Thir thingis transactit, and the peace proclamit, as said is, suddane provisioun was maid for the transporting of the Frensche to France, of whom the maist pairt were put into the Ingliss schippis, quha alsua careit with thame the haill spulzie of Leith; and that was the secund benefite quhilk thay resavit of thair lait promeisit libertie, the end quhairof is not yitt cum. The Ingliss army be land depairtit the sextene day of Julij, the yeir of God Jm Vc threscoir yeiris. The maist pairt of oure Nobilitie, Protestantis, honorabillie convoyit thame (as in verray deid thay had weill deservit): Bot the Lord James wald nocht leave the Lord Gray, with the uther nobill men of Ingland, till that thay enterit in Berwick. Efter quhaise returnyng, the Counsall began to luik, alsweill upoun the effairis of the commonwelth, as upoun the matteris that mycht concerne the stabilitie of Religioun.
As befoir we have heard, the Parliament [was] concludit to begyn the xx. [10th] of July, and to be contynewit to the first of August nixt;[187] and thairfoir the Lordis maid the greater expeditioun, that all thyngis mycht be put in convenient ordour. Bot befoir all thyngis the Preachouris exhortit thame, (for than in Edinburgh war the maist pairt of the cheif Ministeris of the Realme) to be thankfull unto God, and nixt to provyde, that the ministeris mycht be distributeit as the necessitie of the countrey requyreit. Ane day was statute, quhen the haill Nobilitie, and the greitest pairt of the Congregatioun assembillit in Sanct Geilis Kirk in Edinburgh, quhair, efter the sermond maid for that purpoise, publick thankis war gevin unto God for his mercifull deliverance, in forme as followis:—
Thankis geving for our delyverance, with Prayeris.
O Eternall and Everlasting God, Father of oure Lord Jesus Chryst, quha hes nocht onlie commandit us to pray, and promeisit to heir us, but alsua willis us to magnifie thy mercies, and to glorifie thy name quhen thou schawis thy self pitiefull and favorabill unto us, especiallie quhen thow delyveris us frome disperatt daingearis: ffor sa did thy servantis Abraham, David, Jehosaphatt, and Ezekias; yea, the haill pepill of Israell omittit nott the same, quhen thow by thy mychtie hand did confound thair ennemeis, and deliver thame frome feir and daingear of death intentit. We aucht not, nor can not forgett, O Lord, in how miserabill estait stude this poore countrey, and we the just inhabitants of the same, not many dayis past, quhen idolatrie was menteynit, quhen creuell straingearis did impyre, quhen virgennis war deflorit, matronis corruptit, mennis wyfeis violentlie and vylanouslie oppressit, the blud of innocentis sched without mercie; and finallie, quhen the unjust commandementis of proud tyrannis war obeyit as ane law. Out of thir miseries, O Lord, could nather our witt, policey, nor strength delyver us; yea did schaw unto us how vayne was the help of man, quhair thy blessing gevis not victorie. In thir our anguischeis, O Lord, we suitit[188] unto thee, we cryit for thy help, and we reclameit[189] thy name, as thy trubillit flock, persecutit for thy treuth saik. Mercifullie hes thow hard us, O Lord, mercifullie, we say, becaus that neither in us, neither yitt in our confederatis was thair any caus quhy thou souldest have gevin unto us sa joyfull and suddane a delyverance: for neither of us bayth ceassit to do wickitlie, evin in the myddis of oure greitest trubillis. And yitt hes thow lukit upoun us sa pitifullie as that we haid gevin unto thee maist perfyte obedience, for thou hes disapoyntit the counsals of the crafty, thow hes brydillit the rage of the crewell; and thow hes of thy mercie sett this oure perisching Realme at ane reasonabill libertie. Oh, gif us hartis (thou, Lord, that onlie gifis all guid gyft,) with reverence and feir, to meditat thy wondrouse warkis lait wrocht in oure eyes. Let not the remembrance of the same unthankfullie to slip frome oure wavering myndis. We grant and acknawlege, O Lord, that quhat soever we haif resavit sall fall in oblivioun with us, and so turne to oure condempnatioun, unless thou, by the power of thy Holie Spreit, keip and reteyne us in recent and perpetuall memorie of the same. We beseik thee thairfoir, O Father of mercyis, that as of thy undeservit grace thow hes partlie removit our darknes, suppressit idolatrie, and taikin frome above oure heidis the devouring sword of mercyless strangearis, that sa it wald pleise thee to proceid with us in this thy grace begune. And albeit that in us thair is nathing that may move thy Majestie to schaw us thy favour, O yit for Christ Jesus, thy onlie weilbelovit Sonis saik, quhais name we beir, and quhais doctrin we profess, we beseik thee never to suffer us to foirsaik or deny this thy veritie quhilk now we professe. Bot seing that thou hes mercifullie heard us, and hes caussit thy veritie to triumphe in us, sa we crave of thee continewance unto the end, that thy godlie name may be glorifeit in us thy creaturis. And seing that nathing is mair odiouse in thy presence, O Lord, than is ungratitud and violatioun of ane aith and convenant maid in thy name; and seing that thou hes maid our confederatis of Ingland the instrumentis by quhom we are now sett at this libertie, to quhom we in thy name have promeisit mutuall fayth agane; lett us never fall to that unkyndnes,[190] O Lord, that ather we declair oure selfis unthankfull unto thame, or prophanaris of thy holie name. Confound thow the counsalls of thame that go about to brek that maist godlie liegue contractit in thy name, and reteyne thou us sa firmlie togidder by the power of thy Holie Spreit, that Sathan have never power to sett us agane at variance nor discord. Geve us thy grace to leif in that Christiane cheritie quhilk thy Sone, our Lord Jesus, hes sa earnestlie commandit to all the memberis of his body; that uther natiouns, provockit be our example, may sett asyde all ungodlie weir, contentioun, and stryff, and studie to leif in tranquilitie and peace, as it becumis the scheip of thy pasture, and the pepill that daylie luikis for our finall delyverance, by the cuming agane of oure Lord Jesus; to whom with Thee, and the Holie Spreit, be all honour, glorie, and prayse, now and ever. Amen.
Heirefter war the Commissionaris of Bruchis, with sum of the Nobilitie and Barronis, appoyntit to see the equall distributioun of Ministeris, to change and transport as the maist pairt sould think expedient. And sua was Johne Knox appointit to Edinburgh; Christopher Gudman, (quha the maist pairt of the trubillis had remanit in Ayre,) was appointit to Sanctandrois: Adame Heryot to Abirdene; Maister Johnne Row to Sanct Johnestoun; Paull Meffen, (to quhom was no infamie than knawin,) to Jedburgh; Williame Crystesoun to Dundie; and David Fergusoun to Dumfermling, and Maister David Lyndsay to Leith. Thair war nominat for Superintendantis, Maister Johnne Spottiswod for Lowtheane; Maister Johnne Wynrame for Fyff; Maister Johnne Willok for Glasgow; the Laird of Dun for Anguss and Mearnis; Maister Johnne Carswall for Ergyle and the Iles.[191] Thir to be electit at the dayis appointit, unless that the countreyis quhairto thay war to be appointit could in the menetyme fynd out men mair abill and sufficient, or ellis schaw sick causses as mycht inhabill thame from that dignitie.
The Parliament[192] approaching, dew adverteisment was maid, be the Counsall, to all sick as by law and ancient custome had or mycht clame to have vote thairin. The assembillie was great, nochtwithstanding that sum, alsweill of thame that be callit Spirituall as Temporall Lordis, contemptuouslie did absent thame selffis: And yit the cheif pillaris of the Papisticall Kirk gave thair presence, sick as the Bischoppis of Sanctandrois,[193] Dumblane,[194] and Dunkell,[195] with otheris of the inferiour sort, besydeis thame that had renunceit Papistrie, and oppinlie professit Jesus Chryst with us; sick as the Bischop of Galloway,[196] the Abbotis of Lendorse,[197] Culroiss,[198] Sanct Colmeis Insche,[199] Newbottill,[200] Halyrudhouse,[201] the Priour of Sanctandrois,[202] Coldinghame,[203] and Sanct-Marie Ile,[204] the Suppriour of Sanctandrois,[205] and dyverse otheris quham we observit not.
At the samyn tyme of Parliament, Johne Knox taught publicklie the propheit Haggeus. The doctrin was proper for the tyme; in applicatioun quhairof he was so speciall and so vehement, that sum (having greater respect to the warld than to Goddis glory,) feilling thair selffis prickit, said in mockage, "We mon now forget our selffis, and beir the barrow to buyld the housses of God."[206] God be mercifull to the speikar; for we feir that he shall have experience that the buylding of his awin house (the house of God being despisit) sall not be so prosperouse, and of sick firmitie, as we desyre it were. And albeit sum mockit, yitt utheris were godlie movit, quha did assembill thame selffis togidder to consult quhat thyngis were to be proponit to that present Parliament, and efter deliberatioun, was this subsequent Supplicatioun offerit:—
The Barronis, Gentilmen, Burgesses, and utheris, trew subjectis of this Realme, professing the Lord Jesus Chryst within the samyn: To the Nobilitie and Estaitis of Parliament, presentlie assemblit within the said Realme, desyre grace, mercy, and peace, frome God the Father of our Lord Jesus Chryst, with the incress of His Holy Spreit:
PLEIS youre Honouris to reduce to remembrance, how dyverse and sundrie tymeis we (with sum of youre selffis) maist humbillie suitit at the feit of the lait Quene Regent fredome and libertie of conscience, with a godlie reformatioun of abuseis, quhilk by the malice of Sathane and negligence of men, are cropin in Religioun of God, and are menteynit by sick as tak upoun thame the name of Clergye. And albeit that oure godlie and maist reassonable suyte was then disdainfullie rejectit, quhairof na small trubillis have ensewit, as your Honouris weill knaw, yit seing that the same necessitie yit remaneis that then movit us, and, mairover, that God of his mercie has now put into your handis to tak sic ordour as God thairby may be glorifeit, this communwelth quietit, and the policie thairof establischeit: We can not cease to crave of youre handis the redress of sick enormiteis, as manifestlie are (and of lang tyme have bene) committit be the placehalderis of the Ministerie, and utheris of the Clergy within this Realm.
And First, Seing that God of his greit mercy by the lycht of his word, has manifestit to no small number of this Realme, that the doctrin of the Roman Kyrk, resaveit be the said Clergy, and menteynit throu thair tyrannie by fyre and sword, conteinit in the self many pestiferous errouris, quhilk can not but bring dampnatioun to the saullis of sick as thairwith sall be infectit; sick as are the doctrine of Transsubstantiatioun; of the Adoratioun of Chryst his body under the forme of breid, as thay term it; of the mereitis of Warkis, and Justificatioun that thay allege cumis thairby; togidder with the doctrin of the Papisticall Indulgencis, Purgatorie, Pilgrimage, and Praying to Sanctis depairtit; quhilk all either repugne to the plane Scripturis, or ellis have no ground of the doctrine of our Maister Jesus Christ, his Propheitis, nor Appostillis. We humbillie thairfoir crave of your Honouris, that sick doctrine and idolatrie as by Goddis word are condempnit, so may thay be abolischeit be Act of this present Parliament, and punischement appointit for the transgressouris.
Secundlie, Seing that the Sacramentis of Jesus Chryst are maist schamefullie abusit and prophanit by that Romane harlot and hir sworne vassallis; and alssua because that the treu disciplyne of the ancient Kirk is utterlie now amangis that sect extinguischeit: for quha within the Realme are mair corrupt of lyff and maneris than are thay that are callit the Clergye, living in huredome, adultery, defloring virgeinis, corrupting matronis, and doing all abominatioun, without feir of punischement; We humbillie thairfoir desyre youre Honouris to fynd remedy against the ane and the uther.
Thirdlie, Because that Man of Syn often maist falslie clames to him self the titillis of "The Vicare of Chryst; the successour of Peter; the heid of the Kirk; that he can not err; that all power is grantit unto him," &c., by the quhilk usurpit authoratie, he taikis upoun him the distributioun and possessioun of the haill patrimony of the Kirk, quhairby the trew Ministeris of the word of God lang tyme hes bene altogidder neglectit, the godlie learning dispysit, the sculeis not providit, and the poore not onlie defraudit of thair portioun, but alssua tyrannouslie oppressit; We lykwise heirof desyre remedy.
And least that your Honouris sould dowt of any of thir premisses, we offer oure selfis evidentlie to prove, that in all the [rabill of the] Clergye thair is not ane lauchfull minister, gif Godis word, the practise of the Apostillis, and thair awin ancient Lawis, sall judge of lauchfull electioun. We farther offer oure selfis to prove thame all thevis and murtheraris, yea, rebellis and tratouris to the lauchfull authoritie of Empriouris, Kyngis, and Prenceis; and thairfor unworthy to be sufferrit in any Reformeit Commonwealth. Quhow malitiouslie thay have murtherit oure brethren, for na uther cause, bot for that thay offerrit to us the licht of Godis word, your Honouris can not be ignorant; and in quhat hasard thair tyrranie hes brocht this haill Realme, the ages after will considder. Gif ye luik of thame any uther fruit in tymeis cuming, than ye have sene in thame quham we accuse, we ar assurit ye sall be desavit. Now hes God, beyond all expectatioun of man, maid youre selfis, quha sum tymeis war suppliantis with us for Reformatioun, jugeis, as it war, in the caus of God. At least he hes subdewit your ennemeis unto you, that by violence thay ar nocht abill to suppress the veritie, as heirtofoir thay haif done.
We thairfoir, in the bowellis of Jesus Chryst, crave of your Honouris, that ather thay be compellit to answer to our former accusationis, and to sick uthiris as we justlie have to lay to thair chargeis, or ellis that, all affectioun laid asyde, ye pronunce thame be censement of this Parliament sick, and cause thame to be sua reputit, as by us maist justlie thay ar accusit; especiallie, that thay be decernit unworthy of honour, authoritie, charge, or cure within the Kyrk of God, and sa from hencefurth never to joy vote[207] in Parliament. Quhilk gif ye do not, than in the feir of God, and by the assurance of his word, We foirwairne you, that as ye haif ane grevouse yock, and ane burding intollerabill upoun the kyrk of God within this Realme, so sall thay be thornis in youre eyes, and pryckis in your sydis, quhom efter, quhen ye wold, ye sall have no power to remove. God the Father of our Lord Jesus Chryst give yow upricht hartis, seiking his glory; and trew understanding quhat this day he quha delyverit yow fra bondage, baith spirituall and temporall, cravis of yow by his servandis: And youre Honouris Answer maist humbly we requyre.
This oure Supplicatioun being red in audience of the haill assembly, dyverse men war of dyverse jugementis; for als sone thair war that uprichtlie favourit the cause of God, sa war thair many that for warldlie respectis abhorrit ane perfect Reformatioun, (for how many within Scotland that have the name of Nobilitie, ar not injust possessouris of the patrimony of the Kyrk.) And yitt war the Barronis and Ministeris callit, and commandement gevin unto thame, to draw, in playne and severall heidis, the summe of that Doctrine, quhilk thay wald menteyne, and wald desyre that present Parliament to establische, as hailsome, trew, and onlie necessarie to be beleivit, and to be resavit within that Realme: Quhilk thay willinglie acceptit, and within foure dayis presentit this Confessioun as it followis, without alteratioun of any ane sentence:—
MATHEI 24.
AND THIS GLAID TYDINGIS OF THE KYNGDOME SALL BE PRECHEIT THROUGH THE HAILL WARLD, FOR A WITNES UNTO ALL NATIOUNS, AND THEN SALL THE END CUM.
(Title-page of the first printed edition.)
The Confessione of the fayht and
doctrin beleued and professed by the
Protestantes of the Realme of Scotland
exhibited to the estates of the
sam in parliament and by thare
publict votes authorised as a
doctrin grounded vpon
the infallable wourd
of God.
Matth. 24
And this glaid tydinges of the kingdom
shalbe preached throught the hole
world for a witness to all nations and
then shall the end cum.
Imprinted at Edinburgh,
be Robert Lekprewik.
Cum priuilegio.
1561.
The Estaitis of Scotland, with the Inhabitants of the samyn, professing Chryst Jesus his Holy Evangell,[208] To thair naturall Cuntreymen, and to all utheris Realmeis and Natiouns, professing the samyn Lord Jesus with thame, wische grace, peace, and mercy from God the Father of our Lord Jesus Chryst, with the Spreit of rychteouse jugement, for Salutatioun.
Long have we thristit,[209] deir Brethren, to haif notifeit unto the warld the summe of that doctrin quhilk we professe, and for the quhilk we haif sustenit infamy and daingear. Bot sik hes bene the rage of Sathan against us, and against Chryst Jesus his eternall veritie laitlie borne amangis us, that to this day na tyme hes bene grantit unto us to cleir our consciencis, as maist glaidlie we wald have done; for how we have bene tossit ane haill yeir past, the maist pairt of Europe (as we suppoise) dois understand. Bot seing that of the infinite gudnes of our God (quha never sufferris his afflictit to be utterlie confoundit) above expectatioun, we have obteinit sum rest and libertie, we could not bot sett furth this breve and playne Confessioun of sik doctrine as is proponit unto us, and as we beleif and professe, pairtlie for satisfactioun of oure Brethren, quhais hartis we dout not have bene and yitt ar woundit be the dispytefull railling of sik as yitt have not leirnit to speik weill; and pairtlie for stopping of the mouthis of impudent blasphemaris, quha baldlie condempne[210] that quhilk thay have neither hard nor yet understand. Not that we judge that the cankerit malice of sik is abill to be cured be this sempill Confessioun: Na, we knaw that the sweit, savour of the Evangell[211] is, and sall be death to the sonis of perditioun. Bot we haif cheif respect to our weak and infirme brethren, to quham we wald communicat the bottome of oure hartis, least that thay be trubillit or careit away be the diversiteis of rumouris quhilk Sathan sparsis contrar us,[212] to the defecting of this oure maist godlie interprise; Protesting, that gif any man will note in this oure Confessioun any article or sentence repugning to Godis holie word, that it wald pleis him of his gentilnes, and for Christiane cherities saik,[213] to admoneise us of the samyn in writt; and We of our honour and fidelitie do promeis[214] unto him satisfactioun fra the mouth of God, (that is, fra his holy Scriptures,) or ellis reformatioun of that quhilk he sall prove to be amyss. For God we taik to record in our conscienceis, that fra oure hartis we abhoir all sectis of heresye, and all techaris of erroneous doctrine; and that with all humylitie we embrace the puritie of Christis Evangell, quhilk is the onlie foode of our saullis; and thairfoir sua precious unto us, that we ar determinit to suffer the extremitie of warldlie daingear, rather than that we will suffer oure selvis to be defraudit of the same. For heirof we ar maist certainlie persuaidit, "That quhasoever denyis Chryst Jesus, or is eschameit of him, in presens of men, sall be denyit befoir the Father, and befoir his holie angellis." And thairfoir be the assistance of the mychtie Spreitt of the same, oure Lord Jesus, we firmlie purpoise to abyde to the end in the Confessioun of this oure Faith.[215]
Off God.—Cap. i.[216]
We confesse and acknawledge ane onlie God, to quhom onlie we must cleave, [quhom onlie we must serve,[217]] quhom onlie we must wirschip, and in quhom onlie we must put our trust; quha is eternall, infinite, unmesurable, incomprehensible, omnipotent, invysible: ane in substance, and yit distinct in thre personis, the Father, the Sone, and the Holie Ghost: Be quhom we confesse and beleif all thyngis in hevin and in earth, alsweill visible as invisible, to haif bene creatit, to be reteanit in thair being, and to be rewllit and gydeit be his inscrutabill Providence, to sick end as his eternall wisdome, gudnes, and justice hes appointit thame, to the manifestatioun of his awin glorie.
Off the Creatioun of Man.—Cap. ii.
We confesse and acknawledge this oure God to haif creatit Man, (to witt, our fyrst father Adam) of quhom also God formit the Woman to his awin image and similitude;[218] to quhom he gaif wisdome, lordschip, justice, fre-will, and cleir knawledge of him selff; sua that in the haill nature of man thair could be notit na imperfectioun: Frome quhilk honour and perfectioun man and woman did baith fall; the woman being desavit be the Serpent, and man obeying to the voice of the woman, baith conspyring against the Soverane Majestie of God, quha in expressit wordis of befoir had threatnit death, gif thay presumeit to eit of the forbiddin tree.
Off Originall Syn.—Cap. iii.
By quhilk transgressioun, commonlie callit Originall Syn, was the image of God utterlie defaceit in man; and he and his posteritie of nature became ennemeis to God, slavis to Sathan, and servantis to syn; in samekill that death everlesting hes haid, and sall have power and dominioun over all that hes not bene, ar not, or sall not be regenerat frome above: quhilk regeneratioun is wrocht be the power of the Holy Ghost, wirking in the hartis of the elect of God ane assureit faith in the promeise of God, reveillit to us in his word; by quhilk faith thay apprehend[219] Chryst Jesus, with the graces and benefites promesit in him.
Off the Revelatioun of the Promeis.—Cap. iv.
For this we constantlie beleif, that God, efter the feirfull and horribill defectioun of man frome his obedience, did seik Adam agane, call upoun him, rebuk his syn, convict him of the same, and in the end maid unto him a maist joyfull promeisse, to witt, "That the seid of the woman sould brek doun the serpentis heid;" that is, he sould destroy the warkis of the Devill. Quhilk promeis, as it was repeitit and maid mair cleir from tyme to tyme, sua was it embraceit with joy, and maist constantlie retenit[220] of all the faithfull, frome Adam to Noah, frome Noah to Abraham, from Abraham to David, and sua furth to the incarnatioun of Chryst Jesus: quha all (we mene the faithfull Fatheris under the law,) did se the joyfull dayis of Christ Jesus, and did rejoyse.
The Continuance, Increase, and Preservatioun of the Kirk.[221]—Cap. v.
We maist constantlie beleif, that God preservit, instructit, multipleit, honourit, decoirit, and frome death callit to lyfe his Kirk in all aiges, fra Adam, till the cuming of Chryst Jesus in the flesche: for Abraham he callit frome his fatheris cuntrey, him he instructit, his seid he multipleit, the same he marvalouslie preservit, and mair marvelouslie delyverit frome the bondage [and tyranny] of Pharao; to thame he gaif his lawis, constitutiouns, and ceremoneis; thame he possessit in the land of Canaan; to thame efter Jugeis, and efter Saule he gaif David to be kyng, to quham he maid promeise, "That of the fruit of his loynis sould ane sitt for ever upoun his regall saitt." To this same pepill from tyme to tyme he send propheittis to reduce thame to the recht way of thair God, frome the quhilk often tymis thay declyneit by idolatrie. And albeit for thair stubburne contempt of justice, he was compellit to gif thame in the handis of thair ennemeis, as befoir was threatnit by the mouth of Moyses, in samekill that the halye citie[222] was destroyit, the tempill brynt with fyre, and the haill land left desolat the space of sevintie yeiris; yitt of mercy did he reduce thame agane to Jerusalem, quhair the citie and tempill war reedifeit, and they, against all temptatiounis and assaultis of Sathan, did abyde till the Messias came, according to the promeise.
Off the Incarnatioun of Chryst Jesus.—Cap. vi.
Quhan the fulnes of tyme came, God send his Sone, his Eternall Wisdome, the substance of his awin glory, in this warld, quha tuik the nature of manheid of the substance of ane woman, to witt, of ane Virgin, and that be the operatioun of the Holie Ghost: And sa was borne the just seid of David, the angell of the greit counsall of God; the verray Messias promesit, quham we acknawledge and confesse Emanuell; verray God and verray man, twa perfyte naturis unitit and joynit in ane persona. By quhilk oure confessioun we dampne[223] the damnabill and pestilent hereseyis of Arrius, Marcion, Eutiches, Nestorius, and sick utheris, as either deny[224] the eternitie of his Godheid, either the veratie of his human nature, either confound thame, either yit devyde thame.
Quhy it behovit the Mediatour to be verray God and verray Man.—Cap. vii.
We acknawledge and confesse, that this maist wonderous conjunctioun betwix the Godheid and the Manheid in Chryst Jesus, did proceid frome the eternall and immutabill decree of God, quhence alssua oure salvatioun springis and dependis.[225]
Electioun.—Cap. viii.
For that samyn Eternall God, and Father, quha of mere mercy electit us in Chryst Jesus his Sone, befoir the fundatioun of the warld was laid, appoyntit him to be oure Heid, our Brother, our Pastoure, and greit Bishop of oure Saullis. Bot becaus that the enmitie betwix the justice of God and our synnes was sick, that no flesche by it self could or mycht have atteanit unto God, it behovit that the Sone of God sould discend unto us, and tak him selff ane body of oure body, flesche of oure flesche, and bane of oure baneis, and sua became[226] the perfyte Mediatour betwix God and man; giffing power to sa mony as beleif in him to be the sonis of God, as him selff dois witnesse—"I pas up to my Father and unto your Father, to my God and unto your God." By quhilk maist halie fraternitie, quhatsoever we have lost[227] in Adam is restoirit to us againe. And for this cause ar we not effrayit to call God our father, not samekill in that he hes creatit us,[228] (quhilk we have common with the reprobat,) as for that he hes gevin to us his onlie Sone to be our brother, and gevin unto us grace to [acknawledge and] embrace him for oure onlie Mediatour, as befoir is said. It behovit farther, the Messias and Redeemer to [be] verray God and verray Man, becaus he was to underly[229] the punishment dew for oure transgressiouns, and to present him selff in the presence of his Fatheris jugement, as in oure persone, to suffer for our transgressioun and inobedience, by death to ovircum him that was author of death. Bot becaus the onlie Godheid could not suffer death, neyther could the onlie Manheid ovircum the same; he joynit baith togidder in ane persone, that the imbecilitie of the ane sould suffer, and be subject to death, (quhilk we haid deservit,) and the infinite and invincible power of the uther, to wit, of the Godheid, sould tryumphe and purchese till us lyfe, libertie, and perpetuall victorie. And so we confess, and maist undowtedlie beleif.
Chrystis Death, Passioun, Buryall, &c.—Cap. ix.
That our Lord Jesus Chryst offerrit him self ane voluntarie sacrifice unto his Father for us; that he sufferrit contradictioun of synneris; that he was woundit and plaigit for our transgressiouns; that he being the clene and innocent Lamb of God, was dampnit in the presence of an earthlie juge, that we mycht be absolvit befoir the tribunall seat of our God; that he sufferit not onlie the creuell death of the croce (quhilk was accursit be the sentance of God,) bot alssua that he sufferrit for a seassone the wrath of his Father, whilk synnaris had deservit. Bot yitt we avow, that he remaneit the onlie and weilbelovit and blissit Sone of his Father, evin in the myddis of his anguysche and torment, quhilk he sufferrit in body and saull, to mak the full satisfactioun for the synnis of his pepill.[230] Efter the quhilk, we confesse and avow, that thair remaneis na uther sacrifice for synnis; quhilk gif any affirme, we nathing dowt to avow that thay are blasphemaris against Chrystis death, and the everlesting purgatioun and sattisfactioun purchessit till us by the same.
Resurrectioun.—Cap. x.
We undoutedlie beleif, that insamekill as it was impossibill that the dolouris of death sould reteane in bondage the Author of lyff, that our Lord Jesus Chryst crucifeit, deid, and buryit, quha discendit into hell, did raise agane for our justificatioun, and distroying [of] him who was [the] author of death, brocht lyfe agane to us that war subject to death and to the bondage of the same. We knaw that his resurrectioun was confirmit be the testimonye of his verray ennemeis; by the resurrectioun of the deid, quhais sepulturis did oppin, and thay did arise and apperit to many within the Citie of Jerusalem. It was alssua confirmit be the testimonie of [his] Angellis, and be the senses and jugementis of his Apostleis, and [of] utheris, quha had conversatioun, and did eit and drynk with him efter his resurrectioun.
Ascensioun.—Cap. xi.
We nathing dowt, bot that the selff samyn body, quhilk was borne of the Virgine, was crucifeit, deid, and buried, and quhilk did ryse agane, did ascend into the heavinis for the accompleischment of all thingis; quhair, in oure names, and for our confort he hes resavit all power in hevin and in earth, quhair he sittis at the rycht hand of the Father inaugurat in his kingdome, advocat and onlie Mediatour for us; quhilk glorie, honour, and prerogatyve he allone amangis the brethren sall possesse, till that all his ennemyes be maid his futestule, as that we undoubtedlie beleif thay sall be in the finall jugement; to the execution quhairof we certainlie beleif that the same oure Lord Jesus sall visibillie returne as that he was sene to ascend: And than we firmlie belief, that the tyme of refresching and restitutioun of all thingis sall cum, in samekill that thay that from the begynning have sufferit violence, injurie, and wrang for rychteousnes saik, sall inherit that blissit immortalitie promesit from the begynning; bot contrariewyse, the stubburne, inobedient, cruell, oppressouris, filthy personeis, adulteraris, and all sortis of unfaithfull [men] sall be cast in the dungeoun of utter darknes, quhair thair worme sall not dye, neather yitt thair fyre [sall] be extinguischeit. The remembrance of the quhilk day, and of the jugement to be executit in the same, is not onlie to us ane brydill quhairby oure carnall lustis ar refranit; but alsso sick inestimabill confort, that neather may the threatning of wardlie princeis, neyther yitt the feir of temporall death and present daingear move us to renunce and forsaik that blissit societie, quhilk we the members have with oure Head and onlie Mediatour Christ Jesus, whome we confesse and avow to be the Messias promissed, the only Head of his Kirk, our just Lawgevar, oure onlie Hie Preast, Advocat, and Mediatour. In whiche honouris and offices, yf man or angell presume to intruse thame selfis, we utterlie detest and abhorre thame, as blasphemous to oure Soverane and Supreame Governour, Christ Jesus.
Faith in the Holy Ghost.—Cap. xii.
This our Faith, and the assurance of the same, proceidis not frome flesche and blood, that is to say, frome no naturall poweris within us, but is the inspiratioun of the Holy Ghost: Whome we confesse God, equall with the Father and with the Sone; who sanctifieth us, and bringeth us in all veritie by his awin operatioun; without whome we should remane for ever enemyes to God, and ignorant of his Sone, Christ Jesus. For of nature we ar so dead, so blynd and so perverse, that neather can we feill when we ar pricked, see the lycht when it schynes, nor assent to the will of God when it is reveilled; onlie[231] the Spreit of the Lord Jesus quickinneth that which is dead, removeth[231] the darknes from our myndis, and boweth oure stubburne heartis to the obedience of his blessed will. And so as we confesse that God the Father created us when we war not; as his Sone, our Lord Jesus redeamit us when we war ennemyes to him: so also do we confesse that the Holy Ghost dois sanctifie and regenerat us, without all respect of any merite proceading from us, be it befoir, or be it after oure regeneratioun. To speak this one thing yit in more plane wordis, as we willinglie spoyle oureselves of all honour and glorie of oure awin creatioun and redemptioun; so do we also of oure regeneratioun and sanctificatioun: For of our selves we ar nott sufficient to think ane good thoght; but he who hes begune the good work in us, is onlie he that continueth us in the same, to the praise and glorie of his undeserved grace.
The Cause of Good Workis.—Cap. xiii.[232]
So that the caus of Good workis, we confess to be, nott our free will, but the Spreit of the Lord Jesus, who dwelling in oure heartis be trew faith, bringis furth sick good workis as God hath prepared for us to walk into: for this we most boldlie affirm, that blasphemy it is to say, that Christ Jesus abydis in the heartis of sick as in whome thair is na spreit of Sanctificatioun. And thairfoir we fear nott to affirme, that murtherraris, oppressouris, cruell persecutaris, adulteraris, whoremongaris, filthy personis, idolateris, drounkardis, theavis, and all workaris of iniquitie, have neather trew faith, neather any portioun of the spreat of Sanctificatioun, whiche proceadeth frome the Lord Jesus, so long as thei obstinatlie continew in thair wickednes. For how sone that ever the spreit of the Lord Jesus, (whiche Godis elect children resave by trew fayth,) takis possessioun in the heart of any man, so soon dois he regenerat and renew the same man; so that he begynnis to hate that whiche befoir he luffit, and begynnis to luif that whiche befoir he hated; and from thence cumis that continewall battell which is betwix the flesche and the spreit in Godis children; while the flesche and naturall man (according to the awin corruptioun) lustis for things pleasing and delectable unto the self, grudges in adversitie, is lyfted up in prosperitie, and at everie moment is prone and reddye to offend the Majestie of God. Bot the Spreit of God, whiche giveth witnessing till our spreit, that we ar the sones of God, makis us to resist the devill, to abhorr[233] fylthy pleasouris, to groane in Godis presence for deliverance from this boundage of corruptioun; and finally, so triumphe over syne that it reigne not in our mortall bodyes. This battell hes nott the carnall men, being destitut of Goddis Spreitt; but do follow and obey syn with greadynes, and without repentance, evin as the devill and thair corrupt lustis do prick thame. But the sonnes of God (as befoir is said) does feght against syn, do sobb and murne, when they perceave thame selfis tempted to iniquitie; and gif they fall, they ryse agane with earnest and unfeaned repentance. And these thingis they do nott by thair awin power, but the power of the Lord Jesus (without whome thai war able to do nothing) wyrketh in thame all that is good.[234]
What Workis Ar reputed Good befoir God.—Cap. xiv.[235]