1. Of God.

Deut. 6.4. 1 Cor. 8.6. Esay 44.5, 6. Tim. 1.27. 1 Kin. 8.17. 2 Chro. 8.18. Psal. 139.7, 8. Gen. 17.1. 1 Tim. 6.15, 16. Ex. 3.14, 15 Mat. 28.19 1 Ioh. 5.7. Gen. 1.1. He: 11.3. Act. 17.28. Pro. 16.4. WE confesse and acknawledge ane only GOD, to whom onelie we must cleaue, whome onelie we must serue, whom onelie we must worship, and in whom onlie we must put our trust. Who is Eternal, Infinit, Vnmeasu­rable, Incomprehensible, Omnipotent, Invisible, ane in substance, and yet distinct in three personnis, the Fa­ther, the Sonne, & the holy Ghost. Be whom we con­fesse and beleue all thing is in heauen and earth, aswel Visible as Invisible, to haue bene created, to be reteined in their being, and to be ruled and guyded be his inscrutable Providence, to sik end, as his Eter­nall Wisdome, Goodnes, and Iustice hes appoynted them, to the manifesta­tioun of his awin glorie.

2. Of the Creatioun of man.

WE confesse and acknawledge, this our GOD to haue created man, Gen. 1.26, 27, 28, &c. Col. 3.10. Eph. 4.24. Gen. 3.6. Gen. 2.17. to wit, our first father Adam, to his awin Image and similitude, to whome he gaue wisedome, Lordship, Iustice, Free-wil, and cleir knowledge of him selfe, sa that in the haill nature of man, there culd be noted no imper­fectioun. Fra quhilk honour and perfectioun, man and woman did bothe fal: the woman being deceived be the Serpent, and man obeying the voyce of the woman, both conspyring against the Soveraigne Maiestie of GOD, who in expressed words had before threatned death, gif they presumed to eat of the forbidden tree.

3. Of Original sin.

BE quhilk transgressioun, commonlie called Original sinne, Psal. 51.7. Rom. 5.10. Rom. 7.5. 2 Tit. 2.26. Ep. 2.1, 2, 3 Rom. 5.14 21. Rom. 6, 23 wes the Image of GOD vtterlie defaced in man, and he and his posteritie of nature be­come Enemies to GOD, slaves to Sathan, and servandis vnto sin. In samekle that death everlasting hes had, and sall haue power and dominioun, over all that haue not been, ar not, or sal not be regenerated from aboue, quhilk rege­neratioun is wrocht be the power of the holie Ghost, working in the hartes [Page] of the elect of God, Iohn 3.5. Rom. 5.1. Phil. 1.29. ane assured faith in the promise of God, reveiled to vs in his word, be quhilk Faith we apprehend Christ Iesus, with the graces and benefites promised in him.

4 Of the Revelatioun of the promise.

FOR this we constantly beleeue, that God, after the feirfull and horrible defectioun of man fra his obedience, did seek Adam again, call upon him, Gen. 3.9. Gen. 3.15. Gen. 12.3. Gen 15.5.6 2 Sam. 7.14. Esay 7.14. Esay 9.6. Hag. 2.6. [...]oh. 8.56. rebuke his sin, convict him of the same, and in the end made vnto him ane most joyful promise, to wit, that the seed of the woman suld break down the Serpents head, that is, he suld destroy the works of the devill. Quhilk pro­mise, as it was repeated, and made mair cleare from time to time: so was it im­braced with joy, and maist constantly received of al the faithfull, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so forth to the incarnatioun of Christ Iesus, all (we meane the faithfull Fathers vnder the Law) did see the joyful daie of Christ Iesus, and did rejoyce.

5 The continuance, increase and preservatioun of the Kirk.

Ezech. 6.6 8.9, &c. Gen. 12.1. Gen. 13.1. Exod. 1.1. Exod. 1.20 Iosh. 1.3. & 23.4. 1 Sa. 10.1. 1 Sa. 16.13 2 Sa. 7.12. 2 King. 17 13 2 King. 17 15 16, &c. 2 King. 24 3, 4 &c. Deut. 28.36.48 2 King. 25 1, &c. Dan: 9:2: Ezr 1: &c: Hag: 1:14: Zach: 3:1:WE maist constantly beleeue, that God preserved, instructed, multi­plied, honoured, decored, and from death called to life, his Kirk in all ages fra Adam, till the cumming of Christ Iesus in the flesh. For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied, the same he marveilouslie preserued, and mair marveilouslie delivered, from the bondage and tyrannie of Pharaoh, to them he gaue his Lawes, constituti­ons and ceremonies, them he possessed in the Land of Canaan, to them after Iudges and after Saul, he gave David to be King, to whome hee made pro­mise, that of the fruite of his loynes suld anesit for ever vpon his Regal seat. To this same people from time to time he sent Prophets, to reduce them to the right way of their God: from the quhilk oftentimes they declined, be I­dolatry. And albeit that for their stubborn contempt of Iustice, he was com­pelled to give them in the hands of their enimies, as befoir was threatned be the mouth of Moses, in sa meikle that the haly Cittie was destroyed, the Tem­ple burnt with fire, and the hail Land left desolate the space of lxx ȝears: Ȝit of mercy did he reduce them again to Ierusalem, where the Cittie and Tem­ple were reedified, and they against all temptations and assaultes of Sathan did abide, till the Messias come, according to the promise.

6 Of the Incarnation of Christ Iesus.

QVHEN the fulnes of time came, God sent his Sonne, his eternal Wis­dome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, Gal: 4:4: Luk: 1:31: Mat: 1:18. Mat: 2:1: Rom. 1:3: Mat: 1:23: Ioh: 1:1. 4, 5: 1 Tim: 2:5: to wit, of a Virgine, and that be operatioun of the holie Ghost: And so was born the just seede of David, the Angell of the great counsell of God, the very Messias promised, whome we confesse and acknawledge Emmanuel, very God and very man, two perfit natures vnited, and joyned in one persoun. Be quhilk our Confessioun we condemn the damnable and pestilent heresies of Arrius, Marcion, Eutyches, [Page 5] Nestorius, and sik vthers, as either did deny the eternity of his godhead or the veritie of his humane nature, or confounded them, or ȝet devided them.

7. Why it behooued the Mediator to be very God and very man.

WE acknawledge and confesse, Eph: 1:3, 4, 5, 6: that this maist wonderous conjuncti­on betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternal and immutable decree of God, from quhilk all our Salvation springs and depends.

8. Electioun.

FOr that same eternal God and Father, Eph: 1:11: Mat: 25:34 Eph: 1:21, 2 [...]: Heb: 2.7, 8: psal: 22:11: Heb: 13:20: 1 pet: 2:24: psal: 130:3: psal: 143:3: 1 Tim: 2:5: Joh: 1:12: Joh: 20:17 Rom: 5:17, 18, 19: Rom: 8:15: Gal: 4:5, 6: Act: 17:26: Heb: 2:11, 12: 1 pet: 3:18: Esay 53:8: Act: 2:24: 1 Joh: 1.2: Act: 20:28: 1 Tim: 3:16 Joh. 3:16: who of meere grace elected us in Christ Jesus his son, before the foundation of the warld was laide; appointed him to be our head, our brother, our pastor, and great Bishop of our sauls. But because that the enimitie betwixt the justice of God & our sins was sik, that na flesh be it self culd, or might have attained vnto God, It be­hooved that the Son of God suld descend unto us, and tak himself a body of our body, flesh of our flesh; and bone of our bones; and so become the Me­diator betwixt God and man, giving power to so many as beleeue in him to be the sons of God, as himself dois witness. I pass up to my father, and unto ȝour father; to my God, and unto ȝour God. Be quhilk maist holy fraternitie, quhatsaever we have tynt in Adam, is restored unto us again. And for this cause, ar we not affrayed to call God our father, not sa meikle because he hes created us (quhilk we have common with the reprobate) as for that, that he hes given to us his only son, to be our brother, & given vn­to vs grace, to acknawledge & imbrace him for our onlie Mediatour as be­fore is said. It behooved farther the Messias and Redemer to be very God, & very man; because he wes to underlie the punishment due for our transgres­siouns; & to present himselfe in the presence of his fathers judgement, as in our persone, to suffer for our transgression & inobedience, be death to overcome him that wes author of death. Bot because the only god-head culd not suffer death, neither ȝit culd the onlie man-head overcome the samin, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer & be subject to death, (quhilk we had deserved) and the infinit & inuincible power of the vther, to wit, of the God-head; suld tri­umph and purchesse to us life, libertie and perpetual victory: and so we confesse, and maist undoubtedly beleeve.

9. Christs Death, passion and Burial.

Heb: 10:1, &c: 12: Esay 53:5: Heb: 12:3: Joh: 1:29: Mat: 26:11 Deu: 21:33: Mar: 15:1, 2 Gal: 3:13 Luk: 23:1, 2: Mat: 26:38: 2 Cor: 5. Heb: 9:12: Heb: 10:5:THat our Lord Jesus offered himselfe a voluntary sacrifice unto his father for us, that he suffered contradiction of sinners, that he was wounded & plagued for our transgressions, that he being the clean innocent lamb of God, was damned in the presence of ane earthlie Judge, that we suld be absolved befoir the tribunal seat of our God. That he suffered not onlie the cruel death of the cross (quhilk was accursed be the sentence of God) but also that he suffered for a season the wrath of his father, quhilk sinners had deserved. Bot ȝit we avow that he remained the only wel belo­ved & blessed son of his father, even in the middest of his anguish and tor­ment, quhilk he suffered in bodie and saul, to make the full satisfaction for [Page 6] the sins of the people. After the quhilk we confess and avow, that there re­mains na other sacrifice for sin, quhilk gif ony affirm, we nathing doubt to avow, that they ar blasphemous against Christs death, and the everlasting purgatioun and satisfactioun, purchased to us by the same.

10. Resurrectioun.

Act: 2:23 Act: 3:26 Rom: 6:5, 9 Act: 2:24: Rom: 4:25: Heb 2:14, 15 Mat: 28:4: Ma: 27:25, 53: Mat: 28:5: Joh: 20:27, & 21:7: Luke 24:41, 42, 43: Jos. 21:12, 13:We undoubtedly beleeve, that in samekle as it wes impossible, that the dolours of death suld reteine in bondage the author of life, that our Lord Jesus crucified, dead & buried, quha descended into hell, did rise again for justificatioun, and destroying of him quha was the author of death, brocht life again to us, that wer subject to death, and to the bon­dage of the same. We knaw that his resurrectioun, wes confirmed be the te­stimonie of his very enemies, be the resurrectioun of the dead, quhais Se­pultures did oppen, and they did rise, and appeared to mony, within the Cittie of Jerusalem. It wes also confirmed be the testimonie of his angels, and be the senses & judgements of his Apostles, and of vthers, quha had conversatioun, and did eate and drink with him after his resurrection.

11. Ascension.

Luke 24:51 Act: 1:9: Mat: 28:6: Mat: 16:5: Luke 24:6 Joh: 20:9: Mat: 28.18 1 Joh: 2:1: 1 Tim: 2:3: Psal: [...]10:1 Mat: 22.44 Mar: 12:36 Luke: 20, 42, 43: Act: 1:1: Act: 3:19: 2 Thes: 1:4, 5, 6, 7, 8: Mat: 25:34 Rev: 21:27 Esay 66: 24 Mat: 25:41: Mar: 9 44, 46, 48: Mat: 22:13 2 pet: 3:11: [...] Cor: 5:11 Luke 21:28 Joh: 5: &c Esay 7:14. Eph: 1.22: Col: 1:18: Heb: 9:11, 15: Heb: 10:21 1 Joh: 2:1: 1 Tim: 2:5:WE nathing doubt, but the selfe same bodie, quhilk was born of the Virgine, was crucified, dead, and buried, & quhilk did rise again, did ascend into the heavens, for the accomplishment of all things: quhere in our names, and for our comfort, he hes receiued all power in heaven & earth, quhere he sittes at the right hand of the father inaugurate in his Kingdome, Advocate & only Mediator for us. Quhilk glorie, honour, & pre­rogative, he alone amonges the brethren sal posses, till that all his enemies be made his futestule, as that we undoubtedly beleeve, they fall be in the fi­nal judgement: To the execution whereof we certainly beleeve, that the same our Lord Jesus sall visibly returne, as that he wes seen to ascend. And then we firmely beleeue, that the time of refreshing and restitutioun of all things sall cum, in sa mekle that thir, that fra the beginning have suffered violence, injurie, & wrong, for righteousnes sake, sall inherit that blessed im­mortalitie promised fra the beginning. Bot contrariwise the stubborn, ino­bedient, cruel oppressours, filthie personis, idolaters, & all such sortes of vn­faithful, sall be cast in the dungeoun of vtter darkness, where the worme sall not die, neither ȝit their fire sall be extinguished. The remembrance of quhilk day, & of the judgement to be executed in the same, is not only to us ane brydle, quhereby our carnal lustes are refrained, bot alswa sik inesti­mable comfort, that nether may the threatning of worldly Princes, nether ȝit the fear of temporal death & present danger, move us to renunce and forsake that blessed societie, quhilk we the members have with our head & onlie Mediator Christ Jesus, whom we confess and avow to be the Messias promised, the onlie head of his Kirk, our just Lawgiuer, our onlie hie Priest, Advocate, & Mediator. In quhilk honoures and offices, gif man or angel presume to intruse themself, we vtterly detest and abhorre them, as blasphemous to our Soveraigne and supreame Governour Christ Jesus.

12 Faith in the holy Ghost.

THIS our Faith, and the assurance of the same, proceeds not fra flesh and blude, that is to say, fra na natural powers within vs, Mat. 16.17 Ioh. 14 26 Ioh. 15.26. Ioh. 14.11. Act. 5 4. Ioh 16.113 Col. 2.13 Ephes 2.1 Ioh 9.39. Revel. 3.17 Mat. 17.17 Mat. 9.19. Luk. 9.41 Ioh. 6.6 [...] Mic. 7. [...] 1 King [...] 58 Psa. 100 3 Rom. 5.10 Ioh. 3.5 Titus 3 5 Rom. 5 8 Phil. 3 9 Phil 1.6 2 Cor. 3.5 Eph. 1.6 bot is the inspiration of the holy Ghost: whome we confesse GOD equall with the Father, and with his Sonne, quha sanctify is vs, and brings vs in al veritie be his awin ope­ration, without whome we sulde remaine for ever enimies to GOD, and ignorant of his Sonne Christ Iesus. For of nature we are so dead, so blind, and so peruerse, that nether can we feil when we ar pricked, see the licht when it shines, nor assent to the will of God when it is reueiled, vnles the Spirit of the Lord Iesus quicken that quhilk is dead, remoue the darknesse from our myndes, and bowe our stubburne hearts to the obedience of his blessed will. And so as we confesse, that God the Father created vs, when we were not: as his Sonne our LORD IESVS redeemed vs, when wee were enimies to him: so also do we confesse that the holy Ghost doth sanctifie and regenerat vs, without all respect of ony merite proceeding from vs: be it before, or be it after our regeneration. To speak this ane thing ȝit in mair plaine words: As we willingly spoyle our selues of all honour, and gloir of our a win creation, and redemption: so do we also of our Regeneration & Sanctification for of our selues we ar not sufficient to think one gude, thocht, bot he quha hes be­gun the wark in vs, is onlie he that continewis vs in the same, to the praise and glorie of his vndeserued grace.

14 The cause of gude warkes.

SA that the cause of gude warks, we confesse to be not our free wil, Eph. 2.10 Phil. 2.13 Iohn 15.5 Rom. 8.9 bot the Spirit of the LORD IESVS, who dwelling in our hearts be trewe faith, bringis furth sik warkes, as God has prepared for us to walke in. For this wee maist boldelie affirme, that blasphemy it is to say, that Christ abydes in the heartes of sik, as in whome there is no Spirite of sanctification. And therefore we feir not to affirme, that murtherers, oppressers, cruel persecuters, adulterers, huremongers, filthy persouns, Idolaters, drunkards, thieues, and all workers of iniquity, haue nether trew faith, nether ony portion of the Spirit of the LORD IESVS: so long as obstinatlie they continew in their wic­kednes. For how soone that euer the Spirit of the Lord Iesus (quhilk Gods e­lect children receiue be trew faith) taks possession in the heart of ony man, so soone dois he regenerate & renew the same man. So that he beginnis to hait that quhilk before he loved, & begins to love that quhilk befoir he hated, & fra thine cummis that continuall battell, Rom. 7.15 16, 17, &c. Gal. 5.17 quhilk is betwixt the flesh and the Spirit in Gods Children: till the flesh and natural man, according to the awin corruption, lustes for things pleisand and delectable vnto the self, and grudges in adversity, is lyfted up in prosperity, and at euery moment is prone & red­die to offende the maiestie of God. Bot the spirite of God, Rom. 8.16 Rom. 7.24 Rom. 8.22 Rom. 6.12 Eph. 4.17 18, 19. quhilk giues wit­nessing to our Spirite, that we are the Sonnes of God, makis vs to resist filthie plesures, and to groane in Gods presence, for deliuerance fra this bondage of corruption: And finally to triumph ouer sin, that it reigne not in our mortall body is. This battell hes not the carnal men, being destitute of Gods Spirite, [Page 8] but dois followe and obey sinne with greedines, and without repentance, e­uen as the Devill, and their corrupt lustes do prick them. Bot the sonnes of God, 2 Tim. 2.26. as before wes said, dois fecht against sinne, dois sob and murne, when they perceive themselues tempted in iniquitie: & gif they fall, they rise againe with earnest and vnfained repentance, and thir thingis they do not be their awin power, Ioh. 15.5. bot be the power of the Lord IESVS, without whom they were able to do nothing.

15 What warkes are reputed gude befoir God.

Exod. 20.3. &c. Deut. 4.7. &c.WE confesse and acknawledge, that God hes given to man his holy Law, in quhilk not only ar forbidden all sik warkes as displeis and offend his godly Majestie, but alswa ar commanded al sik as pleis him, and as he hes promised to rewaird. And thir warks be of twa sortes. The ane are done to the honour of God, the vther to the profit of our Nichtbouris: and both haue the reveiled will of God for their assurance. To haue ane God, to worschip and honour him, to call vpon him in all our troubles, reverence his holy name, Luk. 2.75. Mic. 6.11. to heare his word, to beleue the same, to communicate with his ho­ly Sacraments are the warkes of the first Tabill. To honour Father, Mother, Princes, Eph. 6.1.7 Ezech. 22.1. &c. 1 Cor. 6.19. 20. 1 Thes. 4.4, 5, 6. Iere. 22.3, 9, &c. Esay 50.1, &c. 1 Thes. 4.6. Rulers, and superiour powers: to loue them, to support them, ȝea to obey their charges (not repugning to the commaundement of God) to saue the liues of Innocents, to represse tyrannie, to defend the oppressed, to keep our bodies cleane and halie, to liue in sobernes and temperance, to deall just­lie with all men both in word and deed: and finally, to represse all appetite of our Nichtbouris hurt, are the gude warkes of the secund Tabill, quhilk are maist pleising and acceptabill unto God, as thir warkes that are commanded be himselfe. The contrary quhairof, is sinne maist odious, quhilk alwayes displeisis him, and provokes him to anger. As not to call upon him alone, when we haue need, nor to hear his word with reverence, to contemne and despise it, to haue or worschip Idols, to maintene and defend Idolatrie, licht­lie to esteeme the reverend name of God, to prophane, abuse or contemne the Sacraments of Christ Iesus, to disobey or resist ony that God hes placed in Authoritie (quhill they passe not over the boundes of their office) to mur­ther, Rom. 13.2. Ezech. 22.13, &c. or to consent thereto, to beare hatred, or to let Innocent blude bee sched, gif wee may withstand it. And finally, the transgression of ony vther commandement in the first or secund Tabill: 1 Ioh. 3.4. we confesse and affirme to be sinne, by the quhilk Gods anger and displeisure is kindled against the proud vnthankful warld. Rom. 14.23. Heb. 11.6. 1 Sam. 15.22. 1 Cor. 10.31. 1 Ioh. 3.4. Esay 29.13 Mat. 15.9. Mark 7.7. So that gude warkes we affirm to be thir onlie, that are done in saith, and at Gods commandement, quha in his Lawe hes expressed what the thingis be that pleis him. And evill warkis we affirme not only thir that expressedly ar done against Gods commaundement: bot thir alswa that in matteris of Religioun, and worschipping of God, hes na vther assurance but the inventioun and opinioun of man: quhilk God fra the beginning hes ever rejected, as be the Prophet Esay, and be our Maister CHRIST IESVS we ar taught in thir words, In vain do they worschip me, teaching for doctrines the precepts of men.

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

THe Law of God we confesse and acknawledge maist just, maist equal, maist halie, and maist perfite commaunding thir thingis, Leuit. 1 [...] Gal. 3. [...] 1 Tim. 1. [...] Rom. 7. [...] Psal. 19. [...] 8, 9, &c Deut. 5. Rom. 10▪ 1 Kin. 8. [...] 2 Chr. 6. [...] Eccl. 7. [...] Prov. 2 [...] 1 Joh. 1 [...] Rom. 1 [...] Gal. 3. [...] Deu. 27. [...] Phil. 2. [...] Esay 64▪ Luke. 17 quhilk being wrocht in perfectioun, were abill to give life; and abill to bring man to eter­nal felicitie. Bot our nature is sa corrupt, sa weake, and sa unperfite, that we are never abill to fulfil the warkes of the Law in perfectioun. Ȝea, gif we say we have na sinne, evin after we are regenerated, we deceive ourselues, & the ve­ritie of God is not in us. And therefore, it behoovis vs to apprehend Christ Jesus with his justice and satisfaction, quha is the end and accomplishment of the Law, bequhome we ar set at this libertie, that the curse and malediction of God fall not upon us, albeit we fulfil not the same in all pointes. For God the Father beholding us, in the bodie of his sonne Christ Jesus, acceptis our im­perfite obedience, as it were perfite, and couers our warks, quhilk ar defiled with mony spots, with the justice of his Sone. We do not meane that we ar so set at libertie, that we awe na obedience to the Law (for that before we have plainly confessed) bot this we affirme, that na man in earth (Christ Jesus onlie except) hes given, gives, or sall give in work, that obedience to the Law, quhilk the Law requiris. Bot when we have done all things, we must fall downe & unfeinedly confesse, that we ar unprofitable seruands. And there­fore, quhosoever boastis themselues of the merits of their awin warks, or put their trust in the warks of supererogation; boast themselues in that, quhilk is nocht, and put their trust in damnable Idolatry.

17. Of the Kirk.

AS we beleeue in ane God, father, sonne, and halie Ghaist: sa do we maist constantly beleeue, that from the beginning there hes bene, & now is, Mat: 28 & to the end of the warld sall be, ane Kirk, that is to say, Eph: [...] Col: 1 [...] Eph: 5 [...] 24, 25, [...] ane companie & mul­titude of men chosen of God, who richtly worship and imbrace him, be trew faith in Christ Jesus, quha is the onlie head of the same Kirk, quhilk alswa is the bodie & spouse of Christ Jesus, quhilk Kirk is Catholike, that is universal, because it conteinis the Elect of all ages, of all Realmes, Nations, and tounges, be they of the Jewes, Apoc: [...] or be they of the Gentiles, quha haue communion and so­cietie with God the father, and with his sonne Christ Jesus, throw the sancti­fitatioun of his halie Spirit, and therefore is it called the communion, not of prophane persounes, bot of sancts, quha as Citizenis of the heavenly Jerusa­lem, have the fruition of the Maist inestimable benefites, to wit, of ane God, Eph: 2: [...] ane Lord Iesus, ane Faith, and ane Baptisme: out of the quhilk Kirk, there is nouther life, nor eternal felicitie. And therefore we vtterly abhorre the blasphemie of them that affirme, that men quhilk live according to equitie and justice, sall be saved, quhat religioun that ever they have professed. For as without Christ Jesus, there is nouther life nor salvation: Eph. 4 Iohn 5: Iohn [...] so sall there nane be participant thereof, bot sik as the Father hes given unto his sonne Christ Jesus, and they that in time cum unto him, avowe his Doctrine and beleeve into him (we comprehend the Children with the faithful Parentes) this Kirk is invisible, knawn onlie to God, quha alane knawis whome he [Page 10] hes chosen, Tim. 2.19 [...]hn 13.14 [...]ph. 1.10 [...]l. 1.10 [...]b. 12.4 and comprehends aswell (as said is) the Elect that be depart­ed, commonlie called the Kirk Triumphant, and they that ȝit live and fecht against sinne and sathan, as sall live hereafter.

18. The immortalitie of the Saules.

[...]o. 14.13 [...]y 25.8. [...]. 7.16 17 [...]o. 21.4 [...]. 16.10, 11 [...]ay 66.24 [...]rk. 9.44, [...], 48. [...]k. 23.43 [...]k. 16. [...], 25. [...]. 6.9, 10.THE Elect departed are in peace and rest fra their labours: not that they sleep, and come to a certaine oblivion as some Phantastickes do affirme: but that they are delivered fra all fear and torment, and all temptatioun, to quhilk we and all God his elect are subject in this life, and therefore do beare the name of the Kirk Militant: As contrariwise, the reprobate & unfaithfull departed have anguish, torment, and pain, that cannot be expressed: sa that neither are the ane nor the vther in sik sleep, that they feele not their tor­ment, as the parable of Christ Jesus in the 16. of Luke, his words to the thiefe and thir words of the saules crying under the altar: O Lord, thou that art righ­teous and just, how long sall thou not revenge our blude upon thir that dwellis in the earth; dois declair.

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

BECAUSE that sathan from the beginning, hes laboured to deck his pestilent synagoge with the title of the Kirk of GOD, and hes inflamed the heartes of cruell murtherers, to persecute, trouble, and molest, the trewe Kirk and Members thereof, [...]n. 4.8. [...]n. 21.9 [...]n. 27.41 [...]t. 23.34 [...] 5.18, 19 [...] 1.35 [...]. [...].20, [...] as Cain did Abell, Ishmael, Isaac, Esau, Jacob, & the haill priesthead of the Jews, Christ Jesus himself, and his apostles after him. It is ane thing maist requisite, that the trewe Kirk be decerned fra the filthie synagogues, be clear and perfite notes, least we being deceiued, receiue and imbrace to our awin condemnatioun, the ane for the vther. The notes, signes, [...]. 4. &c. [...]. 5.17, and assured takens, whereby the immaculate spouse of Christ Iesus is knawen fra the horrible harlot, the Kirk malignant: we affirme are neither antiquitie, [...]n. 4.1 [...]. 48.1, 2 [...]t. 5.35 [...]. 12.42 [...]h. 2.20 [...]. 2.42 [...]h. 10.27 [...]h. 18.37 [...]r. 1.13 Cor. 11.23 [...]t. 28.20 [...]t. 16.15 [...]m. 4.11 [...] 18.15, 17 [...]or. 5.5▪ [...]t: 18:20 Title vsurped, lineall descence, place appointed, nor multitude of men approving ane error: for Cain in age and title was preferred to Abel and Seth: Ierusalem had prerogative aboue all places of the earth, where also were the Priests lineally descended fra Aaron; and greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeued and approved Christ Iesus and his doctrine: and ȝit as we suppose, no man of sound judg­ment, will grant that ony of the forenamed, were the Kirk of God. The notes therefore of the trewe Kirk of God, we beleeve, confess and avow to be, first the trewe preaching of the word of God, into the quhilk God hes revealed himselfe vnto vs, as the writings of the Prophets and Apostles dois declair. Secondly, the right administration of the Sacraments of Christ Iesus, quhilk mon be annexed unto the word and promise of God, to seale and confirme the same in our hearts. Last, Ecclesiastical discipline vprightlie Ministred, as God his worde prescribes, whereby vice is repressed, and vertew nurished; wheresoever then thir former notes are seene, and of ony time continue (be the number never so few about two or three) there without all doubt is the trew Kirk of Christ, who according vnto his promise, is in the midst of them. [Page 11] Not that vniversall, of quhilk we haue before spoken, but particular, 1 Cor. 1.2 2 Cor. 1.1. Gal. 1.2. Eph. 1.1. Act. 16.9, 10. & 18. 1, &c. 1 Cor. 1, &c. Act. 20.17 &c. Ioh. 20.31 2 Tim. 3.16, 17. 2 Pet. 1.20 21 sik as wes in Corinthus, Galatia, Ephesus, and vther places, in quhilk the Ministrie wes planted be Paull, and were of himselfe named the kirks of God: and sik kirks, we the inhabitantis of the Realme of SCOTLAND, professoris of Christ Iesus, professis our selfis to haue in our Citties, townes, and places re­formed, for the doctrine taucht in our Kirk is, conteined in the writen worde of God, to wit, in the buiks of the auld, and new Testamentis, in those buikis we meane, quhilk of the ancient haue been reputed canonicall. In the quhilk we affirme, that all thingis necessary to be beleeved, for the saluation of man­kinde, is sufficiently expressed. The interpretation quhairof, we confesse, nei­ther appertaines to private, nor publick persone, neither ȝit to ony Kirk, for ony preheminence, or prerogatiue personallie or locallie, quhilk ane hes a­boue ane vther, but apperteines to the Spirite of God, be the quhilk also the Scripture was written. When controversie then happines, for the right vn­derstanding of ony place or sentence of Scripture, or for the reformation of ony abuse within the Kirk of God, Ioh. 5.29. we ought not sa meikle to luke what men before vs haue said or done, as vnto that quhilk the halie Ghaist vniformelie speakes, within the body of the Scriptures, and vnto that quhilk Christ Iesus himselfe did, and commanded to be done. For this is ane thing vniversallie granted, that the Spirite of God, quhilk is the Spirite of Vnitie, is in nathing contrarious vnto himselfe. Gif then the interpretation, determination, Ephes. 4.4 or sentence of ony Doctor, Kirk, or Councell, repugne to the plaine worde of God written in ony vther place of the Scripture, it is a thing maist certaine, that there is not the true vnderstanding and meaning of the haly Ghaist, al­though that Councels, Realmes, and Nations haue approved and received the same. For we dare not receiue nor admit ony interpretation, quhilk re­pugnes to ony principall point of our Faith, or to ony vther plaine text of Scripture, or ȝit unto the rule of charitie.

20 The authoritie of the Scriptures.

AS we beleeue and confesse the Scriptures of God sufficient to instruct, 1 Tim. 3.16, 17. and make the man of God perfite: so do we affirme, and avow the autho­ritie of the same, to be of God, and nether to depend on men, nor angels. We affirme therefore, that sik as allege the Scripture, to haue na vther authoritie, bot that quhilk it hes receiued from the kirk, to be blasphemous against God, and injurious to the trew Kirk, Ioh: 10.27 quhilk alwayes heares and obeyis the voice of her awin spouse and Pastor, but takes not vpon her to be Maistres over the samin.

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

AS we do not rashlie damne that quhilk godly men assembled togither in general Councel lawfully gathered, haue proponed vnto vs, so with­out just examination, dare we not receiue quhatsoever is obtruded vnto men vnder the name of generall councels: for plaine it is, as they wer men, Gal. 2.11, 12, 13, 14. so haue some of them manifestlie erred, and that in matters of great weight and im­portance. [Page 12] So farre then, as the councell previs the determination and com­mandement that it giues, bee the plaine worde of God: so soone do we reverence and imbrace the same. 1 Tim. 4:1, 2, 3: But gif men vnder the name of a Coun­cel, pretend to forge vnto vs, new Artickles of our faith, or to make constitu­tionis repugning to the word of God: then vtterlie we must refuse the same, as the doctrine of Devils, quhilk drawis our saules from the voyce of our on­lie God, Co: 2:18, 19 20, 21, 22, 23: to follow the doctrines and constitutiones of men: The cause then quhy that general Councellis conueened, was nether to make ony per­petual law, quhilk God before had not maid, nether ȝit to forge new Artic­kles of our beleife, nor to give the word of God Authoritie, meikle les to make that to be his Word, or ȝit the trew interpretation of the same, quhilk wes not before, be his haly will, expressed in his word: but the cause of Councellis (we meane of sik as merite the name of Councellis) wes pairtlie for confuta­tion of heresies, Act: 15:1, &c. and for giving publick confession of their faith, to the poste­ritie following, quhilk baith they did the by authoritie of Gods written word, and not by ony opinion or prerogatiue, that they culd not erre, be reas­son of their General assemblie: And this we judge to haue been the chiefe cause of general Councellis. The vther wes for gude policie & ordour, to be constitute & obserued in the Kirk, 1 Tim: 3:15, Heb: 3:2: 1 Cor: 14:40 quhilk (as in the house of God) it be­cummis al things to be done decently and in ordour. Not that we think, that any policie, and an ordour in ceremonies, can be appoynted for all ages, times and places: for as ceremonies, sik as men haue devised, ar bot temporal: so may and aucht they to be changed, when they rather foster superstition then that they edefie the Kirk, vsing the same.

22. Of the Sacramentes.

Gen: 17:10: Exod: 12:3 &c: Gen: 17.4: Nom: 9:13: Mat: 28:19: Mar: 16:17: Mat: 26:26: Mar: 14:22 Luk: 22:19: 1 Cor: 11:24: 1 Cor: 10:16:AS the fatheris vnder the law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit Circumcision & the Passeover, the des­pisers and contemners whereof, were not reputed of Gods people: sa do we acknawledge and confesse that we now in the time of the evangell haue twa chiefe Sacramentse, onlie instituted be the Lord Jesus, and commanded to be used of all they, that will be reputed members of his bodie: To wit, Bap­tisme, and the supper or Table of the Lord Jesus, called the Communion of his body and blude. And thir Sacramentes asweel of auld, as of New Testament, now instituted of God, not onlie to make an visible difference, betwixt his people, and they that wes without his league: but also to exerce the faith of his children, and be participation of the same Sacramentes, to seil in their hearts the assurance of his promise, and of that most blessed conjunction, vnion and societie, quhilk the elect haue with their head Christ Iesus. And this we vtterlie damne, Rom: 6:3, 4, 5: Gal: 3:27: the vanitie of they, that affirme Sacramentes, to be na thing els bot naked and baire signes. No, we assuredlie beleeve, that be Bap­tisme, we are ingrafted in Christ Iesus, to be made partakers of his Iustice, be quhilk our sinnes are covered and remitted. And alswa, that in the Supper richtlie used, CHRIST IESUS is so joyned with us, that he becommis very nurishment and fude of our saules. Not that we imagine anie transub­stantiation of Bread into Christes bodie, and of Wine into his Natural blude, as the Papistes haue perniciouslie taucht, and damnable beleeved: [Page 13] bot this vnioun and conjunction, quhilk we haue with the body & blude of Christ Iesus in the richt vse of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith caryis us above all things that are visible, car­nal, and earthly, and makes us to feede upon the body and blude of Christ Ie­sus, quhilk wes anes broken and shed for us, quhilk now is in heaven, Mar: 16:19: Luk: 24:51: Act: 1:11: Act. 3:21: 1 Cor: 10: and ap­pearis in the presence of his Father for vs: And ȝit notwithstanding the far di­stance of place, quhilk is betwixt his body, now glorified in heaven, and us now mortal in this earth: ȝit we man assuredlie beleue, that the bread quhilk we break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude. So that we confesse, and undoubtedlie beleeue, that the faithful in the richt use of the Lords Table, do so eat the bo­die and drinke the blude of the Lord Iesus, that he remains in them, and they in him. Ȝea, they are so maid flesh of his flesh, and bone of his bones, that as the eternal God-head hes given to the flesh of Christ Iesus (quhilk of the awin conditioun of nature wes mortall and corruptible) life and immor­talitie: so dois Christ Iesus his flesh and blude eattin and drunkin be us, Eph. 5:30: Mat: 2:50: Mar. 15:37: Luk 23.46 Ioh: 19:30: Ioh: 6:51, [...] 53, 54, 55, 56, 57, 58: give vnto us the same prerogatiues. Quhilk albeit we confesse, are neither given un­to us at that time onelie, nether ȝit be the proper power and vertue of the Sa­crament onlie: ȝit we affirm that the faithfull, in the richt use of the Lords Table, hes conjunction with Christ Iesus: as the naturall man can not ap­prehend: ȝea, and farther we affirme, that albeit the faithful oppressed be negligence, and namelie infirmitie, dois not profite sa meikle, as they wald, in the verie instant action of the Supper: ȝit sall it after bring frute furth, as liuelie seid sawin in gude ground. For the haly Spirite, quhilk can neuer be diuided fra the richt institutioun of the Lord Iesus, wil not frustrat the faith­full of the fruit of that mystical action, bot all thir we say cummis of trew faith, qohilk apprehenkis Christ Iesus; who only makis this Sacrament effec­tual vnto us. And therefore whosoeuer sclanders us, as that we affirme or be­levis Sacraments to be naked and bair Signes, do injurie vnto vs, and speaks against the manifest trueth. But this liberallie and franklie wee confesse, that we make ane distinctioun betwixt Christ Iesus in his eternal substance, and betuixt the Elements of the Sacramentall Signes. So that we will nether worship the Signes, in place of that quhilk is signified be them, 1 Cor: 11:28, 29: nether ȝit doe we dispise & interpret them, as unprofitable and vaine, bot do vse them with all reverence, examining our selves diligentlie, before that so we do. Because we are assured be the mouth of the Apostle, that sik as eat of that bread, and drinke of that cupe vnworthelie, are guiltie of the bodie and blude of Christ Iesus.

23 Of the richt administration of the Sacraments.

THAT Sacraments be richtlie ministrat, we Iudge twa things requisite: The ane, that they be ministrat be lauchful Ministers, whom we affirme to be only they, that ar appoynted to the preaching of the word, into quhai [...] mouthes God hes put sum Sermon of exhortation, they being men lauch­fullie chosen thereto be sum Kirk. The vther, that they ministrat in sik ele­ments, and in sik sort, as God hes appointed, else we affirm that they cease [Page 14] to be the richt Sacraments of Christ Iesus. And therfore it is, that we fly the do­ctrine of the Papistical Kirk, in participation of their sacraments: first, because their Ministers are na Ministers of Christ Iesus, ȝea (quhilk is mair horrible) they suffer wemen, whome the haly Ghaist will not suffer to teache in the Congregatioun, to Baptize: and secundly, because they haue so adulterated both the one Sacrament and the vther, with their awin inuentiouns, that no part of Christs action abydes in the originall puritie. For Oyl, Salt, Spittill, and sik lyke in Baptisme, ar bot mennis inuentiouns. Adoration, Veneration bearing throw streitis and townes, & keiping of bread in boxes or buistes, ar prophanatioun of Christs Sacraments, Mat. 26.26 &c. Mar. 14.22 &c. Luk. 22.19 &c. 1 Cor. 11.24. and na vse of the same. For Christ Ie­sus saide, Take, eat, &c. do ȝe this in rememberance of me. Be quhilk word & charge, he sanctifyed bread and wine, to the Sacrament of his halie bodie and blude, to the end, that the ane suld be eaten, and that all suld drink of the v­ther, and not that they suld be keiped to be worshipped & honoured, as God, as the Papistes haue done heirtofore. Who also committed Sacrilege, steil­ling from the people the ane parte of the Sacrament, to wit, the blessed cupe. Moreover, that the Sacraments be richtly vsed, it is required, that the end & cause, why the Sacramentis were institute, bee vnderstand and observed, as­weil of the minister, as of the receiueris. For gif the opinion be changed in the receiuer, the richt vse ceassis, quhilk is maist evident, be the rejection of the sacrifice, as also gif the teacher planely teache fals doctrine, quhilk were odi­ous and abhominable before God (albeit they were his awin ordinance) be­cause that wicked men vse them to an vther end, then God hes ordaned. The same affirme we of the Sacraments in the Papistical Kirk: in quhilk we af­firme the haill action of the Lord Iesus to be adulterated, asweill in the exter­nal forme, as in the end and opinion. Quhat Christ Iesus did, and commanded to be done, is euident, be the Evangelistes, and be Saint Paull: quhat the Preist dois at his altar, we neid not to rehearse. The end & cause of Christs in­stitution, and why the selfe same suld be vsed, is expressed in thir words, Doe ȝe this in rememberance of me, als oft as ȝe sall eat of this bread, & drink of this Cupe, Cor. 11. [...], 26. ȝe sall shaw furth, that is, extoll, preach, magnifie, and praise the Lords death, till he cum. Bot to what end, & in what opinioun the Preistes say their Messe, let the worde of the same, their awin doctouris and wrytings witnes. To wit, that they, as Mediatores betuixt Christ, and his Kirk, do offer vnto God the Father, a Sacrifice propitiatorie, for the sinnes of the quick and the dead. [...]b. 9.27, [...]. Quhilk doctrine, as blasphemous to Christ Iesus, & making dero­gation to the sufficiencie of his only Sacrifice, once offered for purgatioun of all they that sall be sanctifyed, we vtterly abhorre, detest and renounce.

24 To whom Sacraments appertaine.

[...] 2.11,WE Confesse and acknawledge, that Baptisme apperteinis asweil to the infants of the faithfull, as vnto them that be of age & discretion, and so we damne the error of the Annabaptists, [...]n. 4.11 [...]. 17.10 [...] 28.19 who denies Baptisme to apperteine to Children, before that they haue faith and vnderstanding: bot the Supper [Page 15] of the Lord, we confesse to appertaine to sik onely, as be of the houshald of Faith, and can trie and examine themselues, asweill in their faith, as in their dewtie towards their Nichtbouris. 1 Cor. 28.29. Sik as eate and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat vnworthelie: And therefore it is that in our Kirk, our Ministers tak publick & particular examination, of the knawledge and conversation of sik, as are to be admitted to the Table of the Lord Iesus.

25 Of the Civile Magistrate.

WE confesse and acknawledge Empyres, Kingdomes, Dominiouns, and Citties, to be distincted and ordained be God: Rom: 13: 1 Titus 3:1: 1 Pet. 2:13 the powers and authoritie in the same, be it of Emperours in their Empyres, of Kings in their Realmes, Dukes and Princes in their Dominions, and of vthers Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestatioun of his awin glory, and for the singular profite and commoditie of mankind: So that whosoever goeth about to take away, or to confound the haill state of Civile policies, now long established: we affirme the same men, Rom: 13:2 not onely to be eni­mies to mankinde, but also wickedly to fecht against God his expressed will. Wee farther confesse and acknawledge, that sik persouns, as are placed in au­thoritie, ar to be loved, honoured, feared, and halden in most reverent estima­tioun; because that they are the Lieu-tennents of God in whose Sessiouns, Rom: 13:7 1 Pet: 2:17 Psal: 82:1: God himself dois sit, and judge; ȝea, even the Iudges and Princes themselues, to whome be God is given the sword; to the praise and defence of gude men, and to revenge and punish all open malefactors. Mairover, to Kings, Prin­ces, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservatioun and purgation of the Religioun appertaines, 1 Chr: 22: 23, 24, 25, 26: chap 2 Chr: 17:7: 2 Chr: 29:30: & 31: chapters: 2 Chr: 34: & 35: chap: so that not onlie they are appointed for Civill policie, bot also for maintenance of the trew Religioun, and for suppressing of Idolatrie and Superstitioun whatsoe­uer. As in David, Iosaphat, Ezechias, Iosias, and vthers highly commended for their zeal in that caice, may be espyed. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist God his ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies vnto them ayde, their coun­sell and comfort, quhiles the Princes and Rulers vigilantly travell in execu­tion of their office, that the same men deny their helpe, support and counsell to God, quha be the presence of his Lieu-tennent, dois craue it of them.

26 The guiftes freelie giuen to the Kirk.

ALBEIT That the word of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed, according to the worde of God, be the certaine & infallible Signes of the trew Kirk, we meane not that euery particular persoun joyned with sik company, Mat: 13:24, 25, 26, &c: be ane Elect member of CHRIST IESVS: For we acknawledge and confesse, that Dornell, Coc­kell, and Caffe, may be sawen, grow, and in great aboundance lie in the midst of the Wheit, that is, the Reprobate may be joyned in the societie of the E­lect, and may externally vse with them the benefites of the worde and Sacra­ments. [Page 16] Bot sik being bot temporal professoures in mouth, bot not in heart, do fall backe and continew not to the end. And therefore haue they na fruite of Christs death, Mat: 13.20, 21. Rom. 10.9, 13. Resurrection, nor Ascension: but sik as with heart vnfainedly beleeue, and with mouth bauldely confesse the Lord Iesus, as before we haue said, sall most assuredly receiue their guiftes. First in this life remission of sinnes, and that be only faith in Christs blude. In sa mekle, that albeit sinne re­maine and continuallie abyde, in thir our mortall bodies, ȝit it is not imputed vnto vs, bot is remitted, and couered with Christs Iustice. Secundly, in the general Iudgement, Rom: 7: & 2 Cor: 5:21 Ioh: 5:28, 29: Ap: 20:23: Iob 19:25, 26.27: Mat: 25:31 Ap: 14:10: there sall be giuen to every man and woman resurrecti­on of the flesh. For the Sea sal giue her dead: the Earth they that therin be in­closed, ȝea the Eternall our God sal stretche out his hand on the dust, and the deade sall arise vncorruptible, and that in the substance of the self same flesh that euery man now beiris, to receiue according to their warkes, glory, or pu­nishment. For sik as now delyte in vanity, cruelty, filthynes, superstition, or I­dolatry, sal be adjudged to the fire vnquenchable. In quhilk they sall be tor­mented for euer, asweill in their awin bodyes, as in their saules, quhilk now they giue to serue the Deuill in all abomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Iesus: we constantly beleue, that they sall receiue glorie, Rom: 26. 7 8, 9, 10: Phil. 3:21: 1 Cor: 15:24, 28: honor, and immortality, to reigne for euer in life euerlasting, with Christ Iesus, to whose glorified body all his Elect, sall be made lyke, when he sall appeir againe in judgement, and sall rander up the kingdom [...] God his Father, who then sall be, and euer sall re­main all in all things God blessed for euer. To whome with the Sonne, and with the haly Ghaist, be all honour and glorie, now and euer. So be it.

Num: 9:35 Psal: 68:1: Act: 4:29: Arise (O Lord) and let thy enemies be confounded, let them flee from thy presence, that hate thy godlie Name. Giue thy seruands strenth to speake thy word in bauld­nesse, and let all Natiouns cleaue to thy trew knowledge. Amen.