THE PREFACE.

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]

Deut. 6. Esai. 44.

Deut. 4. Mat. 28.

Gen. 1.

Esai.

Proverb. 16.

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.

Gen. 1. 2.

Gen. 3.

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.

Ephes. 3. Rom. 5. Joan. 3. Rom. 5. 8.

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.

Gen. 5. Gen. 12. 15. Esai. 7. 8.

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.

Ezech. 16.

Gen. 12. 13. Exod. 1. 2. Exod. 20.

Josu. 1. 2. 3. 1 Sam. 1. 23. 2 Reg. 17.

2 Reg. 24. 25. Deut. 28. Jere. 39. Esdr. 1. Agg. 1, 2. Zach. 3.

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.

Gal. 4.

Luc. 1, 2.

Esai.

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.

Eph. 1.

Heb. 2.

Joan. 10.

Joan 1.

Joan 20.

Esai. 53.

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.

Heb. 12.

Esai. 53.

Deut. 21.

Gal. 3.

Heb. 10.

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.

Act. 2. 3.

Rom. 6.

Mat. 28.

Mat. 27.

Joan. 20. 21.

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.

Act. 1.

Mat. 28.

1 Joan. 2.

1 Tim. 2.

Psal. 110.

Apoc. 20.

Esai. 66.

Esai. 7.

Collos. 1.

Heb. 9. 10.

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.

Mat. 16.

Joan. 14. 15. 16.

Rom. 5.

2 Corin. 3.

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]

John. 15.

Ephes. 2.

Gal. 5.

Rom. 8.

Joan 15.

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]

Exod. 20. Deut. 4.

The Law.

The workes of the First Table.

Ephes. 6.

The workes of the Second Table.

Ezek. 22. Jere. 22. Esai 50. 1 Thes. 4. Luc. 2.

Things contrari to the Firste and Second Table.

Rom. 13. Ezek. 22.

Esai. 29. Matt. 15.

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.

Rom. 7.

Psal. 19.

Deut. 5.

Rom. 10.

1 Joan 12. Rom. 10. Gal. 3.

Deut. 26. Eph. 1. Rom. 4.

Luc. 17.

To put trust in our own workes, is damnable idolatrie.

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.

Matth. 28.

Ephes. 1.

Collos. 3.

Ephes. 5.

Apoc. 7.

Ephes. 2.

Joan. 5. 6.

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.

Apoc. 14.

Apoc. 7.

Luc. 16.

Apoc. 6.

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.

Gen. 4. 21. 27.

Mat. 23.

Joan. 12.

Act. 5.

Notes of the Trew Church.

Joan. 1. 10.

Rom. 4.

1 Cor. 5.

Act. 16. 18.

1 Cor. 1.

Act. 20.

To whom the interpretation of the Scripture appertayne.

1 Cor. 11.

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.

1 Tim. 3.

Joan. 10.

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.

How far the Counsells are to be allowed.

Wherein they are to be rejected.

1 Tim. 4.

Why they were assembled.

Why Counsels were called.

Ceremonies ought to be changed when they foster superstition.

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.

The use of Sacraments.

Baptisme.

The Lordis Supper, perfythe and plainly described.

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.

Christians may not participate with the Papists in their Sacraments.

Women may not Baptise.

The Papists commit sacriledge.

Such as think not rightly of the Lords Supper receive it not worthely.

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.

Thie Actis and Articles war red[262] in face of Parliament, and ratified be the Thre Estaitis of this Realme, at Edinburgh, the sevintene day of August,[263] the year of God J^m V^c. and threscoir yearis.

THE ERLE MERSCHELLIS VOTE IN PARLIAMENT

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 J^m 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 M^cGill.[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 J^m V^c 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 J^m V^c 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."

THE DEATH OF THE YONG KING OF FRANCE, HUSBAND TO OUR JESABELL.

The certane knowledge of all these thingis came to our earis, whairat many war effrayed; for diverse suspected that England wald nott be so fordwarde in tymes to cum, considering that thair formar expensses war so great. The principall conforte remaned with the preacheouris; for thei assured us in Goddis name, that God should performe in all perfectioun that worke in our handis, the begyning whairof he had so mychtelie mainteaned, becaus it was not ouris, but his awin; and thairfoir exhorted us that we should constantlie proceid to reforme all abuses, and to plant the ministerie of the Churche, as by Goddis word we mycht justifie it, and then committ the successe of all to our God, in whose power the dispositioun of kingdomes standis. And so we begane to do, for troubles appearing, maid us give ear to the admonitionis of Goddis servandis. And whill that we had skarslie begune agane to implore the helpe of our God, and to schaw some signes of our obedience unto his messingeris, and holy worde, lo! the potent hand of God from above send unto us a wonderfull and most joyfull deliverance: For unhappy Francis, husband to our Soverane, suddandlie perissheth of a rottin ear. But becaus the death of that child was nott onlie the cause of joy to us in Scotland, but also by it war the faythfull in France delivered, as it ware, from the present death, we think expedient to entreat the same somewhat more largelie.

CORRECTED BE MR. GEORGE.[288]

These cruell and conjured ennemyes of God, and of all godlynes, the Duck of Gwyse, the Cardinall of Lorane, and thair factioun, who then at thair awin appetite plaide the tyrantis in France, had determined the destructioun[289] of all that professed the trew knowledge of Jesus Christ within that Realme. What tyranny laite befoir thei had used at Amboyse, the historie of France doth witness. Now, in Orleance, in the moneth of November, conveyned the King, unhappie Francis, the Quene oure Soverane, and the Quene Mother, the Duck of Gweise, with all his factioun, the King of Navar, and the Prince his brother.[290] So that great was the confluence of the Nobilitie; but greater was the assemblie of the murtheraris; for thair was nott a hangman in all France whiche was nott thair. The preasonis ware full of the trew servandis of God: the King of Navar and the Prince war constitut preasonaris. The Schereff of Orleance, a man fearing God, was tackin, and so war many otheris of the toune. Breiflie, thair was none that professed God or godlyness within that toune, that looked nott for the extreamitie; for the walles and yettis war nycht and day keapt with tha garnysonis of the Gwysianes: miserable men war dalie browght in to suffer judgement, but none was suffered to departe furth butt at the devotioun of the tyrantis. And so thei proceided till the tent or twelft[291] of December, when that thei thowght tyme to putt thair bloody counsall in executioun, and for that purpoise conclusioun was tackin that the King should departe of the toune, and lye at a certane place; whiche was done to this intent, that thair should no suyte be maid to the King for the saiftie of any manis lyfe, whome thei thowght worthy of death. And so was the Kingis house in Orleance broken up, his beddis, cofferis, and tapistree sent away; his awin buttis putt on, he sitting at the Messe, immediatlie thairafter to have departed, and so thair tyrannie to have begune,—when all thingis, we say, war into this readdyness to sched the bloode of innocentis, the Eternall, our God, who ever watches for the preservatioun of his awin, begane to work, and suddandlie did put his awin werk in executioun. For as the said King satt at Messe, he was suddandlie strikkin with ane aposthume, in that deaf eare that never wald hear the treuth of God; and so was he caryed to ane void house, layd upoun a palliase unto suche tyme as a cannabie was sett up unto him; whair he lay till the fyftene day of December, in the year of God J^m V^c threscoir yearis,[292] when his glorie perished, and the pryde of the stubburne heart evanished in smok. And so was the snare brokin, the tyrantis disappoynted of thair crueltye; those that war appointed to death rased, as it war out of thair graves; and we, who by our foolischnes had maid our selves slaves to strangearis, war restored agane to freedome and libertie of a free Realme.

"Oh! that we had heartis deaplie to considder what ar thy wonderouse workis, O Lord, that we mycht praise Thee in the myddest of this most obstinat and wicked generatioun, and leave the memoriall of the same to oure posterities, whiche, allace, we fear, shall forget thy inestimable benefites." The godlie in France, upoun this suddane death, sett furth in these verses ane admonitioun to Kingis:—

Ad hujus temporis Monarchas Protrepticon Carmen.[293]

The meanyng whairof is, that Charles—

The death of this King maid great alteratioun in Fraunce, England, and Scotland. France was erected in some esperance, that the tyranny of the Gwysianis should no longar ring above thame, becaus that God at unwares had brokin the staff whairupoun thei leaned. But, allace, thei war deceaved: for the simplicitie of some was so abused, that, against the lawes of the Realme, to the Quene Mother was committed regiment: which lifted up asweill the Duck of Gwyse, as the cruell Cardinall for a seassone.

The Quene of England and the Counsall, remitted our Ambassadouris with answer, "That sche wald nott marye hastelye, and, thairfoir, willed the Counsall of Scotland, and the Erle of Arrane, foirsaid, nott to depend upoun any hope thairof."[296] What motives she had, we omitt.

The pryde of the Papists of Scotland begane to be abated, and some that ever had schawin thame selfis ennemyes unto us, begane to think, and planelie to speak, (amanges whom the auld Schiref of Ayr[297] was one,) that thei perceaved God to feght for us. The Erle of Arrane him self did more patientlie abyd the repulse of the Quene of England, becaus that he was nott altogitther without hope that the Quene of Scotland bare unto him some favour. And so he wrait unto her, and send for credite a ryng, whiche the said Quene our Soverane knew well yneuch. The letter and ring war baith presented to the Quene, and of her receaved. Answer was returned to the said Erle, after the whiche he maid no farther persuyte in that mater: and yitt, not the less, he bare it heavelie in harte,[298] and more heavelie then many wold have wissed.

The certaintie of the death foirsaid was signified unto us both by sea and land. By sea receaved Johnne Knox (who then had great intelligence both with the churches,[299] and some of the Courte of France) letteris, that the King was mortallye seak, and could nott weall eschap the death. Which letteris receaved, that same day at afternoon, he passed to the Duckis Grace, to his awin ludging at the Kirk of Feild,[300] [with] whome he fand the Lord James in conference togitther, (the Erle of Arrane was in Jedburgh,) to whome he opened such newis as he had receaved, and willed thame to be of good conforte; for, said he, the advertissare never hes yitt abused me: it is the same gentilman that first gave us knawledge of the slauchter of Hary King of France; and shew unto thame the letter, but wold nott expresse the manis name. Whill thei war reassonying in diverse purposes; and he upoun the one parte conforting thame, and thei upoun the other parte conforting him, (for he was in no small heaviness be reassone of the late death of his dear bedfellow, Marjorie Bowis,)[301] whill (we say) thei three war familiarlie commonyng togetther, thair came a messinger from the Lord Grey,[302] furth of Berwick, with letteris, assuring him of the death of the King of France. Which devulgat and noysed abrode, a generall Conventioun of the haill Nobilitie was appointed to be holdin at Edinburgh the fyvetene[303] day of Januare following, in the whiche the Booke of Discipline was perused newlie oure agane, for some pretended ignorance, be reassone thei had not heard it.

AND AFTER WAS MADE BYSCHOPE OF ROSS.

In that assemblie was Maister Alexander Andersone, sub-principall of Abirdene,[304] a man more subtill and craftye then ather learned or godlie, called, who refused to dispute in his fayth, abusing a place of Tertulliane to cloik his ignorance. It was ansuered unto him, That Tertulliane should nott prejudge the authoritie of the Holy Ghost, who, by the mouth of Peter, commandis us to geve reassone for our faith to everie one that requires the same of us. It was farther answered, That we neather required him neather yitt any man to dispute in any pointe concernyng our fayth, whiche was grounded upoun Godis word, and fully expressed within his holy Scriptures; for all that we belevit without contraversie. But we required of him, as of the rest of Papistis, that thei wald suffer thair doctrin, constitutionis, and ceremonies to come to tryall; and principallie, that the Messe, and the opinioun thairof by thame taught unto the people, mycht be laid to the squair-reull of Goddis worde, and unto the rycht institutioun of Jesus Christ, that thei mycht understand whither that thair Preacheris offended or nott, in that, that thei affirmed, "The actioun of the Messe to be expressedlye repugnyng unto the last Supper of the Lord Jesus; the sayar of it to committ horrible blasphemye, in usurping upoun him the office of Christ; the hearars to committ damnable idolatrie, and the opinioun of it conceaved to be derogatioun, and as it war, disanulling of Christis death." Whill that the said Maister Alexander denyed that the preast took upoun him Christis office, to offer for syne, as was alledged, a Messe book was produced, and in the begyning of the Canon war these wordis redd: Suscipe, Sancta Trinitas, hanc oblationem, quam ego indignus peccator offero tibi vivo Deo et vero, pro peccatis meis, pro peccatis totius Ecclesiæ vivorum et mortuorum, &c.[305] "Now, (said the reasonare,) yf to offer for the synnes of the haill Kirk was nott the office of Christ Jesus, yea, that office that to him onlie mycht, and may apparteane, lett the Scripture judge. And yf a vyle knave, whome ye call the preast, proudlie tackis the same upoun him, lett your awin hook witnesse." The said Maister Alexander ansuered, "Christ offered the propitiatorie, and that could nane do but he; but we offer the remembrance." Whairto it was ansuered, "We praise God, that ye have denyed a sacrifice propitiatorie to be in the Masse; and yet we offer to prove, that in mo then a hundreth places of your Papisticall Doctouris, this propositioun is affirmed, 'The Messe is a sacrifice propitiatorie.' But, to the secound parte, whair ye allege that ye offer Christ in remembrance, we ask, first, Unto whome do ye offer him? and nixt, By what authoritie are ye assured of weall-doing? In God the Father, thair fallis no oblivioun: and yf ye will yitt schift and say, That ye offer it nott as God war forgetfull, but as willing to apply Christis merittis to his Churche; we demand of you, What power and commandiment ye have so to do? We know that our Maister, Christ Jesus, commanded his Apostles to do that whiche he did 'in remembrance of him;' but plane it is, that Christ took bread, gave thankis, braik bread, and gave it to his disciples, saying, 'Tak ye, eat ye; this is my body whiche is broken for you. Do this in remembrance of me,' &c. Here we fynd a commandiment to tak, to eat, to tak and to drink; but to offer Christis body eather for remembrance or applicatioun, we fynd not: and thairfoir, we say, to tack upoun you ane office which is nott gevin unto you, is injust usurpatioun, and no lauchfull power." The said Maister Alexander being more then astonished, wold have schifted; but then the Lordis willed him to ansuer directlie. Whairto he ansured, "That he was better seane in philosophie, then in theologie." Then was commanded Maister Johne Leslie, (who then was Parsone of Une, and now Lord Abbote of Londoris,)[306] to ansuer to the formare argument: and he with grait gravitie begane to answer, "Yf our Maister have nothing to say to it, I have nothing; for I knaw nothing but the Cannoun Law: and the greatest reassone that ever I could fynd thair, is Nolumus and Volumus." And yitt we understand that now he is the onlie patrone of the Messe. But it is no mervall, for he understoode that he is a Preastis gett; and thairfoir we should nott wonder albeit that the auld trowane verse be trew, Patrem sequitur sua proles. The Nobilitie hearing that neather the one nor the other wold ansure directlie, said, "We have bene miserable deceaved heirtofoir; for yf the Messe may not obteane remissioun of synnes to the quick and to the dead, whairfoir war all the Abacyes so richelie doted with oure temporall landis?"

THE LYEING DEANE OF RESTALRIG CALLED SYNCLARE.[307]

Thus much we thocht good to insert here, becaus that some Papistis ar nott eschamed now to affirme, That thei with thair reassonis could never be hearde; but that all that we did, we did by fyn force; when that the haill Realme knawis, that we ever requyred thame to speak thair judgmentis freelie, not onlie promissing unto thame protectioun and defense, but also that we should subscrive with thame, yf thei by Goddis Scriptures could confute us, and by the same word establisse thair assertionis. "But who can correct the leasingis of such as in all thingis schaw thame selves the sones of the Father of all lyes. Preserve us, Lord, from that perverst and malitious generatioun. Amen."

At this same Assemblie was the Lord James appoynted to go to France to the Quene oure Soverane;[308] and a Parliament was appointed to begyn the twenty of Maij nixt following; for at that tyme was the returne of the said Lord James looked for. And so was that Conventioun dissolved without any other thing of importance concluded. The said Lord James prepared him for his jornay; (for albeit he past in the publict effairis, he susteaned the charge of his awin expensses; and yit thair never past fra this Realme in the cumpanye of one man so many, and so honest, throwght England to France.) Befoir he departed, he was foirwarned asweill of the danger in France, as of the Quenis craft, (not that we then suspected her nature, but that we understoode the malice of hir freindis:) he was planelie premonisshed, that yf ever he condiscended that sche should have Messe publictlie or privatlie within the Realme of Scotland, that then betrayed he the caus of God, and exponed the religioun evin to the uttermoist danger that he could do. That sche should have Messe publictlie, he affirmed that he should never consent: but to have it secreatlie in hir chalmer, who could stopp hir? The danger was schawin; and so he departed.

The Electioun of the Superintendentis heirefter followed in this maner:[309]—

. . . . . .

The Forme and Ordour of the Electioun of the Superintendents, quhilk may serve also in Electioun of all uther Ministers. At Edinburghe the 9th of Merche 1560[310] yeiris, Johne Knox being Minister.[311]

First was made a Sermone, in the quhilk thir Heids war intreated. First, The necessity of Ministers and Superintendents. 2. The crymes and vyces that micht unable thame [of the ministrie]. 3. The vertues required in thame. And last, Quhidder sick as by publict consent of the Kyrk wer callit to sick Office, micht refuis the same.

The Sermone finisched, it was declared be the same Minister, (maker thareof,) that the Lords of Secrete Councell had given charge and power to the Kirkis of Lauthiane, to chuse Mr. Johne Spottiswode[312] Superintendent; and that sufficient warning was made be publict edict to the Kirks of Edinburghe, Linlythgow, Striveling, Tranent, Hadingtoun, and Dunbar; as also to Earles, Lords, Barones, Gentilmen, and uthers, having, or quho micht clame to have voite in Electioun, to be present that day, at that same hour; And, tharefore, inquisitioun was made, Quho wer present, and quho wer absent.

Efter was called the said Mr. Johne, quho answering; the Minister demanded, Gif ony man knew ony cryme or offence to the said Mr. Johne, that mycht unabill him to be called to that office? And this he demanded thryis. Secundlie, Questioun was moved to the haill multitude, If thair was ony uther quhome they wald put in Electioun with the said Mr. Johne. The pepill wer asked, If they wald have the said Mr. Johne Superintendent? If they wald honour and obey him as Christis Minister? and comfort and assist him in every thing perteining to his Charge? They Answerit.—We will; and we do promeis unto him sick obedience as becumethe the scheip to give unto thair Pastour, sa lang as he remains faythfull in his office.

The Answers of the Pepill, and thair consents receaved, thir Questiouns wer proponit unto him that was to be elected.

Questioun.—Seing that ye hear the thrist and desyre of this people, do ye not think yourself bound in conscience befoir God to support thame that so earnestly call for your comfort, and for the fruit of your labours?

Answer.—If anie thing wer in me abill to satisfie thair desyir, I acknowledge myself bound to obey God calling by thame.

Questioun.—Do ye seik to be promoted to this Office and charge, for ony respect of warldly commoditie, riches or glory?

Answer.—God knawes the contrarie.

Questioun.—Beleve ye not that the doctrine of the Propheits and Apostles, conteined in the buiks of the Auld and New Testaments, is the onely trew and most absolute foundatioun of the universall Kirk of Christ Jesus, insamekill that in the same Scriptures ar conteined all things necessary to be beleved for the salvatioun of Mankind?

Answer.—I verely beleve the same, and do abhorre and utterly refuis all Doctrine alleged necessary to Salvatioun, that is not expressedly conteined in the same.

Questioun.—Is not Christ Jesus Man of Man, according to the flesche, to wit, the Sone of David, the Seid of Abrahame, conceaved by the Holy Ghost, borne of the Virgin Marie his mother, the onely Head and Mediatour of his Kirk?

Answer.—He is, and without him thair is nouther salvatioun to man, nor lyfe to angell.

Questioun.—Is not the same Lord Jesus, [the] onely trew God, the Eternall Sone of the Eternall Father, in quhome all that sall be saved wer elected befoir the foundatioun of the world was layd?

Answer.—I confes and acknawlege him in the unitie of his Godheid, to be God above all thingis, blessit for evir.

Questioun.—Sall not they quhome God in his eternall councell hes electit, be callit to the knawlege of his Sone, our Lord Jesus? And sall not they, quho of purpoise are elected in this lyfe, be justified? And is not justificatioun and free remissioun of sinnes obtained in this lyfe by free grace? Sall not this glorie of the sonnes of God follow in the generall resurrectioun, quhen the Sone of God sall appeir in his glorious majesty?

Answer.—I acknawlege this to be the doctrine of the Apostles, and the most singular comfort of God's childrein.

Questioun.—Will ye not contein yourself in all doctrine within the boundes of this foundatioun? Will ye not study to promote the same, alsweill by your lyfe as by your doctrine? Will ye not, according to the graces and utterance that God sall grant unto yow, profes, instructe, and mantene the purity of the doctrine, conteined in the sacred Word of God? And, to the uttermost of your power, will ye not ganestand and convince the gaynsayers and teichers of mennis inventiouns?

Answer.—That I do promeis in the presence of God, and of his congregatioun heir assembled.

Questioun.—Knaw ye not, that the excellency of this office, to the quhilk God hes called yow, requires that your conversatioun and behaviour be sick, as that ye may be irreprehensible; yea, even in the eyis of the ungodly?

Answer.—I unfaynedly acknawlege, and humilly desyre the Kirk of God to pray with me, that my lyfe be not scandalous to the glorious Evangell of Jesus Christ.

Questioun.—Becaus ye are a man compassed with infirmities, will ye not charitably, and with lawlines of spirit, receave admonitioun of your Brethrein? And if ye sall happin to slyde, or offend in ony point, will ye not be subject to the Discipline of the Kirk, as the rest of your Brethrein?

The Answer of the Superintendent, or Minister to be elected.—I acknawlege myself to be a man subject to infirmity, and ane that hes neid of correctioun and admonitioun; and tharefoir I maist willingly submit and subject my self to the hailsume disciplin of the Kirk; yea, to the discipline of the same Kirk by the quhilk I ame now called to this office and chairge; and heir in God's presens and youris do promeis obedience to all admonitiones, secretly or publickly gevin; unto the quhilk, if I be found inobedient, I confes myself most worthie to be ejected not onely from this honour, bot also frome the society of the Faythfull, in cais of my stubburnnes: For the vocatioun of God to bear charge within his Kirk, makethe not men tyrantes, nor lordis, but appoynteth thame Servandis, Watchemen, and Pastoris of the Flock.

This ended, Questioun man be asked agane of the Multitude.

Questioun.—Require ye ony farther of this your Superintendent?

If no man answer, let the Minister proceid. Will ye not acknawlege this your Brother, for the Minister of Christ Jesus? Will ye not reverence the word of God that proceids fra his mouthe? Will ye not receave of him the sermone of exhortatioun with patience, not refuising the hailsome medicine of your saules, althocht it be bitter and unpleising to the flesche? Will ye not finally, mantene and comforte him in his ministry, against all sick as wickedly wald rebell against God and his holy ordinance?

The Peple answereth.—We will, as we will answer to the Lord Jesus, quho hes commandit his Ministeris to be had in reverence, as his ambassadours, and as men that cairfully watche for the salvatioun of our saullis.

Let the Nobility also be urged with this.—Ye have heard the dewty and professioun of this your Brother, by your consentis appointit to this charge; as also the dewty and obedience, quhilk God requireth of us towards him heir in his ministry: Bot becaus that neyther of bothe are abill to performe ony thing without the especiall grace of our God in Christ Jesus, quho hes promeised to be with us present, even to the consummatioun of the world; with unfayned hairtis, let us crave of him his benedictioun and assistance in this work begun to his glory, and for the comfort of his Kirk.

The Prayer.

O Lord, to quhome all power is gevin in heavin and in eirthe, thow that art the Eternall Sone of the Eternall Father, quho hes not onely so luifit thy Kirk, that for the redemptioun and purgatioun of the same, thow hes humilled thyself to the deyth of the Croce; and thareupoun hes sched thy most innocent bluid, to prepair to thyself a Spous without spott; bot also, to retein this thy most excellent benefite in memory, hes appointed in thy Kirk, Teichears, Pastores, and Apostles, to instruct, comfort, and admonische the same: Luk upoun us mercifully, O Lord, thow that onely art King, Teicher, and Hie Priest to thy awin flock; and send unto this our Brother, quhome in thy name we have chairged with the cheif cair of thy Kirk, within the boundis of Louthiane, sick portioun of thy Holy Spreit, as thareby he may rychtly devyde thy word to the instructioun of thy flocke, and to the confutatioun of pernitious erroures, and damnable superstitiones. Give unto him, gude Lord, a mouthe and wisdome, quhareby the enemies of thy truthe may be confounded, the wolfis expellit, and driven from thy fauld, thy scheip may be fed in the wholsum pastures of thy most holy word, the blind and ignorant may be illuminated with thy trew knawlege: Finally, That the dregis of superstitioun and idolatry quhilk yit restis within this Realme, being purged and removed, we may all not only have occasioun to glorifie thee our onely Lord and Saviour, but also dayly to grow in godlines and obedience of thy most holy will, to the destructioun of the body of synne, and to the restitutioun of that image to the quhilk we wer anes created, and to the quhilk, efter our fall and defectioun, we ar renewed by participatioun of thy Holy Spirit, quhilk by trew fayth in thee, we do profes as the blissit of thy Father, of quhome the perpetuall incres of thy graces we crave, as by thee our Lord and King, and onely Bischope, we are taucht to pray, saying, "Our Father that art in hevin, &c."

The prayer ended, the rest of the Ministers, if ony be, and Elders of that Kirk present, in signe of thair consents, sall tak the elected by the hand, and then the cheif Minister sall gif the benedictioun, as follows:—

God, the Father of our Lord Jesus Christ, quho hes comanded his Evangell to be preiched, to the comfort of his Elect, and hes called thee to the office of a Watchman over his peple, multiply his graces with thee, illuminat thee with his Holy Spirit, comfort and strenthen thee in all vertewe, governe and guyde thy ministry, to the prayse of his holy Name, to the propagatioun of Christis kingdome, to the comforte of his Kirk, and finally, to the plain dischairge and assurance of thy awin conscience in the day of the Lord Jesus; to quhome, with the Father, and the Holy Ghost, be all honour, prayse, and glory, now and ever. So be it.

The last Exhortatioun to the Elected.

Take heid to thy self, and unto the Flock comitted to thy chairge; feid the same cairfully, not as it wer of compulsioun, bot of very love, quhilk thow bearest to the Lord Jesus. Walk in simplicity and purenes of lyfe, as it becumethe the trew servand and ambassadour of the Lord Jesus. Usurpe not dominioun nor tyrranicall impyre over thy brethrein. Be not discouraged in adversity, bot lay befoir thyself the example of Propheits, Apostles, and of the Lord Jesus, quho in thair ministry susteaned contradictioun, contempt, persecutioun and deyth. Feir not to rebuik the warld of sinne, justice, and jugement. If ony thing succeid prosperously in thy vocatioun, be not puft upe with pryde; nether yit flatter thy self as that the gude succes proceided from thy vertew, industry, or cair: Bot let ever that sentence of the Apostle remane in thy hairt; "Quhat hes thou, quhilk thou hes not receavit? If thou hes receivit, quhy gloriest thou?" Comfort the afflicted, support the puir, and exhort utheris to support thame. Be not solist for things of this lyfe, bot be fervent in prayer to God for incress of his Holy Spirit. And finally, behave thyself in this holy vocatioun, with sick sobriety, as God may be glorified in thy ministry: And so sall thow schortly obtein the victory, and shall receave the crown promeised, quhen the Lord Jesus sall appeir in his glory, quhois Omnipotent Spirit assist thee and us unto the end. Amen.