We confesse and acknawledge, that God hes gevin to man his holy law, in whiche not onlie ar forbiddin all sick workis whiche displease and offend his Godlye Majestie; but also ar commanded all sick as please him, and as he hath promised to rewarde. And these workis be of two sortis; the one ar done to the honour of God, the other to the proffit of our nychtbouris; and baith have the reveilled will of God for thair assurance. To have one God, to wirschepe and honour him; to call upoun him in all our trubles; to reverence his holy name; to hear his word; to beleve the same; to communicat with his holy sacraments;—ar the workis of the First Table. To honour father, mother, princes, reullaris, and superiour poweris; to love thame; to supporte thame, yea, to obey thair charges (not repugnyng to the commandiment of God); to save the lyves of innocents; to represse tyranny; to defend the oppressed; to keep our bodyes cleane and holy; to lyve in sobrietie and temperance; to deall justlie with all men, boyth in word and in deed; and, finallie, to represse all appetite of our nychtbouris hurte;—ar the good workis of the Second Table, whiche ar most pleasing and acceptable unto God, as those workis that are commanded by him self. The contrarie whairof is syn most odiouse, whiche always displeasses him, and provokes him to anger,—as, nott to call upoun him allone when we have nead; not till hear his word with reverence; to contempne and despyse it; to have or to wyrschipe idolles; to mainteane and defend idolatrie; lychtlie to esteame the reverent name of God; to prophane, abuse, or contempne the sacramentis of Christ Jesus; to disobey or resist any that God hes placed in authoritie, (while thei pas not ower the boundis of thair office); to murther, or to consent thairto, to bear hattrent, or to suffer innocent blood to be schedd geve we may ganestand[236] it; and, finallie, the transgressing of any other commandiment in the First or Secound Table, we confesse and affirme to be syn, by the which Goddis hote displeasour is kendilled[237] against the proude and unthankfull world. So that Good workis we affirme to be these onlie that ar done in faith, [and] at Goddis commandiment, who in his law hes expressed what be the thingis that please him: And Evill workis, we affirme, nott onlie those that ar expressedlie done against Goddis commandiment, but those also that, in materis of religioun and wirschipping of God, have no [uther] assurance butt the inventioun and opinioun of man, whiche God frome the begynning hes ever rejected; as by the prophete Esaias, and by our maister Christ Jesus, we ar taught in these wordis—"In vane do they wirschepe me, teiching the doctrine being preceptis of men."[238]
The Perfectioun of the Law and Imperfectioun of Man.—Cap. xv.
The Law of God, we confesse and acknawledge most just, most equall, most holy, and most perfite; commanding those thingis, whiche being wrocht in perfectioun, war able to geve lyfe, and [able] to bring man to eternall felicitie: But our nature is so corrupt, so weak, and imperfite, that we ar never able to fulfill the workis of the Law in perfectioun; yea, "Yf we say we have no syn, (evin after we ar regenerat,) we deceive our selfis, and the veritie of God is not into us." And thairfoir it behoved us to apprehend Christ Jesus, with his justice and satisfactioun, who is the end and accomplishment of the Law, to all that beleve, by whome we ar sett at this libertie, that the curse and maledictioun of God,[239] fall not upoun us, albeit that we fulfill not the same in all pointis. For God the Father beholding us in the body of his Sone Christ Jesus, accepteth oure imperfyte obedience as it ware perfite, and coverith our workis, whiche ar defyled with many spottis, with the justice of his Sone. We do not meane that we ar so set at libertie, that we awe no obedience to the Law, (for that befoir we have plainelie confessed); but this we affirme, that no man in earth, (Christ Jesus onlie excepted,) hath gevin, geveth, or shall geve in work, that obedience to the Law which the Law requyreth. But when we have done all thingis, we must fall doun and unfeanedlie confess, "That we ar unprofitable servandis." And thairfoir whosoever boast thame selves of the merittis of thair awin workis, or putt thair trust in the workis of supererogatioun, they boast thame selfis of that whiche is not, and putt thair trust in damnable idolatrie.
Of The Kirk.[240]—Cap. xiv.
As we believe in one God, Father, Sone, and Holy Ghost, so do we most earnestlie beleave[241] that from the begynning thair hes bein, now is, and to the end of the warld shalbe a Churche; that is to say, a company and multitude of men chosin of God, who rychtlie worschip and embrace him, by trew fayth in Christ Jesus, who is the onlie Head of the same Kirk, whiche also is the body and spous of Christ Jesus; whiche Kirk is Catholik, that is, universall, becaus it conteanes the Elect of all aiges, [of] all realmes, nationis, and tounges, be thai of the Jewis, or be thai of the Gentiles, who have communioun and societie with God the Father, and with his Sone Christ Jesus, throcht the sanctificatioun of his Holy Spreit; and thairfoir it is called [the] communioun, not of prophane personis but of sanctis, who, as citizens of the heavinlie Jerusalem, have the fruitioun of the most inestimable benefitis, to witt, of ane God, ane Lord Jesus, ane faith, and of ane baptisme; out of the[242] whiche Kirk thair is neather lyfe, nor eternall felicitie. And thairfoir we utterlie abhorr the blasphemye of those that affirme, that men quhilk live according to equitie and justice, shall be saved, what religioun soever they have professed. For as without Christ Jesus thair is neather lyfe nor salvatioun, so shall thair nane be participant thairof but sik as the Father has gevin unto his Sone Christ Jesus, and those [that] in tyme come to him, avow his doctrine, and beleve into him, (we comprehend the children with the faythfull parentis). This Kirk is invisible, knowin onlie to God, who allone knoweth whome he hes chosin, and comprehendis alsweall (as said is) the Elect that be departed, (commounlie called the Kirk Triumphant), as those that yit leve and feght against syne and Sathan as shall leve hearefter.
The Immortalitie of the Saullis.—Cap. xvii.
The Elect departed are in peace and rest from thair laubouris; not that thai sleap and come to ane certane oblivioun (as some fantastick headis[243] do affirme,) but that thai ar delivered from all fear, all torment, and all tentatioun, to whiche we and all Godis elect ar subject in this lyfe; and thairfoir do bear the name of the Kirk militant. As contrariewyse, the reprobat and unfaythfull departed, have anguishe, torment, and paine, that can nott be expressed; so that neather ar the ane nor the other in sick sleap that thai feill not joy or torment, as the Parable of Christ Jesus in the saxtene of Luke, his wordis to the theaf, and these wordis of the saullis crying under the altar, "O Lord, thou that arte rychteous and just, how longe shalt thow not revenge our blude upoun thame that dwell upoun the earth!" doeth playnlie testifie.
Of the Notis by whiche the True Kirk is discearned from the fals, and who shalbe judge of the doctrine.—Cap. xviii.
Because that Sathan from the begyning hes lauboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes inflambed the heartis of cruell murtheraris to persecute, truble, and molest the trew Kirk and members thairof, as Cain did Abell; Ismaell, Isaac; Esau, Jacob; and the whole preasthead of the Jewis, Jesus Christ him self, and his apostles after him; it is a thing most requisite, that the trew Kirk be discernit frome the filthy synagoge, be cleare and perfite nottis, least we being deceaved, resave and embrace to our awin condemnatioun the ane for the other. The nottis, signes, and assured tokenis whairby the immaculat spouse of Christ Jesus is knawin from that horrible harlote the Kirk malignant, we affirme ar neyther antiquitie, title usurped, lineall discente, place appointed, nor multitude of men approving ane errour; for Cain in aige and title was preferred to Abell and Seth. Jerusalem had prerogative above all places of the earth, whair also war the preastis lineally descended from Aaron; and greattare multitude[244] followed the Scribes, Pharaseis, and Preastis, then unfeanedlie beleaved and approved Christ Jesus and his doctrin; and yit (as we suppoise) na man of sound judgment[245] will grant that any of the foirnamed war the Kirk of God. The Notis, thairfoir, of the trew Kirk of God we beleve, confesse, and avow to be, first, The trew preaching of the word of God; into the whiche God hes reveilled him self to us, as the writtingis of the Prophettis and Apostles do declair. Secoundlie, The rycht administratioun of the sacramentis of Christ Jesus, whiche mun be annexed to the worde and promisse of God, to seall and confirme the same in our hartis. Last[ly], Ecclesiasticall discipline uprychtlie ministred, as Godis word prescribed, whairby vice is repressed, and vertew nurished. Whairsoever then these former nottis ar sene, and of any tyme continew (be the number never so few above twa or thre) thair, but all dowbt, is the trew Kirk of Christ, who according to his promeise is in the myddis of thame: not that universal (of whiche we have befoir spokin) but particulare; sick as was in Corinthus, Galatia, Ephesus, and utheris places in whiche the ministerie was planted by Paule, and war of him self named the Kirkis of God. And sick kirkis, we, the Inhabitants of the Realme of Scotland, professouris of Christ Jesus, confesse us to have in our cities, townis, and places reformed; for the doctrine taught in our kirkis is conteaned in the writtin word of God, to witt, in the buikis of the Auld and New Testamentis. In these buikis we meane, whiche of the ancient have bene reputed canonicall, in the whiche we affirme that all thingis necessarie to be beleaved for the salvatioun of mankynd, is sufficientlie expressed; the interpretatioun whairof, we confess, neather apperteaneth to privat nor publict persone, neather yit to any kirk for any preheminence or prerogative, personall or locall, whiche one hes above another; butt apperteaneth to the Spreit of God, by the whiche also the Scripture was writtin. When contraversie then happinneth for the rycht understanding of any place or sentence of Scripture, or for the reformatioun of any abuse within the Kirk of God, we aucht not sa mekle to look what men befoir us have said or done, as unto that whiche the Holy Ghost uniformelie speakis within the body of the Scriptures, and unto that whiche Christ Jesus him self did, and commanded to be done. For this is a thing universallie granted, that the Spreit of God, which is the Spirit of unitie, is in nothing contrarious unto himself. Yf then the interpretatioun, determinatioun, or sentence of any doctour, kirk, or counsall, repugne to the plane word of God writtin in any other place of [the] Scripture, it is a thing most certane, that thairis is nocht the trew understanding and meanyng of the Holy Ghost, supposing that Counsallis,[246] Realmes, and Nations have approved and receaved the same: For we dar nott receave and admitt any interpretatioun whiche directlie repugneth to any principall point of our fayth, [or] to any other plane text of Scripture, or yitt unto the rewll of charitie.
The Authoritie of the Scripturis.—Cap. xix.
As we beleve and confesse the Scriptures of God sufficient to instruct and maik the man of God perfect, so do we affirme and avow the authoritie of the same to be of God, and neather to depend on men nor angellis. We affirme thairfoir that sick as alledge the Scripture to have na [uther] authoritie, but that whiche is receaved from the Kirk, to be blasphemous against God, and injuriouse to the trew Kirk, whiche alwayis heareth and obeyeth the voice of hir awin Spouse and pastour, but taketh nott upoun her to be maistres over the same.
Of Generall Counsallis, of thair Power, Authoritie, and Causes of thair Conventioun.—Cap. xx.
As we do nott raschelie dampne that whiche godlie men, assembled togidder in Generall Counsallis, lauchfullie gathered, have approved[247] unto us; so without just examinatioun dar we not resave whatsoever is obtrused unto men, under the name of Generall Counsallis: for plane it is, that as they war men, so have some of thame manifestlie erred, and that in materis of great weght and importance. So far then as the Counsall proveth the determinatioun and commandiment that it geveth by the plane word of God, so far do we reverence and embrace the same. But yf men, under the name of a Counsall pretend to forge unto us new articles of our faith, or to maik constitutionis repugnyng to the word of God, then utterlie we mone refuise the same, as the doctrin of devillis which drawis our saullis from the voice of our onlie God, to follow the doctrines and constitutionis of men. The caus, then, why [that] Generall Counsallis convened, was neather to mak any perpetuall law (whiche God befoir had nott maid,) neather yitt to forge new articles of our beleve, neather to give the word of God authoritie, mekle less to make that to be his worde, or yitt the trew interpretatioun of the same, which was not befoir by his holy will expreassed in his worde. But the caus of Counsallis, (we meane of sick as merite the name of Counsallis,) was partlie for confutatioun of heresyes, and for geving publict confessioun of thair faith to the posteritie following; whiche baith they did by the authoritie of Goddis writtin worde, and nott by any opinioun or prerogative that they could nott err, be reassoun of thair Generall assemblie: And this we judge to have bene the cheaf caus of Generall Counsallis. The other was for good policie and ordour to be constitut and observed in the Kirk, in whiche (as in the house of God) it becumis all thingis to be done decentlie and into ordour. Not that we think that ane policie, and ane ordour in Ceremonies can be appointit for all aigis, tymes, and plaicis; for as ceremonies (sick as men hes devised) ar but temporall, so may and aucht they to be changed, when they rather foster superstitioun, then that they edifie the Kirk using the same.
Off the Sacramentis.—Cap. xxi.
As the Fatheris under the Law, besydis the veritie of the sacrifices, had two cheaf Sacramentis, to witt, Circumcisioun and the Passover, the despysaris and contemnaris whairof war not reputed for Godis people; so [do] we acknawledge and confesse that we now, in the tyme of the Evangell, have two[248] Sacramentis onlie, institutit be the Lord Jesus, and commanded to be used of all those that will be reputed members of his body, to witt, Baptisme and the Supper, or Table of the Lord Jesus, called The Communioun of his body and bloode. And these sacramentis (alsweill of the Auld as of the New Testament) war institut[248] of God, not onlie to maik ane visible difference betwixt his people, and those that war without his league; but also to exercise the faith of his children; and by participatioun of the same sacramentis, to seall in thair heartis the assurance of his promeis, and of that most blessed conjunctioun, unioun, and societie, whiche the Elect have with thair head, Christ Jesus. And thus we utterlie dampne the vanitie of those that affirme Sacramentis to be nothing else but naked and bair signes. No, we assuredlie beleve, that by Baptisme we ar ingrafted in Christ Jesus to be maid partakaris of his justice, by the whiche our synes are covered and remitted; and also, that in the Supper, rychtlie used, Christ Jesus is so joyned with us, that he becumis the verray nurishement and foode of our saullis. Not that we ymagine any transsubstantiatioun of bread into Christis naturall body, and of wyne in his naturall bloode, (as the Papistis have perniciouslie taught and dampnablie beleved;) but this union and communioun whiche we have with the body and bloode of Christ Jesus in the rycht use of the sacraments, is wrocht by operatioun of the Holy Ghost, who by trew faith caryes us above all thingis that ar visible, carnall, and earthlie, and maikis us to feid upoun the body and bloode of Christ Jesus, whiche was ones brokin and schedd for us, whiche now is in the heavin, and appeareth in the presence of his Father for us. And yit, notwithstanding the far distance of place, whiche is betwix his bodye now glorifeid in the heavin, and us now mortall in this earth, yit we most assuredlie beleve, that the bread which we break is the communioun of Christis body, and the cupp which we bliss, is the communion of his bloode. So that we confesse, and undowttedlye beleve, that the faithfull, in the rycht use of the Lordis Table, so do eatt the body, and drynk the bloode of the Lord Jesus, that he remaneth in thame and thai in him: yea, that thai ar so maid flesche of his flesche, and bone of his bones, that as the Eternall Godheid hath gevin to the flesche of Christ Jesus (whiche of the awin conditioun and nature was mortall and corruptible) lyfe and immortalitie, so doeth Christ Jesus his flesche and bloode eatten and drunken by us, give to us the same prerogatives: Whiche albeit we confesse, are neather gevin unto us at that onlie tyme, neather yit by the propir power and vertew of the Sacramentis onlie; yit we affirme, that the faithfull in the rycht use of the Lordis Table hes sick conjunctioun with Christ Jesus, as the naturall man can not comprehend: yea, and farther we affirme, that albeit the faithfull oppressed be negligence, and manlie infirmitie, doeth not proffeitt so mekill as thei wold att the verray instant actioun of the Supper, yit shall it after bring furth frute, as livelie seid sawin in good ground; for the Holy Spreit, whiche can never be devided frome the rycht institutioun of the Lord Jesus, will not frustrat the faythfull of the frute of that misticall actioun. But all this, we say, cumis by trew fayth, whiche apprehendeth Christ Jesus, who onlie maikis his Sacramentis effectuall unto us; and, thairfoir, whosoever sclandereth us, as that we affirmed or beleved Sacramentis to be onlie naiked and bair signes, do injurie unto us, and speak against a manifest treuth. But this liberallie and francklie we most confess, that we maik ane distinctioun betwix Christ Jesus, in his naturall substance,[249] and betwix the elementis in the Sacramentall signes; so that we will neather wirschip the signes in place of that which is signifeid by thame; neather yit do we dispyse and interprete thame as unprofitable and vane; but do use thame with all reverence, examyning our selfis diligentlie befoir that so we do, becaus we ar assured by the mouth of the Apostle, "That sick as eat of that bread, and drynk of that cupp, unworthelie, ar guyltie of the body and bloode[250] of the Lord Jesus."
Off the Rycht Administratioun of the Sacramentis.—Cap. xxii.
That Sacramentis be rychtlie ministred, we judge twa thingis requisit: the one, That thei be ministred be lauchfull ministeris, whome we affirme to be onlie thei that ar appointed to the preaching of the worde, or into whose mouthis God hes putt some sermoun of exhortatioun, thei being men lauchfullie chosin thairto by some Kirk. The other, That thei be ministred in sic elementis, and in sic sorte as God hath appointed. Ellis we affirme, that thei cease to be rycht Sacramentis of Christ Jesus. And, thairfoir, it is, that we flye the societie with the Papisticall Kirk, in participatioun of thair Sacramentis; first, becaus thair ministeris ar no ministeris of Christ Jesus; yea, (whiche is more horrible) thei suffer wemen, whome the Holy Ghost will not suffer to teache in the congregatioun, to Baptise. And, secoundlie, Becaus thei have so adulterat, both the one sacrament and the other, with thair awin inventionis, that na pairte of Christis actioun abydeth in the originall puritie; for oyle, salt, spattle,[251] and siclyk in baptisme, are but menis inventionis; adoratioun, veneratioun, bearing throcht streittis and townes, and keaping of bread in boxes or buistis, are prophanatioun of Christis Sacramentis, and no use of the same: For Christ Jesus said, "Tak, eat, &c.; Do ye this in remembrance of me." By which wordis and charge he sanctifeid bread and wyne to be the sacrament of his body[252] and blude; to the end, that the one should be eatten, and that all should drink of the other; and not that thei should be keapt to be wirschiped and honoured as God, as the blynd Papistis have done heirtofoir, who also have committed sacriledge, stealling frome the people the one parte of the Sacrament, to witt, the blissed cupp. Moreover, that the Sacramentis be rychtlie used, it is requyred, that the end and caus why the Sacramentis war institut, be understand and observed, alsweall of the minister as of the receaveris; for yf the opinioun be changed in the receavare, the rycht use ceasseth; whiche is most evident by the rejectioun of the sacrifices, (as also yf the teachar teache[253] fals doctrin,) whiche war odiouse and abominable unto God (albeit thei war his awin ordinances,) becaus that wicked men use thame to ane other end than God hath ordeaned. The same affirme we of the sacramentis in the Papisticall Kirk, in whiche we affirme the haill actioun of the Lord Jesus to be adulterat, alsweill in the externall forme, as in the end and opinioun. What Christ Jesus did, and commanded to be done, is evident by the three Evangelistis [quho speak of the Sacrament,[254]] and by Sanct Paule: What the preast does at his altare we neid not to rehearse. The end and caus of Christis institutioun, and why the self same should be used, is expressed in these wordis,—"Do this in remembrance of me. As oft as ye shall eatt off this bread and drynk of this cupp, ye shall schaw furth, (that is, extoll, preache, and magnifie,[255]) the Lordis death till he come." But to what end, and in what opinioun the preastis say thair masses, lett the wordis of the same, thair awin doctouris and writtingis witness, to witt, that thei, as mediatouris betwix Christ and his Kirk, do offerr unto God the Father ane sacrifice propitiatorie for the synnes of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and macking derogatioun to the sufficiencie of his onlie sacrifice, ones offered for purgatioun of all those that shalbe sanctified, we utterlie abhorr, detest, and renunce.
To Whome Sacramentis Apperteane.—Cap. xxiii.
We Confesse and acknawledge that Baptisme apperteaneth alsweall to the infantis of the faithfull, as to those that be of age and discretioun. And so we dampne the errour of [the] Anabaptistes, who deny baptisme to apperteane to children, befoir that thei have faith and understanding. But the Supper of the Lord, we confesse to apperteane onlie to sick as[256] have bene of the houshold of faith, [and] can try and examyn thame selfis, asweill in thair faith, as in thair dewtie towardis thair nychtbouris. Such as eat [and drink] at that holy table without fayth, or being at dissentioun and divisioun with thare brethren, do eat unworthelye: and thairfoir it is, that in our Kirkis our Ministeris tackis publict and particulare examinatioun of the knowledge and conversatioun of suche as are to be admitted to the table of the Lord Jesus.
Of the Civile Magistrat.—Cap. xxiv.
We Confesse and acknawledge impyres, kyngdomes, dominiounis, and cities to be distincted and ordaned by God: the powers and authorities in the same (be it of Emperouris in thair impyris, of Kingis in thair realmes, Dukis and Princes in thair dominiounis, or of otheris Magistratis in free cities,) to be Godis holy ordinance, ordeaned for manifestatioun of his awin glorie, and for the singulare proffeit and commodite of mankynd. So that whosoever goes about to tack away or to confound the haill state of civile policies, now lang establisched, we affirme the same men not onlie to be ennemyes to mankynd, but also wickedlie to feght against Godis expressed will. We farther Confesse and acknawledge, that sic personis as are placed in authoritie are to be loved, honoured, feared, and holdin in most reverent estimatioun; becaus [that] thei are the lieutennentis of God, in whose sessioun God him self doeth sitt and judge, (yea evin the Judges and Princes thame selfis,) to whome by God is gevin the sweard, to the praise and defence of good men, and to revenge and puniss all open malefactouris. Moreover, to Kingis, Princes, Reullaris, and Magistratis, we affirme that cheiflie and maist principallie the reformatioun[257] and purgatioun of the Religioun apperteanes; so that not onlie thei are appointed for civile policey, bot also for mantenance of the trew Religioun, and for suppressing of idolatrie and superstitioun whatsomever, as in David, Josaphat, Ezechias, Josias, and otheris, heychtlie commended for thair zeall in that caise, may be espyed. And thairfoir we confesse and avow, that sick as resist the Supreme power, (doing that thing which apperteanis to his charge,) do resist Goddis ordinance, and thairfoir can not be guyltless. And farther, we affirme, that whosoever deny unto thame thair aid, counsall, and conforte, while the Princes and Reullaris vigilantlie travaill in the executing[258] of thair office, that the same men deny thair help, supporte, and counsall to God, who by the presence of his lieutennent craveth it of thame.
The Giftis frelie gevin to the Kirk.—Cap. xxv.
Albeit that the word of God trewlie preached, [and] the Sacramentis rychtlie ministred, and discipline executed according to the word of God, be the certane and infallible signes of the trew Kirk; yit do we nott so meane, that everie[259] particulare persone joyned with sick ane cumpany, be ane elect member of Christ Jesus. For we acknawledge and confesse, that darnell, cokle, and chaff, may be sawin, grow, and in great abundance lye in the myddis of the wheat; that is, the reprobat may be joyned in the societie of the elect, and may externallie use with thame the benefites of the word and sacramentis; but sic being butt temporall professouris in mouth, but not in heart, do fall back and continew not to the end: and thairfoir haif thei no fruit of Christis death, resurrectioun, nor assentioun. But sick as with heart unfeanedlie beleve, and with mouth boldlie confesse the Lord Jesus, (as befoir we have said,) shall most assuredly resave these giftis; first, In this lyfe, remissoun of synnes, and that by faith onlie in Christis blude, insamekle, that albeit syne remane and continuallie abyd in these our mortall bodyes, yit it is not imputed unto us, but is remitted and covered with Christis justice. Secondlie, In the generall judgement thair shalbe gevin to everie man and woman resurrectioun of the flesche; for the sea shall geve hir dead, the earth those that thairin be inclosed; yea, the Eternall, our God, shall stretche out his hand upoun the dust, and the dead shall aryse incorruptible, and that in the substance of the [self] same flesche that everie man now bearis, to resave, according to thair warkis, glorie or punishment: for sik as now delyte in vanitie, creueltye, filthynes, superstitioun, or idolatrie, shalbe adjudged to the fyre inextinguishable, in the whiche thei shalbe tormented for ever, alsweall in thair awin bodyes, as in thair saullis, whiche now thei give to serve the devill in all abominatioun. Butt sik as continew in weall doing to the end, boldlie professing the Lord Jesus, [we constantly beleve, that they sall receive glorie, honour, and immortalitie, to reigne for ever in life everlasting with Christ Jesus,[260]] to whose glorifeid body all his Elect shalbe [made] lyke, when he shall appeir agane to judgement, and shall render up the kingdome to God his Father, who then shalbe, and ever shall remane all in all thingis, God blessed for evir: To whome, with the Sone, and with the Holy Ghost, be all honour and glorie, now and ever. Amen.
Aryse, O Lord, and lett thy ennemyes be confounded: Lett thame flye frome thy presence that hait thy godlie name: Give thy Servandis strenth to speak thy word in boldnes; and lett all Nationis atteane to[261] thy trew knowledge.
This oure Confessioun was publictlie red, first in audience of the Lordis of Articles, and after in audience of the haill Parliament; whair war present, not onlie suche as professed Christ Jesus, but also a great number of the adversaries of our religioun, suche as the foirnamed Bishoppis, and some others of the Temporall Estate, who war commanded in Goddis name to object, yf thei could, any thing against that doctrine. Some of our Ministeris war present, standing upoun thair feit, reddye to have ansuered, in caise any wald haif defended the Papistrie, and impugned oure affirmatives: but whill that no objectioun was maid, thair was a day appointed to voting in that and other headis. Oure Confessioun was redd, everie article by itself, over agane, as thei war wryttin in ordour, and the vottis of everie man war requyred accordinglie. Of the Temporall Estate onlie voted in the contrair, the Erle of Atholl,[264] the Lordis Somervaill[265] and Borthwik;[266] and yit for thair disassenting thei produced no bettir reassone, but, "We will beleve as oure fatheris beleved." The Bischoppis, (Papisticall, we meane,) spack nothing. The rest of the haill thre Estaittis, by thair publict votes, affirmed the doctrine; and many, the rather, becaus that the Bischoppis wold nor durst say nothing in the contrair; for this was the vote of the Erle Merschell,[267]—"It is long since I have had some favour unto the trewth, and since that I have had a suspitioun of the Papisticall religioun; but, I praise my God, this day hes fully resolved me in the one and the other. For seing that my Lordis Bischoppis, who for thair learing can, and for the zeall that thei should bear to the veritie, wold, as I suppose, ganesay any thing that directlie repugnes to the veritie of God; seing, I say, my Lordis Bischoppis heir present speakis nothing in the contrair of the doctrine proponed, I can nott but hold it to be the verie trewth of God, and the contrarie to be deceavable doctrine. And thairfoir, so far as in me lyeth, I approve the one and dampne the other: And do farther ask of God, that not onlie I, but also all my posteritie, may enjoy the comforte of the doctrin that this day our earis have hearde. And yitt more, I man vote, as it war by way of protestatioun, that yf any persones ecclesiasticall shall after this oppone thame selfis to this our Confessioun, that thei have no place nor credite, considdering that thei having long advisement, and full knawledge of this oure Confessioun, none is now found in lauchfull, free, and quyete Parliament to oppone thame selfis to that whiche we professe: And thairfoir, yf any of this gencratioun pretend to do it after this, I protest he be repute rather one that loveth his awin commoditie and the glorie of the world, than the trewth of God, and the salvatioun of menis saullis."
After the voting and ratificatioun of this oure Confessioun, by the haill body of the Parliament, thair war also pronunced two Actis, the one against the Masse and the abuse of the Sacramentis, and the other against the Supreamacye of the Pape;[268] the tenouris whairof followis:—
The Act against the Messe.[269]
In the Parliament haldin at Edinburgh, the tent of Julij, the year of God Jm fyve hundreth threscoir yearis, the said Parliament being continewed to the first of August nixt thairafter following, with continewatioun of dayis, upoun the twenty-four day of the said moneth of August, the Thre Estaitis then being present: The whiche day, forsamekle as Almychtie God be his maist trew and blessed worde, hes declaired the reverence and honour quhilk should be gevin to him: and, be his Sone Jesus Christ, has declaired the trew use of the Sacramentis, willing the same to be used according to his will and worde: Be the quhilk it is notour and perfitlie knawin that the Sacramentis of Baptisme and of the body and bloode of Jesus Christ, hes bene in all tymes bygane corrupted be the Papisticall Kirk, and be thair usurpit ministeris; and presentlie, notwithstanding the Reformatioun allreaddy maide according to Goddis worde, yit nottheless thair is some of the same Papis Kirk that stubburnelie perseveris in thair wicked idolatrie, sayand Messe, and Baptizand conforme to the Papis Kirk, prophanand thairthrow the Sacramentis foirsaidis, in quyett and secreatt places, regardand thairthrow nowther God nor his worde: Thairfoir it is statut and ordeaned in this present Parliament, that na maner of persone nor personis, in ony tyme cuming, administrat ony of the Sacramentis foirsaidis secreatlie, or ony other maner of way, but thei that ar admitted and havand power to that effect; nor say Messe, nor yit hear Messe, nor he present thairat, under the paine of confiscatioun of all thair goodis, [movabill and unmovabill,] and punisheing of thair bodyis at the discretioun of the Magistrattis, within whais jurisdiction sick personis happynnis to be apprehended, for the first fault; banisching of the Realme, for the secound fault; and justifieing to the dead, for the thrid falt: And ordainis all Schireffis, Stewartis, Bailleis, and thair deputtis, Provestis, and Bailleis of Burrowis, and otheris judges whatsumever, within this Realme, to taik diligent suyt and inquisitioun within thair boundis, whair ony sick usurped ministerie is used; Messe saying, or thei that beis present at the doing thairof, ratifeand and apprevand the samyn, and tack and apprehend thame, to the effect that the panis above wrettin may be execut upon thame.
Extractum de libro Parliamenti, per me, etc.
(Sic subscribitur,)
Jacobus McGill.[270]
The Act for Abolishing the Jurisdictioun of the Pape.[271]
In the Parliament haldin at Edinburgh, the tent day of Julij, the year of God Jm Vc lx yearis, and thairefter continewit to the first day of August nixt thairefter following, with continewatioun of dayes, upoun the xxiiij of the said moneth of August:[272] The thre Estaitis, then being present, understanding that the jurisdictioun and authoritie of the Bischope of Rome, callit the Pape, usit [with]in this Realme in tymes bypast, hes [not onlie bene contumelious to the Eternall God, but also] verry hurtsome and prejudiciall to our Soveranis authoritie, and commoun weall of this Realme: Thairfoir hes statut and ordainit, that the Bischope of Rome, [callit the Paip,] have na jurisdictioun nor authoritie [with]in this Realme in tymes cuming; and that nane of oure said Soveranis subjectis sute or desyre, in ony tyme heirefter, tytill or rycht, be the said Bischope of Rome or his sect, to ony thing within this Realme, under the panis of Barratrie; that is to say, proscriptioun, banishment, and never to bruik honour, office, nor dignitie within this Realme: And the contraveaneris heirof, to be callit befoir the Justice or his deputtis, or befoir the Lordis of the Sessioun, and punist thairfoir according to the lawis of this Realme: And the furnessaris of thame with fynance of money, and purchessaris of thair tytle of rycht, or manteaneris and defenderis of thame, sall incurr the samyn panis: And that na Bischope, nor uther Prelatt of this Realme, use ony jurisdictioun in tymes to cum, be the said Bischope of Rome's authoritie, under the paine foirsaid.
Extractum, etc.
These and other thingis ordourlie done in lauchfull and free Parliament,[273] we direct to France, to our Soveranis, Sir James Sandelandis, Lord of Sanct Johne,[274] with the Actes of the said Parliament, that by thame thei mycht be ratifeid according to the promeisse of thair Heyghness Commissionaris maid to us, as by the Contract of Peace most evidentlie may appear. Bot how the said Lord of Sanct Johne was entreated we list nott reherse; but alwyis no Ratificatioun brought he unto us.[275] But that we litill regarded, or yit do regarde; for all that we did was rather to schaw our debtfull obedience, then to bege of thame any strenth to our Religioun, whiche from God hes full powar, and neideth nott the suffrage of man, but in so far as man hath neid to beleve it, yf that ever he shall have participatioun of the lyfe everlesting. But somewhat most we answer to suche as since hes whispered, that it was but a pretended Parliament and a privye conventioun, and no lauchfull Parliament. Thair reassonis ar, the King and Quene war in France; thair was neather sceptour, sweard, nor croune borne, &c., and some principall Lordis war absent. We answer, That we rather wishe the Papistis to be quyett, nor too curiouslie to travell in that head; for it may be, that whill thei think to hurte us, thei tack the Quene and hir authoritie a great blawe, and yitt amend thame selffis nothing. For in whose defalt, we pray yow, was the Quene absent frome this Realme? We think thei will not be so schameless as that thei will blame the Protestantis thairof. Her persone was absent, and [that] to no small greaff of our hartis. But war nott the Estaitis of hir Realme assembled in hir name? Yea, had thei nott hir full power and commissioun, yea, the commissioun and commandiment of hir head the King of France, to convocat that Parliament, and to do all thingis that may be done in lauchfull Parliament, evin as yf oure Soveranis had bene thair in proper personis? Yf thei will limitat the power of princes to the places onlie whair thair bodelye presence is, it will be thocht strange; for so not onlie shall Kingis be compellit to content thame with one Realme, but also with one citie; for the bodilie presence of Kingis can no more be in diverse cities in one instant, then that thei can be in diverse Realmes. Hitherto we haif understand, that whairsoever the Counsallouris of the King, with his power and commissioun, ar assembled to do any thing at his commandiment, that thair is the Kingis sufficient presence and authoritie, whairsoever his awin body be leving at fredome and libertie. Which, yf the Papistis deny, we will find faultis with thame, and with the princes whome thei have abused, that more will annoy thame then anything that we can lose by the insufficiencie of that Parliament; whiche not the less we ar bold to affirme, to have bene more lauchfull, and more free then any Parliament that thei ar able to produce this hundreth year befoir it, or yitt any that hath ensewed since it was; for in it, the votes of men war free, and gevin of conscience: in otheris thei war bought or gevin at the devotioun of the prince. All thingis in it concluded ar able to abyde the tryall, and nott to be consumed at the prufe of the fyre. Off otheris the godly may justly call in dowbt thingis determined.
To the sweard and sceptour, nor yitt to the absence of some Lordis, we ansuere nothing; for oure adversaries know weall yneuche that the one is rather a pompe and gloriouse vane ceremonye, than a substantiall point of necessitie, requyred to a lauchfull Parliament; and the absence of some prejudges nott the poweris of the present, providing that dew advertisement be made unto thame. But now we returne to oure Historye.
The Parliament dissolved, consultatioun was had, how the Kirk mycht be establissed in a good and godlie Policy, whiche by the Papistes was altogether defaced. Commissioun and charge was gevin to Mr. Johne Winram[276] Suppriour of Sanctandrois, Maister Johne Spottiswoode, Johne Willok, Mr. John Douglas Rectour of Sanctandrois, Maister Johne Row, and Johne Knox, to draw in a volume the Polecey and Disciplyn of the Kirk, as weill as thei had done the Doctrin; whiche thei did and presented to the Nobilitie, who did peruse it many dayis. Some approved it, and willed the samyn have bene sett furth be a law. Otheris, perceaving thair carnall libertie and worldlie commoditie somewhat to be impaired thairby grudged, insomuche that the name of the Book of Discipline became odious unto thame. Everie thing that repugned to thair corrupt affectionis, was termed in thair mockage, "devote imaginationis." The caus we have befoir declaired; some war licentious; some had greadelie gripped to the possessionis of the Kirk; and otheris thought that thei wald nott lack thair parte of Christis coat; yea, and that befoir that ever he was hanged, as by the Preachearis thei war oft rebuked. The cheaf great man that had professed Christ Jesus, and refuissed to subscrive the Book of Discipline, was the Lord Erskyn;[277] and no wonder, for besydis that he has a verray Jesabell to his wyffe, yf the poore, the schooles, and the ministerie of the Kirk had thair awin, his keching wald lack two parttis and more, of that whiche he injustlie now possesses. Assuredlye some of us have woundered how men that professe godlynes could of so long continewance hear the threatnyngis of God against theavis and against thair housses, and knowing thame selfis guyltie in suche thingis, as war openlie rebucked, and that thei never had remorse of conscience, neather yitt intended to restore any thingis of that, whiche long thei had stollen and reft. Thair was none within the Realme more unmercyfull to the poore Ministeris then war thei whiche had greatest rentis of the Churches. But in that we have perceaved the old proverbe to be trew, "Nothing can suffice a wreche;" and agane, "The bellie hes none earis." Yitt the same Book of Discipline was subscrived by a great parte of the Nobilitie: to witt, the Duckis Grace, the Erle of Arrane, the Erles Ergyle, Glencarne, Merschall, Menteth, Mortoun, Rothes, Lord James, now Erle of Murray; Lordis Yester, Boyd, Vchiltree; Maister of Maxwell,[278] Lord Lyndesay elder, and the Maister now Lord;[279] Baronis Drumlanryg, Lochinwar, Garleise, Bargany; Mr. Alexander Gordoun Byschop of Galloway, Alexander Campbell Deane of Murray, with a great number mo, subscrived and approved the said Book of Discipline,[280] in the Tolbuyth of Edinburgh, the twenty-sevin day of Januare, the year of God Jm Vc threscoir yearis, by thair approbatioun, in these wordis:—
"We quhilk have subscrivit thir presentis, havand advised with the Articles herein specified, and as is above mentionat, from the begyning of this Book, thinkis the samyn goode, and conforme to Goddis word in all poyntis, conforme to the notes and additionis thairto eikked; and promittis to sett the same fordwarte at the uttermost of oure poweris, providing that the Bischoppis, Abbottis, Priouris, and utheris Prelattis and beneficed men, quhilkis ellis have adjoyned thameselfis to us, bruik the revenues of thair benefices during thair lyfetymes, thei susteanyng and upholding the Ministerie and Ministeris, as is heirin specified, for preaching of the worde, and ministring of the sacramentis."
What be the contentis of the haill Book, and how that this promeise was illuded frome tyme to tyme, we will after hear.
Schort after the said Parliament, war send from the counsall Ambassadouris to England, the Erles Mortoun and Glencarne, togidder with William Maitland of Lethingtoun youngare. The cheaf poynt of thair commissioun was earnestlie to crave the constant assistance of the Quenis Majestie of England, against all forane invasioun, and to propone the Earle of Arrane (who then was in no small estimatioun with us) to the Quene of England in mariage.[281]
That same tyme was the Castell of Sempill[282] besieged and tane, because the Lord thairof disobeyed the lawes and ordinances of the Counsall in many thingis, and especiallie in that, that he wold manteane the idolatrie of the Messe, and also that he besett the way to the Erle of Arrane, with a great gathering, as he was ryding with his accustumed companye.
The Papistis war proude, for thei looked for ane new armye from France at the nixt spring, and thairof was thair no small appearance, yf God had not otherwyse provided. For France utterlie refused the confirmatioun of the peace contracted at Leyth, wald ratifie no parte of oure Parliament, dismissed the Lord of Sanct Johne without any resolute ansure,[283] begane to gather new bandis of throte-cuttaris, and to maik great preparatioun for schippes. Thei farther send befoir thame certane practisaris (amonges whome the Lord Seatoun,[284] who had departed with the Frenche out of Leyth was one) to rouse up new trubles within this Realme. And all this came partlie of the malice of the house of Gwise, who had avowed to revenge the displeasour of thair sister, boyth upoun England and Scotland, and partlie by instigatioun of proud Beatoun, falslie called Bischope of Glasgu, of Dury, Abbot of Dumfermeling, Saulles Seatoun,[285] and Mr. John Sinklar, Dene of Restarick,[286] with suche utheris of the Frenche factioun,[287] who had openlie spokin, that thei had refused all portioun of Scotland, onless that it war under the government of a Frenche man. "Recompense thame, O Lord, as thou knowest maist expedient for thy awin glorie, and for the perpetuall schame of all tratouris to thair commoun-wealth."