.
2 Kin. 25.1, &c.
Dan. 9.2.
Ezr. 1. &c.
Hag. 1.14.
Zach. 3.1.

WE Maist constantly beleeve, that God preserved, instructed, multiplied, honoured, decored, and from death called to life, his Kirk in all ages fra Adam, till the cumming of Christ Jesus in the flesh. For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied, the same he marveilouslie preserved, and mair marveilouslie delivered, from the bondage and tyrannie of Pharaoh, to them he gave his Lawes, constitutions & ceremonies, them he possessed in the Land of Canaan, to them after Judges and after Saul, he gave David to be King, to whome hee made promise, that of the fruite of his loynes suld ane sit for ever upon his Regal seat. To this same people from time to time he sent Prophets, to reduce them to the right way of their God: from the quhilk oftentimes they declined, be Idolatry. and albeit that for their stubborne contempt of Justice, he was compelled to give them into the hands of their enimies, as befoir was threatned be the mouth of Moses, in sa meikle that the haly Cittie was destroyed, the Temple burnt with fire, and the haill Land left desolate the {340} space of lxx. zears: Zit of mercy did he reduce them againe to Jerusalem, where the Cittie and Temple were reedified, and they against all temptations and assaults of Sathan did abide, till the Messias came, according to the promise.

WE Most constantly believe, that God preserved, instructed, multiplied, honoured, decored [adorned], and from death called to life, his Kirk in all ages from Adam, till the coming of Christ Jesus in the flesh. For Abraham he called from his Father’s country, him he instructed, his seed he multiplied, the same he marvelously preserved, and more marvelously delivered, from the bondage and tyranny of Pharaoh, to them he gave his Laws, constitutions & ceremonies, them he possessed in the Land of Canaan, to them after Judges and after Saul, he gave David to be King, to whom he made promise, that of the fruit of his loins should one sit for ever upon his Regal seat. To this same people from time to time he sent Prophets, to reduce them to the right way of their God: from the which oftentimes they declined, by Idolatry. And albeit that for their stubborn contempt of Justice, he was compelled to give them into the hands of their enemies, as before was threatened by the mouth of Moses, insomuch that the holy City was destroyed, the Temple burnt with fire, and the whole Land left desolate the {340} space of 70 years: Yet of mercy did he reduce them again to Jerusalem, where the City and Temple were re-edified [rebuilt], and they against all temptations and assaults of Satan did abide, till the Messiah came, according to the promise.

Ezek. 6.6,8,9, &c.
Gen. 12.1.
Gen. 13.1.
Exod. 1.1.
Exod. 1.20.
Josh. 1.3. & 23.4.
1 Sam. 10.1.
1 Sam. 16.13.
2 Sam. 7.12.
2 Kings 17.13.
2 Kings 17.15,16, &c.
2 Kings 24.3,4, &c.
Deut. 28.36,48.
2 Kings 25.1, &c.
Dan. 9.2.
Ezra 1. &c.
Hag. 1.14.
Zech. 3.1.

6. Of the incarnation of Christ Jesus.

6. Of the incarnation of Christ Jesus.

Gal. 4.4.
Luk. 1.31.
Mat. 1.18.
Mat. 2.1.
Rom. 1.3.
Mat. 1.23.
Joh. 1.45.
1 Tim. 2.5.

QUHEN The fulnes of time came, God sent his Sonne, his eternal Wisdome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, to wit, of a Virgine, and that be operatioun of the holie Ghost: And so was borne the just seede of David, the Angel of the great Counsel of God, the very Messias promised, whome we confesse and acknawledge Emmanuel, very God and very man, two perfit natures united, and joyned in one persoun. Be quhilk our Confessioun we condemne the damnable and pestilent heresies of Arrius, Marcion, Eutyches, Nestorius, and sik uthers, as either did denie the eternite of his God-head, or the veritie of his humaine nature, or confounded them, or zit devided them.

WHEN The fullness of time came, God sent his Son, his eternal Wisdom, the substance of his own glory into this world, who took the nature of man-head of the substance of woman, to wit, of a Virgin, and that by operation of the holy Ghost: And so was born the just seed of David, the Angel of the great Counsel of God, the very Messiah promised, whom we confess and acknowledge Emmanuel, very God and very man, two perfect natures united, and joined in one person. By which our Confession we condemn the damnable and pestilent heresies of Arrius, Marcion, Eutyches, Nestorius, and such others, as either did deny the eternity of his God-head, or the verity of his human nature, or confounded them, or yet divided them.

Gal. 4.4.
Luke 1.31.
Matt. 1.18.
Matt. 2.1.
Rom. 1.3.
Matt. 1.23.
John 1.45.
1 Tim. 2.5.

7. Why it behooved the Mediator to be very God and very Man.

7. Why it behooved the Mediator to be very God and very Man.

Ephes. 1.3,4,5,6.

WE acknawledge and confesse, that this maist wonderous conjunction betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternal and immutable decree of God, from quhilk all our Salvation springs and depends.

WE acknowledge and confess, that this most wondrous conjunction betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternal and immutable decree of God, from which all our Salvation springs and depends.

Ephes. 1.3,4,5,6.

8. Electioun.

8. Election.

Ephes. 1.11
Mat. 25.34.
Ephes. 1.21,22.
Heb. 2.7.8.
Psal. 22.11.
Heb. 13.20.
1 Pet. 2.24. & 5.4.
Psal. 130.3.
Psal. 143.3.
1 Tim. 2.5.
Joh. 1.12.
Joh. 20.17.
Rom. 5.17,18,19.
Rom. 8.15.
Gal. 4.5,6.
Act. 17.26.
Heb. 2.11,12.
1 Pet. 3.18,
Esai. 53.8.
Act. 2.24.
1 Joh. 1.2.
Act. 20.28.
1 Tim. 3.16.
John. 3.16.

FOR that same Eternal God and Father, who of meere grace elected us in Christ Jesus his Sonne, befoir the foundation of the warld was laide, appointed him to be our head, our Brother, our Pastor, and great Bishop of our sauls. Bot because that the enimitie betwixt the Justice of God and our sins was sik, that na flesh be it selfe culd, or might have attained unto God: It behooved that the Sonne of God suld descend unto us, and take himself a bodie of our bodie, flesh of our flesh, and bone of our bones, and so {341} become the Mediator betwixt God and man, giving power to so many as beleeve in him to be the Sonnes of God, as himselfe dois witnesse I passe up to my Father, and unto zour Father, to my God, and unto zour God. Be quhilk maist holie fraternitie, quhatsaever wee have tynt in Adam, is restored unto us againe. And for this cause, ar we not affrayed to call God our Father, not sa-meikle because he hes created us (quhilk we have common with the Reprobate) as for that, that he hes given to us his onely Sonne, to be our Brother, and given unto us grace, to acknawledge and imbrace him for our onlie Mediatour, as before is said. It behooved farther the Messias and Redemer to be very God, and very man, because he was to underlie the punishment due for our transgressions, and to present himselfe in the presence of his Fathers Judgement, as in our person, to suffer for our transgression and inobedience, be death to overcome him that was author of death. Bot because the onely God-head culd not suffer death, neither zit culd the onlie man-head overcome the samin, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer and be subject to death, (quhilk we had deserved) And the infinit and invincible power of the uther, to wit, of the God-head; suld triumph and purchesse to us life, libertie & perpetual victory: And so we confess, & maist undoubtedly beleeve.

FOR that same Eternal God and Father, who of mere grace elected us in Christ Jesus his Son, before the foundation of the world was laid, appointed him to be our head, our Brother, our Pastor, and great Bishop of our souls. But because that the enmity betwixt the Justice of God and our sins was such, that no flesh by itself could, or might have attained unto God: It behooved that the Son of God should descend unto us, and take himself a body of our body, flesh of our flesh, and bone of our bones, and so {341} become the Mediator betwixt God and man, giving power to so many as believe in him to be the Sons of God, as himself does witness: I pass up to my Father, and unto your Father, to my God, and unto your God. By which most holy fraternity, whatsoever we have tynt [lost] in Adam, is restored unto us again. And for this cause, are we not afraid to call God our Father, not so much because he has created us (which we have common with the Reprobate) as for that, that he has given to us his only Son, to be our Brother, and given unto us grace, to acknowledge and embrace him for our only Mediatour, as before is said. It behooved farther the Messiah and Redeemer to be very God, and very man, because he was to underlie the punishment due for our transgressions, and to present himself in the presence of his Father’s Judgment, as in our person, to suffer for our transgression and disobedience, by death to overcome him that was author of death. But because the only God-head could not suffer death, neither yet could the only man-head overcome the same, he joined both together in one person, that the imbecility of the one, should suffer and be subject to death, (which we had deserved) And the infinite and invincible power of the other, to wit, of the God-head, should triumph and purchase to us life, liberty & perpetual victory: And so we confess, & most undoubtedly believe.

Ephes. 1.11
Matt. 25.34.
Ephes. 1.21,22.
Heb. 2.7.8.
Psalm 22.11.
Heb. 13.20.
1 Pet. 2.24. & 5.4.
Psalm 130.3.
Psalm 143.3.
1 Tim. 2.5.
John 1.12.
John 20.17.
Rom. 5.17,18,19.
Rom. 8.15.
Gal. 4.5,6.
Acts 17.26.
Heb. 2.11,12.
1 Pet. 3.18,
Isa. 53.8.
Acts 2.24.
1 John 1.2.
Acts 20.28.
1 Tim. 3.16.
John 3.16.

9. Christs death, Passion and Burial.

9. Christ’s Death, Passion, and Burial.

Heb. 10.1, &c. 12.
Esai. 53.5.
Heb. 12.3.
Joh. 1.29.
Mat. 26.11.
Deut. 21.23.
Mar. 15.1,2.
Gal. 3.13.
Luk. 23.1,2.
Mat. 26.38.
2 Cor. 5.
Heb. 9.12.
Heb. 10.5.

THAT Our Lord Jesus offered himselfe a voluntary Sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns, that hee being the cleane innocent Lamb of GOD, was damned in the presence of ane earthlie Judge, That we suld be absolued befoir the tribunal seat of our God. That he suffered not onlie the cruel death of the Crosse (quhilk was accursed be the sentence of God) bot also that he suffered for a season the wrath of his Father, quhilk sinners had deserved. Bot zit we avow that he remained the only well beloved & blessed Sonne of his Father, even in the middest {342} of his anguish and torment, quhilk hee suffered in bodie and saule, to make the full satisfaction for the sinnes of the people. After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne, quhilk gif ony affirme, we nathing doubt to avow, that they ar blasphemous against Christs death, and the everlasting purgation and satisfaction, purchased to us be the same.

[We acknowledge & confess] THAT Our Lord Jesus offered himself a voluntary Sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressions, that he being the clean innocent Lamb of GOD, was damned in the presence of an earthly Judge, That we should be absolved before the tribunal seat of our God. That he suffered not only the cruel death of the Cross (which was accursed by the sentence of God) but also that he suffered for a season the wrath of his Father, which sinners had deserved. But yet we avow that he remained the only well-beloved & blessed Son of his Father, even in the midst {342} of his anguish and torment, which he suffered in body and soul, to make the full satisfaction for the sins of the people. After the which we confess and avow, that there remains no other Sacrifice for sin, which if any affirm, we nothing doubt to avow, that they are blasphemous against Christ’s death, and the everlasting purgation and satisfaction, purchased to us by the same.

Heb. 10.1, &c. 12.
Isa. 53.5.
Heb. 12.3.
John 1.29.
Matt. 26.11.
Deut. 21.23.
Mark 15.1,2.
Gal. 3.13.
Luke 23.1,2.
Matt 26.38.
2 Cor. 5.
Heb. 9.12.
Heb. 10.5.

10. Resurrectioun.

10. Resurrection.

Act. 2.23.
Act. 3.26.
Rom. 6.5,9.
Act. 2.24.
Rom. 4.25.
Heb. 2.14,15.
Mat. 28.4.
Mat. 27.52,53.
Mat. 28.5.
Joh. 20.27. & 21.7.
Luk. 24.41,42,43.
Joh. 21.12,13.

WE undoubtedlie believe, that in sameikle as it was impossible, that the dolours of death sulde reteine in bondage the Author of life, that our LORD JESUS crucified, dead and buryed, quha descended into Hell, did ryse againe for our Justification, and destroying of him quha wes the Author of death, brocht life againe to us, that wer subject to death, and to the bondage of the same. We knaw that his Resurrection, wes confirmed be the testimonie of his verie Enemies, be the Resurrection of the dead, quhais Sepultures did oppen, and they did rise, and appeared to mony, within the Cittie of Jerusalem. It was also confirmed be the testimonie of his Angels, and be the senses and Judgments of his Apostles, and of uthers, quha had conversation, and did eate and drink with him, after his Resurrection.

WE undoubtedly believe, that insomuch as it was impossible, that the dolours of death should retain in bondage the Author of life, that our LORD JESUS crucified, dead, and buried, who descended into Hell, did rise again for our Justification, and destroying of him who was the Author of death, brought life again to us, that were subject to death, and to the bondage of the same. We know that his Resurrection, was confirmed by the testimony of his very Enemies, by the Resurrection of the dead, whose Sepulchers did open, and they did rise, and appeared to many, within the City of Jerusalem. It was also confirmed by the testimony of his Angels, and by the senses and Judgments of his Apostles, and of others, who had conversation, and did eat and drink with him, after his Resurrection.

Acts 2.23.
Acts 3.26.
Rom. 6.5,9.
Acts 2.24.
Rom. 4.25.
Heb. 2.14,15.
Matt. 28.4.
Matt. 27.52,53.
Matt. 28.5.
John 20.27. & 21.7.
Luke 24.41,42,43.
John 21.12,13.

11. Ascension.

11. Ascension.

Luk. 24.51
Act. 1.9.
Mat. 28.6.
Mar. 16.9.
Luk. 24.6.
Joh. 20.9.
Mat. 28.18.
1 Joh. 2.1.
1 Tim. 2.5.
Psal. 110.1.
Mat. 22.44.
Mar. 12.36.
Luke. 20.42,43.
Act. 1.1.
Act. 3.19.
2 Thes. 1.4,5,6,7,8.
Mat. 25.34.
Rev. 21.27.
Esa. 66.24.
Mat. 25.41.
Mar. 9.44,46,48.
Mat. 22.13.
2 Pet. 3.11.
2 Cor. 5.11.
Luk. 21.28.
Joh. 15.1, &c.
Esai. 7.14.
Eph. 1.22.
Col. 1.18.
Heb. 9.11,15.
Heb. 10.21.
1 Joh. 2.1.
1 Tim. 2.5.

WE nathing doubt, bot the self same bodie, quhilk was borne of the Virgine, was crucified, dead, and buried, and quhilk did rise againe did ascend into the heavens, for the accomplishment of all thinges: quhere in our names, and for our comfort, he hes received all power in heaven and earth, quhere he sittes at the richt hand of the Father inaugurate in his Kingdome, Advocate and onelie Mediator for us. Quhilk Glory, honour, and prerogative, he alone amonges the Brethren sall possess, till that all his Enemies be made his futestule, as that we undoubtedlie beleeve, they sall be in the final Judgement: To the Execution whereof we certainelie beleve, that the same our Lord JESUS {343} sall visiblie returne, as that hee was sene to ascend. And then wee firmely believe, that the time of refreshing and restitution of all things sall cum, in sa-meikle that thir, that fra the beginning have suffered violence, injurie, and wrang, for richteousnes sake, sall inherit that blessed immortalitie promised fra the beginning. Bot contrariwise the stubburne, in-obedient, cruel oppressours: filthie personis, Idolaters, and all such sortes of unfaithful, sall be cast in the dungeoun of utter darkenesse, where the worme sall not die, neither zit their fyre sall bee extinguished. The remembrance of quhilk day, and of the Judgement to be executed in the same, is not onelie to us ane brydle, whereby our carnal lustes are refrained, bot alswa sik inestimable comfort, that nether may the threatning of worldly Princes, nether zit the feare of temporal death and present danger, move us to renounce and forsake that blessed societie, quhilk we the members have with our head and onelie Mediator CHRIST JESUS, whom we confesse and avow to be the Messias promised, the onlie head of his Kirk, our just Lawgiver, our onlie hie Priest, Advocate, and Mediator. In quhilk honoures and offices, gif man or Angel presume to intrude themself, we utterlie detest and abhorre them, as blasphemous to our Soveraine and supreme Governour CHRIST JESUS.

WE nothing doubt, but the self-same body, which was born of the Virgin, was crucified, dead, and buried, and which did rise again did ascend into the heavens, for the accomplishment of all things: where in our names, and for our comfort, he has received all power in heaven and earth, where he sits at the right hand of the Father inaugurate in his Kingdom, Advocate and only Mediator for us. Which Glory, honour, and prerogative, he alone amongst the Brethren shall possess, till that all his Enemies be made his footstool, as that we undoubtedly believe, they shall be in the final Judgment: To the Execution whereof we certainly believe, that the same our Lord JESUS {343} shall visibly return, as that he was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, insomuch that these, that from the beginning have suffered violence, injury, and wrong, for righteousness sake, shall inherit that blessed immortality promised from the beginning. But contrariwise the stubborn, disobedient, cruel oppressors: filthy persons, Idolaters, and all such sorts of unfaithful [unbelievers], shall be cast into the dungeon of utter darkness, where the worm shall not die, neither yet their fire shall be extinguished. The remembrance of which day, and of the Judgment to be executed in the same, is not only to us a bridle, whereby our carnal lusts are refrained, but also such inestimable comfort, that neither may the threatening of worldly Princes, nether yet the fear of temporal death and present danger, move us to renounce and forsake that blessed society, which we the members have with our head and only Mediator CHRIST JESUS, whom we confess and avow to be the Messiah promised, the only head of his Kirk, our just Lawgiver, our only high Priest, Advocate, and Mediator. In which honours and offices, if man or Angel presume to intrude himself, we utterly detest and abhor them, as blasphemous to our Sovereign and supreme Governour CHRIST JESUS.

Luke 24.51
Acts 1.9.
Matt. 28.6.
Mark 16.9.
Luke 24.6.
John 20.9.
Matt. 28.18.
1 John 2.1.
1 Tim. 2.5.
Psalm 110.1.
Matt. 22.44.
Mark 12.36.
Luke 20.42,43.
Acts 1.1.
Acts 3.19.
2 Thes. 1.4,5,6,7,8.
Matt. 25.34.
Rev. 21.27.
Isa. 66.24.
Matt. 25.41.
Mark 9.44,46,48.
Matt. 22.13.
2 Pet. 3.11.
2 Cor. 5.11.
Luke 21.28.
John 15.1, &c.
Isa. 7.14.
Eph. 1.22.
Col. 1.18.
Heb. 9.11,15.
Heb. 10.21.
1 John 2.1.
1 Tim. 2.5.

12. Faith in the holy Ghost.

12. Faith in the Holy Ghost.

Mat. 16.17.
Joh. 14.26.
Joh. 15.26.
Joh. 14.11.
Act. 5.4.
Joh. 16.13.
Col. 2.13.
Eph. 2.1.
Joh. 9.39.
Revel. 3.17
Mat. 17.17.
Mar. 9.19.
Luk. 9.41.
Joh. 6.63.
Mica. 7.8.
1 King. 8.38.
Psal. 100.3.
Rom. 5.10.
John. 3.5.
Titus. 3.5.
Rom. 5.8.
Phil. 3.9.
Phil. 1.6.
2 Cor. 3.5.
Eph. 1.6.

THIS Our Faith and the assurance of the same, proceeds not fra flesh and blude, that is to say, fra na natural powers within us, bot is the inspiration of the holy Ghost: whome we confesse GOD equal with the Father, and with his Sonne, quha sanctifyis us, and brings us in all veritie be his awin operation, without whome we sulde remaine for ever enimies to GOD, and ignorant of his Sonne Christ Jesus. For of nature we are so dead, so blind, and so perverse, that nether can we feill when we ar pricked, see the licht when it shines, nor assent to the will of God when it is reveiled, unles the Spirit of the Lord Jesus quicken that quhilkis dead, remove the darknesse from our myndes, {344} and bowe our stubburne hearts to the obedience of his blessed will. And so as we confesse, that God the Father created us, when we were not: as his Sonne our LORD JESUS redeemed us, when wee were enimies to him: so also do we confesse that the holy Ghost doth sanctifie and regenerat us, without all respect of ony merite proceeding from us: be it before, or be it after our Regeneration. To speak this ane thing zit in mair plaine words: As we willingly spoyle ourselves of all honour, and gloir of our awin creation, and redemption: so do we also of our Regeneration & Sanctification: for of ourselves we ar not sufficient to think one gude thocht, bot he quha hes begun the wark in us, is onlie he that continewis us in the same, to the praise and glorie of his undeserved grace.

THIS Our Faith and the assurance of the same, proceeds not from flesh and blood, that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost: whom we confess GOD equal with the Father, and with his Son, who sanctifies us, and brings us into all verity [truth] by his own operation, without whom we should [would] remain forever enemies to GOD, and ignorant of his Son Christ Jesus. For of nature we are so dead, so blind, and so perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness from our minds, {344} and bow our stubborn hearts to the obedience of his blessed will. And so as we confess, that God the Father created us, when we were not: as his Son our LORD JESUS redeemed us, when we were enemies to him: so also do we confess that the holy Ghost doth sanctify and regenerate us, without all respect of any merit proceeding from us: be it before, or be it after our Regeneration. To speak this one thing yet in more plain words: As we willingly spoil ourselves of all honour, and glory of our own creation, and redemption: so do we also of our Regeneration & Sanctification: for of ourselves we are not sufficient to think one good thought, but he who has begun the work in us, is only he that continues us in the same, to the praise and glory of his undeserved grace.

Matt. 16.17.
John 14.26.
John 15.26.
John 14.11.
Acts 5.4.
John 16.13.
Col. 2.13.
Eph. 2.1.
John 9.39.
Revel. 3.17
Matt. 17.17.
Mark 9.19.
Luke 9.41.
John 6.63.
Micah 7.8.
1 Kings 8.38.
Psalm 100.3.
Rom. 5.10.
John 3.5.
Titus 3.5.
Rom. 5.8.
Phil. 3.9.
Phil. 1.6.
2 Cor. 3.5.
Eph. 1.6.

14. The cause of gude warkes.

14. The cause of good works.

Eph. 2.10.
Phil. 2.13.
Joh. 15.5.
Rom. 8.9.
Rom. 7.15,16,17, &c.
Gal. 5.17.
Rom. 8.16.
Rom. 7.24.
Rom. 8.22.
Rom. 6.12.
Eph. 4.17,18,19.
2 Tim. 2.26.
Joh. 15.5.

SA That the cause of gude warks, we confesse to be not our free will, bot the Spirit of the LORD JESUS, who dwelling in our hearts be trewe faith, bringis furth sik warkes, as God hes prepared for us to walke in. For this wee maist boldelie affirme, that blasphemy it is to say, that Christ abydes in the heartes of sik, as in whome there is no Spirit of sanctification. And therefore we feir not to affirme, that murtherers, oppressers, cruel persecuters adulterers, huremongers, filthy persouns, Idolaters, drunkards, thieves, and all workers of iniquity, have nether trew faith, nether ony portion of the Spirit of the LORD JESUS: so long as obstinatlie they continew in their wickednes. For how soone that ever the Spirit of the Lord Jesus (quhilk Gods elect children receive be trew faith) taks possession in the heart of ony man, so soone dois he regenerate & renew the same man. So that he beginnis to hait that quhilk before he loved, & begins to love that quhilk befoir he hated, & fra thine cummis that continual battel, quhilk is betwixt the flesh and the Spirit in Gods Children: till the flesh & natural man, according to the awin corruption, lustes for things pleisand & delectable unto the self, and grudges in adversity, is lyfted up in prosperity, and at every {345} moment is prone & reddie to offend the Majestie of God. Bot the Spirit of God, quhilk gives witnessing to our Spirit, that we are the Sonnes of God, makis us to resist filthie pleasures, and to groane in Gods presence, for deliverance fra this bondage of corruption: And finally to triumph over sin, that it reigne not in our mortal bodyis. This battel hes not the carnal men, being destitute of Gods Spirit, bot dois follow and obey sinne with greedines, and without repentance, even as the Devil, and their corrupt lustes do prick them. Bot the Sonnes of God, as before wes said, dois fecht against sinne, dois sob and murne, when they perceive themselves tempted in iniquitie: & gif they fall, they rise againe with earnest and unfained repentance, and thir thingis they do not be their awin power, bot the power of the Lord JESUS, without whom they were able to do nothing.

SO That the cause of good works, we confess to be not our free will, but the Spirit of the LORD JESUS, who dwelling in our hearts by true faith, brings forth such works, as God has prepared for us to walk in. For this we most boldly affirm, that blasphemy it is to say, that Christ abides in the hearts of such, as in whom there is no Spirit of sanctification. And therefore we fear not to affirm, that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, Idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, neither any portion of the Spirit of the LORD JESUS: so long as obstinately they continue in their wickedness. For how soon that ever the Spirit of the Lord Jesus (which God’s elect children receive by true faith) takes possession in the heart of any man, so soon does he regenerate & renew the same man. So that he begins to hate that which before he loved, & begins to love that which before he hated, & from thence comes that continual battle, which is betwixt the flesh and the Spirit in God’s Children: till the flesh & natural man, according to their own corruption, lusts for things pleasing & delectable unto itself, and grudges in adversity, is lifted up in prosperity, and at every {345} moment is prone & ready to offend the Majesty of God. But the Spirit of God, which gives witnessing to our Spirit, that we are the Sons of God, makes us to resist filthy pleasures, and to groan in God’s presence, for deliverance from this bondage of corruption: And finally to triumph over sin, that it reign not in our mortal bodies. This battle has not the carnal men, being destitute of God’s Spirit, but do follow and obey sin with greediness, and without repentance, even as the Devil, and their corrupt lusts do prick them. But the Sons of God, as before was said, do fight against sin, do sob and mourn, when they perceive themselves tempted into iniquity: & if they fall, they rise again with earnest and unfeigned repentance, and these things they do not by their own power, but the power of the Lord JESUS, without whom they were able to do nothing.

Eph. 2.10.
Phil. 2.13.
John 15.5.
Rom. 8.9.
Rom. 7.15,16,17, &c.
Gal. 5.17.
Rom. 8.16.
Rom. 7.24.
Rom. 8.22.
Rom. 6.12.
Eph. 4.17,18,19.
2 Tim. 2.26.
John 15.5.

15. What warkes ar reputed gude befoir God.

15. What works are reputed good before God.

Exod. 20.3, &c.
Deut. 4.7, &c.
Luk. 2.75.
Mica. 6.11.
Eph. 6.1,7.
Ezech. 22.1, &c.
1 Cor. 6.19,20.
1 Thes. 4.4,5,6.
Jerem. 22.3,9, &c.
Esai. 50.1, &c.
Thes. 14.6.
Rom. 13.2.
Ezech.22.13, &c.
1 Joh. 3.4.
Rom. 14.23.
Heb. 11.6.
1 Sam. 15.22.
1 Cor. 10.31.
1 Joh. 3.4.
Esai. 29.13.
Mat. 15.9.
Mar. 7.7.

WE Confesse and acknawledge, that God hes given to man his holy Law, in quhilk not only ar forbidden all sik warkes as displeis and offend his Godly Majestie, bot alswa ar commanded all sik as pleis him, and as he hes promised to rewaird. And thir warks be of twa sortes. The ane are done to the honour of God, the uther to the profite of our Nichtbouris: and both have the reveiled will of God for their assurance. To have ane God, to worschip and honour him, to call upon him in all our troubles, reverence his holy name, to heare his word, to beleive the same, to communicate with his holy Sacraments, are the warkes of the first Tabill. To honour Father, Mother, Princes, and Rulers, and superiour powers: to love them, to support them, zea to obey their charges (not repugning to the commandement of God) to save the lives of Innocents, to represse tyrannie, to defend the oppressed, to keepe our bodies cleane and halie, to live in sobernes and temperance, to deal justlie with all men both in word and deed: and finally, to represse all appetite of our Nichtbouris hurt, are the gude warkes of the secund Tabill quhilk are maist pleising and acceptabil unto {346} God, as the warkes that are commanded be himselfe. The contrary quhairof, is sinne maist odious, quhilk alwayes displeisis him, and provokes him to anger: As not to call upon him alone, when we have need, nor to hear his word with reverence, to contemne and despise it, to have or worschip Idols, to maintene and defend Idolatrie, lichtlie to esteeme the reverend name of God, to prophane, abuse, or contemne the Sacraments of Christ Jesus, to disobey or resist ony that God hes placed in Authoritie (quhill they passe not over the boundes of their office) to murther, or to consent thereto, to beare hatred, or to let Innocent blude bee sched, gif wee may withstand it. And finally, the transgression of ony uther commandement in the first or secund Tabil: we confesse and affirme to be sinne, by the quhilk Gods anger and displesure is kindled against the proud unthankful warld. So that gude warkes we affirm to be thir onlie, that are done in faith, and at Gods commandement, quha in his Lawe hes expressed what the thingis be that pleis him. And evil warkis we affirme not only thir that expressedly ar done against Gods commaundement: bot thir alswa that in matteris of Religioun, and worschipping of God, hes na uther assurance bot the inventioun and opinioun of man: quhilk God fra the beginning hes ever rejected, as be the Prophet Esay, and be our Maister CHRIST JESUS we ar taught in thir words, In vaine do they worschip me, teaching for doctrines the precepts of men.

WE Confess and acknowledge, that God has given to man his holy Law, in which not only are forbidden all such works as displease and offend his Godly Majesty, but also are commanded all such as please him, and as he has promised to reward. And these works be of two sorts. The one are done to the honour of God, the other to the profit of our Neighbours: and both have the revealed will of God for their assurance. To have one God, to worship and honour him, to call upon him in all our troubles, reverence his holy name, to hear his word, to believe the same, to communicate with his holy Sacraments, are the works of the first Table [of the Law]. To honour Father, Mother, Princes, and Rulers, and superior powers: to love them, to support them, yea to obey their charges (not repugning to the commandment of God) to save the lives of Innocents, to repress tyranny, to defend the oppressed, to keep our bodies clean and holy, to live in soberness and temperance, to deal justly with all men both in word and deed: and finally, to repress all appetite of our Neighbour’s hurt, are the good works of the second Table [of the Law] which are most pleasing and acceptable unto {346} God, as the works that are commanded by himself. The contrary whereof, is sin most odious, which always displeases him, and provokes him to anger: As not to call upon him alone, when we have need, nor to hear his word with reverence, to contemn and despise it, to have or worship Idols, to maintain and defend Idolatry, lightly to esteem the reverend name of God, to profane, abuse, or contemn the Sacraments of Christ Jesus, to disobey or resist any that God has placed in Authority (while they pass not over the bounds of their office) to murder, or to consent thereto, to bear hatred, or to let Innocent blood be shed, if we may withstand it. And finally, the transgression of any other commandment in the first or second Table: we confess and affirm to be sin, by the which God’s anger and displeasure is kindled against the proud unthankful world. So that good works we affirm to be these only, that are done in faith, and at God’s commandment, who in his Law has expressed what the things be that please him. And evil works we affirm not only these that expressly are done against God’s commandment: but these also that in matters of Religion, and worshipping of God, have no other assurance but the invention and opinion of man: which God from the beginning has ever rejected, as by the Prophet Isaiah, and by our Master CHRIST JESUS we are taught in these words, In vain do they worship me, teaching for doctrines the precepts of men.

Exod. 20.3, &c.
Deut. 4.7, &c.
Luke 2.75.
Micah 6.11.
Eph. 6.1,7.
Ezek. 22.1, &c.
1 Cor. 6.19,20.
1 Thes. 4.4,5,6.
Jeremiah 22.3,9, &c.
Isa. 50.1, &c.
1 Thes. 4.6.
Rom. 13.2.
Ezek. 22.13, &c.
1 John 3.4.
Rom. 14.23.
Heb. 11.6.
1 Sam. 15.22.
1 Cor. 10.31.
1 John 3.4.
Isa. 29.13.
Matt. 15.9.
Mark 7.7.

16. The perfectioun of the Law, and the imperfectioun of man.

16. The perfection of the Law, and the imperfection of man.

Lev. 18.5.
Gal. 3.12.
1 Tim. 1.18.
Rom. 7.12.
Psal. 19.7,8,9, &c.
Deut. 5.29.
Rom. 10.3.
1 Kin. 8.46.
2 Chro. 6.36.
Eccl. 7.22.
Pro. 20.9.
1 Joh. 1.8.
Rom. 10.4.
Gal. 3.13.
Deut. 27.26.
Phil. 2.15.
Esai. 64.6.
Luk. 17.10.

THE Law of God we confesse and acknawledge maist just, maist equal, maist halie, and maist perfite, commaunding thir thingis, quhilk being wrocht in perfectioun, were abill to give life, and abill to bring man to Eternal felicitie. Bot our nature is sa corrupt, sa weake, and sa unperfite, that we ar never abil to fulfill the warkes of the Law in perfectioun. Zea, gif we say we have na sinne, evin after we ar regenerated, we deceive ourselves, and the veritie of God is not in us. And therefore, it behoovis us to apprehend Christ Jesus with his Justice and satisfaction, {347} quha is the end and accomplishment of the Law, be quhome we ar set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfill not the same in all poyntes. For God the Father beholding us, in the body of his Sonne Christ Jesus, acceptis our imperfite obedience, as it were perfite, and covers our warks, quhilk ar defyled with mony spots, with the Justice of his Sonne. We do not meane that that we ar so set at liberty, that wee awe na obedience to the Law (for that before wee have plainly confessed) bot this we affirme, that na man in earth (Christ Jesus onlie except) hes given, gives, or sall give in worke, that obedience to the Law, quhilk the Law requiris. Bot when we have done all things, we must fall downe and unfeinedly confesse, that we are unprofitable servands. And therefore, quhosoever boastis themselves of the merits of their awin works, or put their trust in the works of Superergation, boast themselves in that, quhilk is nocht, and put their trust in damnable Idolatry.

THE Law of God we confess and acknowledge most just, most equal, most holy, and most perfect, commanding these things, which being wrought in perfection, were able to give life, and able to bring man to Eternal felicity. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfill the works of the Law in perfection. Yea, if we say we have no sin, even after we are regenerated, we deceive ourselves, and the verity [truth] of God is not in us. And therefore, it behooves us to apprehend Christ Jesus with his Justice [Righteousness] and satisfaction, {347} who is the end and accomplishment of the Law, by whom we are set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfill not the same in all pointes. For God the Father beholding us, in the body of his Son Christ Jesus, accepts our imperfect obedience, as it were perfect, and covers our works, which are defiled with many spots, with the Justice [Righteousness] of his Son. We do not mean that that we are so set at liberty, that we owe no obedience to the Law (for that before we have plainly confessed) but this we affirm, that no man in earth (Christ Jesus only excepted) has given, gives, or shall give in work, that obedience to the Law, which the Law requires. But when we have done all things, we must fall down and unfeignedly confess, that we are unprofitable servants. And therefore, whosoever boasts themselves of the merits of their own works, or puts their trust in the works of Supererogation, boast themselves in that, which is nought, and put their trust in damnable Idolatry.

Lev. 18.5.
Gal. 3.12.
1 Tim. 1.18.
Rom. 7.12.
Psalm 19.7,8,9, &c.
Deut. 5.29.
Rom. 10.3.
1 Kings 8.46.
2 Chron. 6.36.
Eccl. 7.22.
Prov. 20.9.
1 John 1.8.
Rom. 10.4.
Gal. 3.13.
Deut. 27.26.
Phil. 2.15.
Isa. 64.6.
Luke. 17.10.

17. Of the Kirk.

17. Of the Kirk.

Mat. 28.20.
Eph. 1.4.
Col. 1.18.
Eph. 5.23,24,25,29.
Apoc. 7.9.
Eph. 2.19.
Eph. 4.5.
Joh. 5.24.
Joh. 17.6.
1 Tim. 2.19.
Joh. 13.14.
Eph. 1.10.
Col. 1.10.
Heb. 12.4.

AS We believe in ane God, Father, Sonne, and halie Ghaist: sa do we maist constantly believe, that from the beginning there hes bene, and nowis, and to the end of the warld sall be, ane Kirk, that is to say, ane company and multitude of men chosen of God, who richtly worship and imbrace him, be trew faith in Christ Jesus, quha is the only head of the same Kirk, quhilk alswa is the bodie and spouse of Christ Jesus, quhilk Kirk is Catholike, that is, universal, because it conteinis the Elect of all ages, of all Realmes, Nations, and Tounges, be they of the Jewes, or be they of the Gentiles, quha have communion and societie with God the Father, and with his Son Christ Jesus, throw the sanctificatioun of his haly Spirit, and therefore is it called the Communion, not of prophane persounes, bot of Sancts, quha as citizenis of the heavenly Jerusalem, have ye fruitioun of the maist inestimable benefites, to wit, of ane God ane LORD JESUS, ane Faith, and ane Baptisme: out of the quhilk Kirk, there is {348} nouther lyfe, nor Eternal felicitie. And therefore we utterly abhorre the blasphemie of them that affirme, that men quhilk live according to equitie and Justice, sall be saved, quhat Religioun that ever they have professed. For as without CHRIST JESUS, there is nouther life nor Salvation: so sall there nane be participant thereof, bot sik as the Father hes given unto his Sonne CHRIST JESUS, and they that in time cum unto him, avowe his doctrine and beleeve into him, (we comprehend the Children with the faithful parentes) this Kirk is Invisible, knawen onelie to God, quha alane knawis whom he hes chosen, and comprehends alsweil (as said is) the Elect that be departed, commonlie called the Kirk Triumphant, and they that zit live and fecht against sinne and Sathan, as sall live hereafter.

AS We believe in one God, Father, Son, and Holy Ghost: so do we most constantly believe, that from the beginning there has been, and now is, and to the end of the world shall be, one Kirk, that is to say, one company and multitude of men chosen of God, who rightly worship and embrace him, by true faith in Christ Jesus, who is the only head of the same Kirk, which also is the body and spouse of Christ Jesus, which Kirk is Catholick, that is, universal, because it contains the Elect of all ages, of all Realms, Nations, and Tongues, be they of the Jews, or be they of the Gentiles, who have communion and society with God the Father, and with his Son Christ Jesus, through the sanctification of his Holy Spirit, and therefore is it called the Communion, not of profane persons, but of Saints, who as citizens of the heavenly Jerusalem, have the fruition of the most inestimable benefits, to wit, of one God, one LORD JESUS, one Faith, and one Baptism: out of the which Kirk, there is {348} neither life, nor Eternal felicity. And therefore we utterly abhor the blasphemy of them that affirm, that men which live according to equity and Justice, shall be saved, what Religion soever they have professed. For as without CHRIST JESUS, there is neither life nor Salvation: so shall there none be participant thereof, but such as the Father has given unto his Son CHRIST JESUS, and they that in time come unto him, avow his doctrine and believe in him, (we comprehend the Children with the faithful parents.) This Kirk is Invisible, known only to God, who alone knows whom he has chosen, and comprehends aswell (as said is) the Elect that be departed, commonly called the Kirk Triumphant, and they that yet live and fight against sin and Satan, as shall live hereafter.

Matt. 28.20.
Eph. 1.4.
Col. 1.18.
Eph. 5.23,24,25,29.
Rev. 7.9.
Eph. 2.19.
Eph. 4.5.
John 5.24.
John 17.6.
1 Tim. 2.19.
John 13.14.
Eph. 1.10.
Col. 1.10.
Heb. 12.4.

18. The immortalitie of the Saules.

18. The immortality of the Souls.

Apo. 14.13.
Esai. 25.8.
Apoc. 7.16,17.
Apoc. 21.4.
Apoc. 16.10,11.
Esai. 66.24.
Mar. 9.44,46,48.
Luk 23.43.
Luk. 16.24,25.
Apoc. 6.9,10.

THE Elect departed are in peace and rest fra their labours: not that they sleep, and come to a certaine Oblivion, as some Phantastickes do affirme: bot that they are delivered fra all feare and torment, and all temptatioun, to quhilk we and all God his Elect are subject in this life, and therefore do beare the name of the Kirk Militant: As contrariwise, the reprobate, and unfaithful departed have anguish, torment, and paine, that cannot be expressed. Sa that neither are the ane nor the uther in sik sleepe, that they feele not their torment, as the Parable of Christ Jesus in the 16. of Luke, his words to the thiefe and thir wordes of the saules crying under the Altar: O Lord, thou that art righteous and just, How long sall thou not revenge our blude upon thir that dwellis in the Earth, dois declair.

THE Elect departed are in peace and rest from their labours: not that they sleep, and come to a certain Oblivion, as some Fantasticks do affirm: but that they are delivered from all fear and torment, and all temptation, to which we and all God’s Elect are subject in this life, and therefore do bear the name of the Kirk Militant: As contrariwise, the reprobate, and unfaithful departed have anguish, torment, and pain, that cannot be expressed. So that neither are the one nor the other in such sleep, that they feel not their torment, as the Parable of Christ Jesus in the 16th [chapter] of Luke, his words to the thief and these words of the souls crying under the Altar: O Lord, thou that art righteous and just, How long shalt thou not revenge our blood upon these that dwell in the Earth, do declare.

Rev. 14.13.
Isa. 25.8.
Rev. 7.16,17.
Rev. 21.4.
Rev. 16.10,11.
Isa. 66.24.
Mark 9.44,46,48.
Luke 23.43.
Luke 16.24,25.
Rev. 6.9,10.

19. Of the notes, be the quhilk the trewe Kirk is decerned, fra the false, and quha sall be Judge of the doctrine.

19. Of the notes, by the which the true Kirk is discerned, from the false, and who shall be Judge of the doctrine.

Gen. 4.8.
Gen. 21.9.
Gen. 27.41.
Mat. 23.34.
Joh. 15.18,19.
Joh. 11.35.
Joh. 15.20,24.
Act. 4.1, &c.
Act. 5.17. &c.
Gen. 4.1.
Psa. 48.1,2.
Mat. 5.35.
Joh. 12.42.
Eph. 2.20.
Act. 2.42.
Joh. 10.27.
Joh. 18.37.
1 Cor. 1.13.
1 Cor. 11.20,23.
Mat. 28.19,20.
Marc. 16.15.
Rom. 4.11.
Mat. 18.15,16,17.
1 Cor. 5.5.
Mat. 18.20. 1 Cor. 1.1.
2 Cor. 1.1.
Gal. 1.2.
Eph. 1.1.
Act. 16.9,10. & 18.1, &c.
1 Cor. 1. &c.
Act. 20.17, &c.
Joh. 20.31.
2 Tim. 3.16,17.
2 Pet. 1.20,21. Joh. 5.29. Eph. 4.4.

BECAUSE That Sathan from the beginning, hes laboured to deck his pestilent Synagoge with the title of the Kirk of GOD, and hes inflamed the heartes of cruel murtherers, to persecute, trouble and molest, the trewe Kirk {349} and members thereof, as Cain did Abel, Ismael Isaac, Esau Jacob, and the haill Priesthead of the Jewes Christ Jesus himselfe, and his Apostles after him. It is ane thing maist requisite, that the true Kirk be decerned fra the filthie Synagogues, be cleare and perfite notes, least we being deceived, receive and imbrace to our awin condemnatioun, the ane for the uther. The notes, signes, and assured takens, whereby the immaculate Spouse of Christ Jesus is knawen fra the horrible harlot, the Kirk Malignant: We affirme are neither Antiquitie, Title usurped, Lineal descence, place appoynted, nor Multitude of men approving ane error: for Cain in age and title was preferred to Abel and Seth: Ierusalem had prerogative above all places of the Earth, where also were the Priests lineally descended fra Aaron, And greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and approved Christ Jesus and his doctrine: and zit as we suppose, no man of sound Judgement, will grant that ony of the forenamed, were the Kirk of God. The notes therefore of the trew Kirk of God, we beleeve, confesse and avow to be, first the trew preaching of the word of God, into the quhilk God hes revealed himselfe unto us, as the writings of the Prophets and Apostles dois declair. Secondly, the right administration of the Sacraments of Christ Jesus, quhilk mon be annexed unto the word and promise of God, to seale and confirme the same in our hearts. Last, Ecclesiastical discipline uprightlie ministred, as God his word prescribes, whereby vice is repressed, and vertew nurished. Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe about two or three) there without all doubt is the trew Kirk of Christ: who according unto his promise, is in the midst of them. Not that universal, of quhilk we have before spoken, bot particular, sik as was in Corinthus, Galatia, Ephesus, and uther places, in quhilk the Ministrie was planted be Paul, and were of himselfe named the Kirks of God: and sik Kirks, we the inhabitantis of the Realme of SCOTLAND, professoris of Christ Jesus, professis our selfis to {350} have in our Citties, Townes, and places reformed, for the doctrine taucht in our Kirkis, conteined in the writen worde of God, to wit, in the buiks of the auld, and new Testamentis, in those buikis we meane, quhilk of the ancient have beene reputed canonical. In the quhilk we affirme, that all thingis necessary to be beleeved, for the salvation of man-kinde, is sufficiently expressed. The interpretation quhairof, wee confesse, neither appertaines to private, nor publick persone, neither 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. When controversie then happinis, 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 halie Ghaist uniformelie speakes, within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done. For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of Unitie, is in nathing contrarious unto himselfe. Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councel, repugne to the plaine worde of God, written in ony uther place of the Scripture, it is ane thing maist certaine, that there is not the true understanding and meaning of the haily Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare not receive nor admit ony interpretation, quhilk repugnes to ony principal poynt of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie.

BECAUSE That Satan from the beginning, has laboured to deck his pestilent Synagogue with the title of the Kirk of GOD, and has inflamed the hearts of cruel murderers, to persecute, trouble, and molest, the true Kirk {349} and members thereof, as Cain did Abel, Ishmael Isaac, Esau Jacob, and the whole Priesthood of the Jews Christ Jesus himself, and his Apostles after him. It is a thing most requisite, that the true Kirk be discerned from the filthy Synagogues, by clear and perfect notes, lest we being deceived, receive and embrace to our own condemnation, the one for the other. The notes, signs, and assured tokens, whereby the immaculate Spouse of Christ Jesus is known from the horrible harlot, the Kirk Malignant: We affirm are neither Antiquity, Title usurped, Lineal descent, place appointed, nor Multitude of men approving an error: for Cain in age and title was preferred to Abel and Seth: Jerusalem had prerogative above all places of the Earth, where also were the Priests lineally descended from Aaron, And greater number followed the Scribes, Pharisees, and Priests, then unfeignedly believed and approved Christ Jesus and his doctrine: and yet as we suppose, no man of sound Judgment, will grant that any of the forenamed, were the Kirk of God. The notes therefore of the true Kirk of God, we believe, confess and avow to be: First, the true preaching of the word of God, in the which God has revealed himself unto us, as the writings of the Prophets and Apostles do declare. Secondly, the right administration of the Sacraments of Christ Jesus, which must be annexed unto the word and promise of God, to seal and confirm the same in our hearts. Last, Ecclesiastical discipline uprightly ministered, as God’s word prescribes, whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, and of any time continue (be the number never so few about two or three) there without all doubt is the true Kirk of Christ: who according unto his promise, is in the midst of them. Not that universal, of which we have before spoken, but particular, such as was in Corinth, Galatia, Ephesus, and other places, in which the Ministry was planted by Paul, and were of himself named the Kirks of God: and such Kirks, we the inhabitants of the Realm of SCOTLAND, professors of Christ Jesus, profess ourselves to {350} have in our Cities, Towns, and places reformed, for the doctrine taught in our Kirks, contained in the written word of God, to wit, in the books of the Old, and New Testaments, in those books we mean, which of the ancient have been reputed canonical. In the which we affirm, that all things necessary to be believed, for the salvation of mankind, is sufficiently expressed. The interpretation whereof, we confess, neither appertains to private, nor publick person, neither yet to any Kirk, for any preeminence, or prerogative personally or locally, which one has above another, but appertains to the Spirit of God, by the which also the Scripture was written. When controversy then happens, for the right understanding of any place or sentence of Scripture, or for the reformation of any abuse within the Kirk of God, we ought not so much to look what men before us have said or done, as unto that which the Holy Ghost uniformly speaks, within the body of the Scriptures, and unto that which Christ Jesus himself did, and commanded to be done. For this is a thing universally granted, that the Spirit of God, which is the Spirit of Unity, is in nothing contrary unto himself. If then the interpretation, determination, or sentence of any Doctor, Kirk, or Council, repugn to the plain word of God, written in any other place of the Scripture, it is a thing most certain, that there is not the true understanding and meaning of the Holy Ghost, although that Councils, Realms, and Nations have approved and received the same. For we dare not receive nor admit any interpretation, which repugns to any principal point of our faith, or to any other plain text of Scripture, or yet unto the rule of charity.

Gen. 4.8.
Gen. 21.9.
Gen. 27.41.
Matt. 23.34.
John 15.18,19.
John 11.35.
John 15.20,24.
Acts 4.1, &c.
Acts 5.17. &c.
Gen. 4.1.
Psalm 48.1,2.
Matt. 5.35.
John 12.42.
Eph. 2.20.
Acts 2.42.
John 10.27.
John 18.37.
1 Cor. 1.13.
1 Cor. 11.20,23.
Matt. 28.19,20.
Mark. 16.15.
Rom. 4.11.
Matt. 18.15,16,17.
1 Cor. 5.5.
Matt. 18.20. 1 Cor. 1.1.
2 Cor. 1.1.
Gal. 1.2.
Eph. 1.1.
Acts 16.9,10. & 18.1, &c.
1 Cor. 1. &c.
Acts 20.17, &c.
John 20.31.
2 Tim. 3.16,17.
2 Pet. 1.20,21. John 5.29. Eph. 4.4.

20. The authoritie of the Scriptures.

20. The authority of the Scriptures.

1 Tim. 3.16,17.
Joh. 10.27.

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 Angels. Wee affirme therefore, that sik as allege the Scripture, to {351} 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 alwayes heares and obeyis the voyce of her awin spouse and Pastor, bot takes not upon her to be Maistres over the samin.

AS We believe and confess the Scriptures of God sufficient to instruct, and make the man of God perfect: so do we affirm, and avow the authority of the same, to be of God, and neither to depend on men, nor Angels. We affirm therefore, that such as allege the Scripture, to {351} have no other authority, but that which it has received from the Kirk, to be blasphemous against God, and injurious to the true Kirk, which always hears and obeys the voice of her own spouse and Pastor, but takes not upon her to be Mistress over the same.

1 Tim. 3.16,17.
John 10.27.

21. Of general Councels, of their Power, Authoritie and cause of their Convention.

21. Of general Councils, of their Power, Authority, and cause of their Convention.

Gal. 2.11,12,13,14.
1 Tim. 4.1,2,3.
Col. 2.18,19,20, 21,22,23.
Act. 15.1. &c.
1 Tim. 3.15.
Heb. 3.2.
1 Cor. 14.40.

AS We do not rashlie damne that quhilk godly men assembled togither in general Councel lawfully gathered, have proponed unto us, so without just examination, dare we not receive quhatsoever is obtruded unto us by men under the name of general Councels: for plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. So farre then, as the Councel provis 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. The cause then quhy that general Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to 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 was not before, be his haly will, expressed in his word: bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies, and for giving publick confession of their faith, to the posterite following, quhilk baith they did by the authoritie of Gods written word, and not by ony opinion or prerogative, that they culd not erre, be reason of their general assemblie: And this we judge to have beene the chiefe cause of general Councellis. The uther was for gude policie and ordour, {352} to be constitute and observed in the Kirk, quhilk (as in the house of God) it becummis all things to be done decently and in ordour. Not that we think, that any policie, and an ordour in Ceremonies, can be appoynted for all ages, times and places, for as ceremonies, sik as men have devised, ar bot temporal: so may and aucht they to be changed, when they rather foster superstition, then that they edifie the Kirk, using the same.

AS We do not rashly damn that which godly men assembled together in general Councils lawfully gathered, have proponed unto us, so without just examination, dare we not receive whatsoever is obtruded unto us by men under the name of general Councils: for plain it is, as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far then, as the Council proves the determination and commandment that it gives, by the plain word of God: so soon do we reverence and embrace the same. But if men under the name of a Council, pretend to forge unto us, new Articles of our faith, or to make constitutions repugning to the word of God: then utterly we must refuse the same, as the doctrine of Devils, which draws our souls from the voice of our only God, to follow the doctrines and constitutions of men. The cause then why that general Councils convened, was neither to make any perpetual Law, which God before had not made, neither yet to forge new Articles of our belief, nor to give the word of God authority, much less to make that to be his word, or yet the true interpretation of the same, which was not before, by his holy will, expressed in his word: but the cause of Councils (we mean of such as merit the name of Councils) was partly for confutation of heresies, and for giving publick confession of their faith, to the posterity following, which both they did by the authority of God’s written word, and not by any opinion or prerogative, that they could not err, by reason of their general assembly: And this we judge to have been the chief cause of general Councils. The other was for good policy and order, {352} to be constitute and observed in the Kirk, which (as in the house of God) it becomes all things to be done decently and in order. Not that we think, that any policy, and one order in Ceremonies, can be appointed for all ages, times, and places, for as ceremonies, such as men have devised, are but temporal: so may and ought they to be changed, when they rather foster superstition, than that they edify the Kirk, using the same.

Gal. 2.11,12,13,14.
1 Tim. 4.1,2,3.
Col. 2.18,19,20, 21,22,23.
Acts 15.1. &c.
1 Tim. 3.15.
Heb. 3.2.
1 Cor. 14.40.

22. Of the Sacramentes.

22. Of the Sacraments.

Gen. 17.10.
Exod. 12.3, &c.
Gen. 17.4.
Num. 9.13.
Mat. 28.19.
Mar. 16.17.
Mat. 26.26.
Mar. 14.22.
Luk. 22.19.
1 Cor. 11.24.
1 Cor. 10.16. Rom. 6.3,4,5.
Gal. 3.27. Mar. 16.19.
Luk. 24.51.
Act. 1.11.
Act. 3.21.
1 Cor. 10. Eph. 5.30.
Mat. 27.50.
Mar. 15.37.
Luk. 23.46.
Joh. 19.30.
Joh. 6.51,53, 54,55,56,57,58. 1 Cor. 11.28,29.

AS The Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit, Circumcision & the Passe-over, the despisers and contemners whereof, were not reputed of Gods people: sa do we acknawledge and confesse, that we now in the time of the Evangel, have twa chiefe Sacramentes onelie, instituted be the Lord Jesus, & 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 & blude. And thir Sacramentes alsweil 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 herts the assurance of his promise, & of that most blessed conjunction, union and societie, quhilk the elect have with their head Christ Jesus. And this wee utterlie damne the vanitie of they, that affirme Sacramentes to be nathing else bot naked & baire signes. No, wee assuredlie beleeve, that be Baptisme, 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 joyned with us, that hee becummis very nurishment and fude of our saules. Not that we imagine anie transubstantiation of Bread into Christes body, and of Wine into his natural blude, as the Papistes have perniciouslie taucht, and damnablie beleeved: bot this unioun and conjunction, quhilk we have with the body & {353} blude of Christ Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith caryis us above all things that are visible, carnal, and earthly, & 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: And zit notwithstanding the far distance of place, quhilkis betwixt his body, now glorified in Heaven, and us now mortal in this earth. zit we man assuredlie beleeve, that the bread quhilk wee break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude. So that we confesse, and undoubtedlie believe, that the faithful 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, that as the eternal God-head hes given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible) 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, ar 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 faithful, in the richt use of the Lords Table, hes conjunctioun with Christ Jesus: as the natural man cannot apprehend: zea, and farther wee affirme, that albeit the faithful oppressed be negligence, and namelie 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. For the haly Spirit, quhilk can never be divided fra the richt institutioun of the Lord Jesus, will not frustrat the faithful of the fruit of that mystical action, bot all thir we say cummis of trew faith, quhilk apprehendis Christ Jesus; who only makis this Sacrament effectual unto us. And therefore whosoever sclanders us, as that we affirme or belevis Sacraments to be naked and bair Signes, do injurie unto us, and speaks against the manifest truth. Bot this liberallie and franklie wee confesse, {354} that we make ane distinctioun betwixt Christ Jesus in his eternal substance, and betwixt the Elements of the Sacramental Signes. So that wee will nether worship the Signes, in place of that quhilk is signified be them, nether zit doe we despise & 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 mouth of the Apostle, that sik as eat of that bread, and drink of that cupe unworthelie, are guiltie of the bodie and blude of Christ Jesus.

AS The Fathers under the Law, besides the verity of the Sacrifices, had two chief Sacraments, to wit, Circumcision & the Passover, the despisers and contemners whereof, were not reputed of Gods people: so do we acknowledge and confess, that we now in the time of the Evangel, have two chief Sacraments only, instituted by the Lord Jesus, & commanded to be used of all they, that will be reputed members of his body: To wit, Baptism, and the Supper or Table of the Lord Jesus, called the Communion of his body & blood. And these Sacraments as well of old, as of new Testament, now instituted of God, not only to make a visible difference, betwixt his people, and they that was without his league [covenant]: but also to exerce [exercise] the faith of his Children, and by participation of the same Sacraments, to seal in their hearts the assurance of his promise, & of that most blessed conjunction, union, and society, which the elect have with their head Christ Jesus. And thus we utterly damn the vanity of they, that affirm Sacraments to be nothing else but naked & bare signs. No, we assuredly believe, that by Baptism, we are ingrafted into Christ Jesus, to be made partakers of his Justice [Righteousness], by which our sins are covered and remitted. And also, that in the Supper rightly used, CHRIST JESUS is so joined with us, that he becomes very nourishment and food of our souls. Not that we imagine any transubstantiation of Bread into Christ’s body, and of Wine into his natural blood, as the Papists have perniciously taught, and damnably believed: but this union and conjunction, which we have with the body & {353} blood of Christ Jesus in the right use of the Sacraments, wrought by operation of the holy Ghost, who by true faith carries us above all things that are visible, carnal, and earthly, & makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in heaven, and appears in the presence of his Father for us: And yet notwithstanding the far distance of place, which is betwixt his body, now glorified in Heaven, and us now mortal in this earth, yet we most assuredly believe, that the bread which we break, is the communion of Christ’s body, and the cup which we bless, is the communion of his blood. So that we confess, and undoubtedly believe, that the faithful in the right use of the Lord’s Table, do so eat the body and drink the blood of the Lord Jesus, that he remains in them, and they in him. Yea, they are so made flesh of his flesh, and bone of his bones, that as the eternal God-head has given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible) life and immortality: so does Christ Jesus his flesh and blood eaten and drunken by us, give unto us the same prerogatives. Which albeit we confess, are neither given unto us at that time only, neither yet by the proper power and virtue of the Sacrament only: yet we affirm that the faithful, in the right use of the Lord’s Table, has conjunction with Christ Jesus: as the natural man cannot apprehend: yea, and farther we affirm, that albeit the faithful oppressed by negligence, and namely infirmity, do not profit so much, as they would, in the very instant action of the Supper: yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit, which can never be divided from the right institution of the Lord Jesus, will not frustrate the faithful of the fruit of that mystical action, but all these we say come of true faith, which apprehends Christ Jesus; who only makes this Sacrament effectual unto us. And therefore whosoever slanders us, as that we affirm or believe Sacraments to be naked and bare Signs, do injury unto us, and speaks against the manifest truth. But this liberally and frankly we confess, {354} that we make a distinction betwixt Christ Jesus in his eternal substance, and betwixt the Elements of the Sacramental Signs. So that we will neither worship the Signs, in place of that which is signified by them, neither yet do we despise & interpret them, as unprofitable and vain, but do use them with all reverence, examining ourselves diligently, before that so we do. Because we are assured by the mouth of the Apostle, that such as eat of that bread, and drink of that cup unworthily, are guilty of the body and blood of Christ Jesus.

Gen. 17.10.
Exod. 12.3, &c.
Gen. 17.4.
Num. 9.13.
Matt. 28.19.
Mark 16.17.
Matt. 26.26.
Mark 14.22.
Luke 22.19.
1 Cor. 11.24.
1 Cor. 10.16. Rom. 6.3,4,5.
Gal. 3.27. Mark 16.19.
Luke 24.51.
Acts 1.11.
Acts 3.21.
1 Cor. 10. Eph. 5.30.
Matt. 27.50.
Mark 15.37.
Luke 23.46.
John 19.30.
John 6.51,53, 54,55,56,57,58. 1 Cor. 11.28,29.

23. Of the richt administration of the Sacraments.

23. Of the right administration of the Sacraments.

Mat. 26.26, &c.
Mar. 14.22, &c.
Luk. 22.19, &c.
1 Cor. 11.24. 1 Cor. 11.25,26. Heb. 9.27,28.

THAT Sacraments be richtlie ministrat, we Judge twa 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 therefore it is, that we fly the doctrine of the Papistical Kirk, in participation 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 adulterated both the one Sacrament and the uther, with their awin inventions, that no part of Christs action abydes in the original puritie. For Oyle, Salt Spittil, and sik lyke in Baptisme, ar bot mennis inventiouns. Adoration, Veneration bearing throw streitis and townes, and keiping of bread in boxes or buistes, ar prophanatioun of Christs Sacraments, and na use of the same. For Christ Jesus saide, Take, eat &c. do ze this in rememberance of me. Be quhilk word and charge, he sanctified 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 {355} 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 cupe. Moreover, that the Sacraments be richtly used, it is required, that the end and cause, why the Sacramentis were institute, bee understand and observed, alsweil 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 Sacrifice, 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, then God hes ordained. The same affirme we of the Sacraments in the Papistical Kirk: in quhilk we affirme the haill action of the Lord Jesus to be adulterated, alsweil 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 Paul, quhat the Preist dois at his Altar, we neid not to rehearse. The end and cause of Christs institution, and why the selfe same suld be used, is expressed in thir words. Doe ze this in rememberance of me, als oft as ze sall eat of this bread, and drinke of this Cupe, ze sall shaw furth, that is, extol, preach, magnifie, and praise the Lords death, til he cum. Bot to quhat end, and in what opinioun the Priestes say their Messe, let the worde of the same, their awin Doctouris and wrytings witnes. To wit, that they, as Mediatores betuixt 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 that sall be sanctified, we utterly abhorre, detest and renounce.

THAT Sacraments be rightly ministered, we Judge two things requisite: The one, that they be ministered by lawful Ministers, whom we affirm to be only they, that are appointed to the preaching of the word, into whose mouths God has put some Sermon of exhortation, they being men lawfully chosen thereto by some Kirk. The other, that they be ministered in such elements, and in such sort, as God has appointed, else we affirm that they cease to be the right Sacraments of Christ Jesus. And therefore it is, that we fly the doctrine [flee the society—Ed. 1568.] of the Papistical Kirk, in participation of their Sacraments: first, because their Ministers are no Ministers of Christ Jesus, yea (which is more horrible) they suffer women, whom the Holy Ghost will not suffer to teach in the Congregation, to Baptize: and secondly, because they have so adulterated both the one Sacrament and the other, with their own inventions, that no part of Christ’s action abides in the original purity. For Oil, Salt, Spittle, and such like in Baptism, are but men’s inventions. Adoration, Veneration bearing through streets and towns, and keeping of bread in boxes or buistes [chests], are profanation of Christ’s Sacraments, and no use of the same. For Christ Jesus said, Take, eat &c. do ye this in remembrance of me. By which word and charge, he sanctified bread and wine, to the Sacrament of his holy body and blood, to the end, that the one should be eaten, and that all should drink of the other, and not that they should be {355} kept to be worshipped and honoured, as God, as the Papists have done heretofore. Who also committed Sacrilege, stealing from the people the one part of the Sacrament, to wit, the blessed cup. Moreover, that the Sacraments be rightly used, it is required, that the end and cause, why the Sacraments were institute, be understand and observed, as well of the Minister, as of the receivers. For if the opinion be changed in the receiver, the right use ceases, which is most evident, by the rejection of the Sacrifice [Sacrifices—Ed. 1568.], as also if the teacher plainly teach false doctrine, which were odious and abominable before God (albeit they were his own ordinance) because that wicked men use them to another end, than God has ordained. The same affirm we of the Sacraments in the Papistical Kirk: in which we affirm the whole action of the Lord Jesus to be adulterated, as well in the external form, as in the end and opinion. What Christ Jesus did, and commanded to be done, is evident, by the Evangelists, and by Saint Paul; What the Priest doth at his Altar, we need not to rehearse. The end and cause of Christ’s institution, and why the selfsame should be used, is expressed in these words. Do ye this in remembrance of me, as oft as ye shall eat of this bread, and drink of this Cup, ye shall show forth, that is, extol, preach, magnify, and praise the Lord’s death, till he come. But to what end, and in what opinion the Priests say their Mass, let the word of the same, their own Doctors and writings witness. To wit, that they, as Mediators betwixt Christ, and his Kirk, do offer unto God the Father, a Sacrifice propitiatory, for the sins of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only Sacrifice, once offered for purgation of all they that shall be sanctified, we utterly abhor, detest and renounce.

Matt. 26.26, &c.
Mark 14.22, &c.
Luke 22.19, &c.
1 Cor. 11.24. 1 Cor. 11.25,26. Heb. 9.27,28.

24. To whome Sacraments appertaine.

24. To whom Sacraments appertain.

Col. 2.11,12.
Rom. 4.11.
Gen. 17.10.
Mat. 28.19. 1 Cor. 11.28,29.

WE Confesse and acknawledge, that Baptisme apperteinis asweil to the infants of the faithful, as unto them that be of age and discretion, {356} and so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding, 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, alsweil in their faith, as in their dewtie towards their Nichtbouris. Sik as eate and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie: And therefore it is that in our Kirk, our Ministers take publick and particular examination, of the knawledge and conversation of sik, as are to be admitted to the Table of the Lord Jesus.

WE Confess and acknowledge, that Baptism appertains as well to the infants of the faithful, as unto them that be of age and discretion, {356} and so we damn the error of the Anabaptists, who deny baptism to appertain to Children, before that they have faith and understanding. But the Supper of the Lord, we confess to appertain to such only, as be of the household of Faith, and can try and examine themselves, as well in their faith, as in their duty towards their Neighbours. Such as eat and drink at that holy Table without faith, or being at dissension and division with their brethren, do eat unworthily: And therefore it is that in our Kirk, our Ministers take publick and particular examination, of the knowledge and conversation of such, as are to be admitted to the Table of the Lord Jesus.

Col. 2.11,12.
Rom. 4.11.
Gen. 17.10.
Matt. 28.19. 1 Cor. 11.28,29.

25. Of the Civil Magistrate.

25. Of the Civil Magistrate.

Rom. 13.1.
Titus 3.1.
1 Pet. 2.13. Rom. 13.2. Rom. 13.7.
1 Pet. 2.17.
Psal. 82.1. 1 Chron. 22, 23, 24, 25, 26. chap.
2 Chron. 17.7.
2 Chron. 29. 30. & 31. chapters.
2 Chron. 34. & 35. chap.

WE confesse and acknawledge Empyres, Kingdomes, Dominiouns, and Citties, to be distincted and ordained be God: the powers & authoritie in the same, be it of Emperours in their Empyres, of Kings in their Realmes, Dukes and Princes in their Dominions, and of uthers 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: So that whosoever goeth about to take away, or to confound the 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 God his expressed will. 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: because that they are the Lieutennents of God, in whose Sessiouns, God himself dois sit, and Judge: zea, even the Judges and Princes themselves, to whom be God is given the sword, to the praise and defense of gude men, and to revenge and punish all open malefactors. Mairover to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun appertaines, so that not onlie they are appointed for Civil policie, bot also for maintenance of the trew Religioun, and {357} for suppressing of Idolatrie and Superstitioun whatsoever. As in David, Josaphat, Ezechias, Josias, and uthers highlie commended for their zeale in that caice, may be espyed. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist God his ordinance: And therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them ayde, their Counsel and comfort, quhiles the Princes and Rulers vigilantly travel in execution of their office, that the same men deny their help, support and Counsel to God, quha be the presence of his Lieu-tennent, dois crave it of them.

WE confess and acknowledge Empires, Kingdoms, Dominions, and Cities, to be distincted and ordained by God: the powers & authority in the same, be it of Emperours in their Empires, of Kings in their Realms, Dukes and Princes in their Dominions, and of others Magistrates in the Cities, to be God’s holy ordinance, ordained for manifestation of his own glory, and for the singular profit and commodity of mankind: So that whosoever goeth about to take away, or to confound the the whole state of Civil policies, now long established: we affirm the same men, not only to be enemies to mankind, but also wickedly to fight against God’s expressed will. We farther confess and acknowledge, that such persons, as are placed in authority, are to be loved, honoured, feared, and holden in most reverent estimation: because that they are the Lieutenants of God, in whose Sessions, God himself does sit, and Judge: yea, even the Judges and Princes themselves, to whom by God is given the sword, to the praise and defense of good men, and to revenge and punish all open malefactors. Moreover to Kings, Princes, Rulers and Magistrates, we affirm that chiefly and most principally the conservation and purgation of the Religion appertains, so that not only they are appointed for Civil policy, but also for maintenance of the true Religion, and {357} for suppressing of Idolatry and Superstition whatsoever. As in David, Jehoshaphat, Hezekiah, Josiah, and others highly commended for their zeal in that case, may be espied. And therefore we confess and avow, that such as resist the supreme power, doing that thing which appertains to his charge, do resist God’s ordinance: And therefore cannot be guiltless. And farther we affirm, that whosoever denies unto them aid, their Counsel and comfort, whiles the Princes and Rulers vigilantly travail in execution of their office, that the same men deny their help, support and Counsel to God, who by the presence of his Lieutenant, doth crave it of them.

Rom. 13.1.
Titus 3.1.
1 Pet. 2.13. Rom. 13.2. Rom. 13.7.
1 Pet. 2.17.
Psalm 82.1. 1 Chron. 22, 23, 24, 25, 26. chap.
2 Chron. 17.7.
2 Chron. 29. 30. & 31. chapters.
2 Chron. 34. & 35. chap.

26. The guiftes freelie given to the Kirk.

26. The gifts freely given to the Kirk.

Mat. 13.24,25,26, &c. Mat. 13.20,21.
Rom. 10.9,13. Rom. 7. &
2 Cor. 5.21.
Joh. 5.28,29.
Apo. 20.23.
Job 19.25,26,27.
Mat. 25.31.
Apoc. 14.10. Rom. 2.6,7,8,9,10.
Phil. 3.21.
1 Cor. 15.24,28.

ALBEIT That the word of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed, according to the word of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular persoun joyned with sik company, be ane Elect member of CHRIST JESUS: For we acknawledge and confesse, that Dornel, Cockel, and Caffe, may be sawen, grow, and in great aboundance lie in the midst 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 word and Sacraments. Bot sik being bot temporal professoures in mouth, bot not in heart, do fall backe and continew not to the end, And therefore have they na fruite of Christs death, Resurrection, nor Ascension: bot sik as with heart unfainedly beleeve, and with mouth bauldely confesse the Lord Jesus, as before we have said, sall most assuredly receive thir guiftes, First in this life remission of sinnes, and that be only faith in Christs blude. In sameikle, that albeit sinne remaine and continuallie abyde, in thir our mortal bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice. Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh. For the Sea sall give her dead; the Earth they that therein be inclosed, {358} zea the Eternal our God sall stretche out his hand on the dust, and the deade sall arise uncorruptible, and that in the substance of the selfe same flesh that every man now beiris, to receive, according to their warkes, glory, or punishment. For sik as now delyte in vanity, cruelty, filthynes, superstition, or Idolatry, sall be adjudged to the fire unquencheable. In quhilk they sall be tormented for ever, alsweil in their awin bodyes, as in their saules, quhilk now they give to serve the Devil in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus: we constantly beleeve, that they sall receive glorie, honour, and immortality, to reigne for ever in life everlasting, with Christ Jesus, to whose glorified body all his Elect, sall be made lyke, 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. To whome with the Sonne, and with the haly Ghaist, be all honour and glorie, now and ever. So be it.

ALBEIT That the word of God truly preached, and the Sacraments rightly ministered, and Discipline executed, according to the word of God, be the certain and infallible Signs of the true Kirk, we mean not that every particular person joined with such company, be an Elect member of CHRIST JESUS: For we acknowledge and confess, that Darnel, Cockle, and Chaff, may be sown, grow, and in great abundance lie in the midst of the Wheat, that is, the Reprobate may be joined in the society of the Elect, and may externally use with them the benefits of the word and Sacraments. But such being but temporal professors in mouth, but not in heart, do fall back and continue not to the end, And therefore have they no fruit of Christ’s death, Resurrection, nor Ascension: but such as with heart unfeignedly believe, and with mouth boldly confess the Lord Jesus, as before we have said, shall most assuredly receive these gifts: First, in this life remission of sins, and that by only faith in Christ’s blood. Insomuch, that albeit sin remain and continually abide, in these our mortal bodies, yet it is not imputed unto us, but is remitted, and covered with Christ’s Justice. Secondly, in the general Judgment, there shall be given to every man and woman resurrection of the flesh. For the Sea shall give her dead; the Earth they that therein be enclosed, {358} yea the Eternal our God shall stretch out his hand on the dust, and the dead shall arise uncorruptible, and that in the substance of the selfsame flesh that every man now bears, to receive, according to their works, glory, or punishment. For such as now delight in vanity, cruelty, filthiness, superstition, or Idolatry, shall be adjudged to the fire unquenchable. In which they shall be tormented for ever, aswell in their own bodies, as in their souls, which now they give to serve the Devil in all abomination. But such as continue in well doing to the end, boldly professing the Lord Jesus: we constantly believe, that they shall receive glory, honour, and immortality, to reign forever in life everlasting, with Christ Jesus, to whose glorified body all his Elect, shall be made like, when he shall appear again in Judgment, and shall render up the Kingdom to God his Father, who then shall be, and ever shall remain all in all things God blessed for ever. To whom with the Son, and with the Holy Ghost, be all honour and glory, now and ever. So be it.

Matt. 13.24,25,26, &c. Matt. 13.20,21.
Rom. 10.9,13. Rom. 7. &
2 Cor. 5.21.
John 5.28,29.
Rev. 20.23.
Job 19.25,26,27.
Matt. 25.31.
Rev. 14.10. Rom. 2.6,7,8,9,10.
Phil. 3.21.
1 Cor. 15.24,28.

Num. 9.35.
Psal. 68.1.
Act. 4.29.

Num. 9.35.
Psalm 68.1.
Acts 4.29.


1. None of the printed editions of the Acts of Parliament from the First Parliament of King James VI include the introductory epistle from the Estates of Scotland originally printed with the 1560 Scots Confession. Here follows the text thereof according to the John Scott edition of 1561, which, of the three editions printed that year, most accurately represents the text as it stands in the records of Parliament:

2. None of the printed editions of the Acts of Parliament from the First Parliament of King James VI include the introductory epistle from the Estates of Scotland originally printed with the 1560 Scots Confession. Here follows the text thereof according to the John Scott edition of 1561, which, of the three editions printed that year, most accurately represents the text as it stands in the records of Parliament:

THE
Confessioun of fa-
ITH PROFESSIT, AND BELEVIT, BE
the Protestantes vvithin the Realme of Scotland, Pub-
lisched be thaim in Parliament. And be the Estatis
thairof. Ratifeit and appreuit, as hailsú, & sound
Doctryne groundit vpon the infallible treuth
of
GODDIS vvorde

THE
Confession of fa-
ITH PROFESSED, AND BELIEVED, BY
the Protestants within the Realm of Scotland, Pub-
lished by them in Parliament. And by the Estates
thereof. Ratified and approved, as wholesome, & sound
Doctrine grounded upon the infallible truth
of
GOD’S word

Math. 24.

Math. 24.

And this glaid tydingis of the Kingdome,
salbe preached through the heale warld
for ane wytnes unto all nationis:
And than sall the end cum.

And these glad tidings of the Kingdom,
shall be preached through the whole world
for a witness unto all nations:
And then shall the end come.

¶ the Estatis of Scot lande, with the Inhabitantis of the same, profes sing CHIST IESVS, his holye Euangell. To thair naturall countremen, and to al vther Realmes and Nationes, professing the same LORD IESVS, with thaim. Wyshe grace mercy and peace from GOD the Father of our LORD Jesus Christe, with the Spirite of rychteous Jugement. For Salutatioun. &c.

¶ the Estates of Scot land, with the Inhabitants of the same, profes sing CHRIST JESUS, his holy Evangel. To their natural countrymen, and to all other Realms and Nations, professing the same LORD JESUS, with them, wish grace, mercy, and peace from GOD the Father of our LORD Jesus Christ, with the Spirit of righteous Judgment. For Salutation. &c.

LONG HAVE We thrustede deir Brethrene to haue notified vnto the warld the soume of that Doctryne quhilk we profes and for the quhilk, we haue susteaned, Infamye, and dangeare. But sick hes bene, the rage of Sathá aganis ws, and aganis Christ IESVS his eternall veritie, laitlie borne amangis ws: That to this day na tyme hes bene grantit vnto vs to cleir our consciencis, as maiste glaidlie we walde haue done. For how we haue bene tossed a heale zeir paste, the maist part of Europe (as we suppose) dois vnderstand. Bot seing that of the infinite gudnes of our GOD (quha neuer suffereth his afflicted vterlye to be confoundit) abufe expectation we haif obtenit sú rest, & libertie. We culd not bot set furth this breif & plane cófession of sicke doctryne as is proponed vnto vs, and as {} we beleue and professe partlie for satisfactioun of oure brethrein, quhais hartis we doute not, haue bene, and zit ar wóndit, be the despitfull rayling of sicke, as zit haue nocht learned to speike weill: & partlie for stopping of the mouthis of impudét blasphemaris, quha badlye dampne that, quhilk thay haif nother hard, nor zit vnderstád. Quhilk [Not] that we iudge that the cankerid malice of sick is able to be curit be this our simple confession. No, we knawe that the sweit Sauoure of the Euangell, is and salbe deth to the Sonnis of pardition. Bot we haue cheif respect to oure weake and infirme brethrens, to quhome we walds communicat the bodum of oure hartis, leste that thay be troublit or caryed away be diuersitie of rumouris, quhilk Sathá sparsith cótrare vs, to the defasing of this our maist godlie niterpryse. Protesting that geue ony man wyll note in this our confessioun ony Artycle, or sentence, repugning to goddis hylye worde, that it wald pleis him, of his gentilnes, & for Christiane cheriteis saike, to admonische ws of the same in wrytt. And we of oure honouris & fidelitie, do promeis vnto him satisfaction fra ye mouth of GOD (that is fra his halye scripturs) or ellis reformatioun of that quhlik he sall proue to be amys. For GOD we take to recorde in our cóscience that fra our hartes we abhorre all Sectis of heresie, & al techearis of erronious doctryne, & that with al humilitie, we embrace the puritie of Christis Euangell. Quhilk is the onelie fude of our {} Saulis: And thairfore sa precious vnto vs, that we ar determyned to suffer the extremitie of wardly daingear, rather than that we wyll suffer oure selfes to be defraudit of the same. For heirof we ar maist certainelye perswadit, that quhasoeuer denyis Christe Jesus, or is eschamit of him, in presens of Men, salbe denyit before the Father, and before his halye Angelis. And thairfore be the assistance of the mychtye Spirite off thee same oure LORD Jesus, we firmelye purppose to abyde to the end, in the confessioun of this our faith, as be Artycles followis.

LONG HAVE We thirsted dear Brethren to have notified unto the world the sum of that Doctrine which we profess and for the which, we have sustained, Infamy, and danger. But such has been the rage of Satan against us, and against Christ JESUS’s eternal verity, lately born amongst us: That to this day no time has been granted unto us to clear our consciences, as most gladly we would have done. For how we have been tossed a whole year past, the most part of Europe (as we suppose) does understand. But seeing that of the infinite goodness of our GOD (who never suffereth his afflicted utterly to be confounded) above expectation we have obtained some rest, & liberty. We could not but set forth this brief & plain confession of such doctrine as is proponed unto us, and as {} we believe and profess, partly for satisfaction of our brethren, whose hearts we doubt not, have been, and yet are wounded, by the despiteful railing of such, as yet have not learned to speak well: & partly for stopping of the mouths of impudent blasphemers, who boldly damn that, which they have neither heard, nor yet understand. Not that we judge that the cankered malice of such is able to be cured by this our simple confession. No, we know that the sweet Savour of the Evangel, is and shall be death to the Sons of perdition. But we have chief respect to our weak and infirm brethren, to whom we would communicate the bottom of our hearts, lest that they be troubled or carried away by diversity of rumours, which Satan spreadeth against us, to the defacing of this our most godly enterprise. Protesting that if any man will note in this our confession any Article, or sentence, repugning to God’s holy word, that it would please him, of his gentleness, & for Christian charity’s sake, to admonish us of the same in writ. And we of our honours & fidelity, do promise unto him satisfaction from the mouth of GOD (that is from his holy scriptures) or else reformation of that which he shall prove to be amiss. For GOD we take to record in our conscience that from our hearts we abhor all Sects of heresy, & all teachers of erroneous doctrine, & that with all humility, we embrace the purity of Christ’s Evangel; Which is the only food of our {} Souls: And therefore so precious unto us, that we are determined to suffer the extremity of worldly danger, rather than that we will suffer our selves to be defrauded of the same. For hereof we are most certainly persuaded, that whosoever denies Christ Jesus, or is ashamed of him, in presence of Men, shall be denied before the Father, and before his holy Angels. And therefore by the assistance of the mighty Spirit of the same our LORD Jesus, we firmly purpose to abide to the end, in the confession of this our faith, as by Articles follows:

3. Below is the Colophon as it appears in the John Scott edition of 1561.

4. Below is the Colophon as it appears in the John Scott edition of 1561.