The Scotch Confession of Faith. A.D.1560.

[The English and Latin texts are an exact reprint from (Dunlop's) Collection of Confessions of Faith, Catechisms, Directories, Books of Discipline, etc., of Publick Authority in the Church of Scotland (Edinb.1719, 1722, 2 vols.), Vol. II. pp.13 sqq. The English original is given in the old spelling from a copy in Sir John Skene's edition of the Acts of Parliament, compared with many other editions. The Scripture passages are from Tyndale's and Coverdale's Version, then generally used among Protestants in England and Scotland. The Latin translation was made by Patrick Adamson, at the desire of the Kirk, and printed by Robert Lekprevik, Andreapoli, 1572. Another but less accurate Latin translation is found in the Syntagma Confessionum (1654), pp.110 sqq., and in Niemeyer's Collectio, pp.340 sqq. For a German translation, see Böckel's Bekenntniss-Schriften, pp.646 sqq.]

THE CONFESSIO
CONFESSION
OF THE
Faith and Doctrine FIDEI & DOCTRINÆ
Belevit and professit be the Per Ecclesiam Reformatam Protestantis of Scotland, Regni SCOTIÆ professæ,

Exhibitit to the Estaitis of the same in Parliament, and be their publick Votis authorisit, as a Doctrine groundit upon the infallibil Worde of God, Aug.1560. And afterwards stablished and publicklie confirmed be sundrie Acts of Parliaments, and of lawful General Assemblies.

Exihibitæ ordinibus Regni ejusdem in publicis Parliamenti, ut vocant, Comitiis, & eorum communi consensu approbatæ, uti certissimis fundamentis verbi Dei innixæ & consentaneæ, 1560; deinde in conventu ordinum, lege confirmatæ & stabilitæ, 1567.
The Preface. Præfatio.

The Estaitis of Scotland with the Inhabitants of the same professand Christ Jesus his haly Evangel, to their natural Countrymen, and unto all uther realmes professand the same Lord Jesus with them, wish Grace, Mercie and Peace fra God the Father of our Lord Jesus Christ, with the Spirit of richteous Judgement, for Salvatioun.

Ordines ac cives Regni Scotorum qui Christum profitentur, coeteris Scotis, regnis item et nationibus exteris eundem Christum Jesum profitentibus gratiam, misericordiam et pacem a Deo Patre Domini nostri Jesu Christi, una cum spiritu Justitiæ, ac recto Judicio.

Lang have we thristed, dear Brethren, to have notified to the Warld the Sum of that Doctrine quhilk we professe, and for the quhilk we have susteined Infamie and Danger: Bot sik hes bene the Rage of Sathan againis us, and againis Christ Jesus his eternal Veritie

Jampridem optabamus, Fratres charissimi, ut ejus quam profitemur, ac propter quam ignominiæ et periculis toties objecti fuimus doctrinæ ratio, si fieri posset, orbi terrarum clara existeret. Sed is fuit Sathanæ furor, non modo adversus nos sed adversus ipsum Jesum

latlie now againe born amangst us, that to this daie na Time hes been graunted unto us to cleir our Consciences, as maist gladlie we wald have done. For how we have been tossit heirtofoir, the maist part of Europe, as we suppose, dois understand. Christum, et æternam ejus nuper hie renatam veritatem, ut ad hunc usque diem non licuerit, id quod unice optabamus, nostram vobis, hisce de rebus dilucide explicare sententiam. Major enim, ut arbitramur, Europæ pars non ignorat quibus toto superiore anno fuerimus afflicti calamitatibus. But seing that of the infinit Gudnes of our God (quha never sufferis his afflickit utterlie to be confoundit) abone Expectation we have obteined sum Rest and Libertie, we culd not bot set furth this brefe and plaine Confessioun of sik Doctrine as is proponed unto us, and as we beleeve and professe; partlie for Satisfactioun of our Brethren quhaishartis, we nathing doubt, have been and zit ar woundit be the despichtful rayling of sik as zit have not learned to speke well: And partlie for stapping the mouthis of impudent blasphemers, quha bauldlie damne that quhilk they have nouther heard nor zit understude. Nunc autem cum immensa Dei bonitate (qui sæpe premi, nunquam penitus opprimi suos patitur), tranquillitatis, et libertatis non nihil illuxerit, non potuimus nobis temperare, quo minus hanc brevem, et dilucidam ederemus Confessionem ejus doctrinæ quæ nobis promulgata fuit, quamque nos et persuasam habemus et profitemur: partim ut medicaremur fratrum nostrorum animis, in quibus adhuc proculdubio inhærebant vestigia vulnerum, quæ ex eorum, qui nondum recte loqui didicerunt, scurrilibus acceperant convitiis: partim ut os obstrueremus quibusdam impudenter blasphemis, qui, quæ nec audierunt unquam, nec satis intellexerunt, ea confidenter damnare non erubescunt.
Not that we judge that the cankred malice of sik is abill to be cured be this our simple confession; na, we knaw that the sweet savoure of the evangel is and sal be deathe unto the sonnes of perditioun. Bot we have chief respect to our weak and infirme brethren, to quham we wald communicate the bottom of our hartes, leist that they be troubiled or carried awaie be diversity of rumoris, quhilk Sathan spredis againist us to the defeating of this our maist godlie interprize: Protestand that gif onie man will note in this our confessioun onie Artickle or sentence repugnand to Gods halie word, that it wald pleis him of his gentleness and for Christian charities sake to admonish us of the same in writing; and we upon our honoures and fidelitie, be Gods grace do promise unto him satisfactioun fra the mouth of God, that is, fra his haly scriptures, or else reformation of that quhilk he sal prove to be amisse. For God we take to recorde in our consciences, that fra our heartis we abhorre Neque tamen id eo facimus, quod aliquando fore speremus, ut inveterata illa pestis hac nostra simplici et nuda confessione sanari possit; præsertim cum non ignoremus suavem evangelii odorem filiis perditionis letiferum futurum: sed quod fratrum infirmorum rationem habendam duceremus; cum quibus sententiam nostram, velut ex intimis animi penetralibus prolatam, communicandam esse putavimus; ne videlicet perturbarentur, aut etiam auferrentur variorum rumorum ventis, quos Sathan adversus nos excitarat, ut nostrum illud sanctum, ac pium eluderet consilium. Denunciamus igitur, omnesque adeo rogamus, si quis aut caput aliquod, aut etiam sententiam cum sancto Dei verbo pugnantem hic animadverterit, ut pro sua humanitate, proque eo amore, quo Christum, Christique gregem prosequitur, nos per literas admoneat: id qui fecerit, sancte ei repromittimus nos eidem aut ex ore Dei, hoc est, ex sacræ scripturæ oraculo satisfacturos; aut quod secus a nobis dictum

all sectis of heresie and all teachers of erronious doctrine: and that with all humilitie we imbrace the purity of Christs Gospell, quhilk is the onelie fude of our sauls, and therefoir sa precious unto us, that we ar determined to suffer the extremest of wardlie daunger, rather than that we will suffer our selves to be defraudit of the sam. For heirof we ar maist certainlie perswadit, that quhasumever denieis Christ Jesus, or is aschamit of him in the presence of men, sal be denyit befoir the Father, and befoir his haly Angels. And therefoir be the assistance of the michtie Spirit of the same our Lord Jesus Christ, we firmelie purpose to abide to the end in the confessioun of this our faith, as be Artickles followis. demonstraverit, emendaturos. Deum enim nostrorum consiliorum conscium attestamur, quod ab omni prava hæresi, atque adeo erroneæ assertionis authoribus animo abhorremus; quod cum summa humilitate evangelii Christi puritatem amplectimur, qui unicus est nostrorum animorum cibus, atque ideo eo usque carus, ut decreverimus omnia quæ possunt humanitus evenire potius experiri, quam ut nos eo cibo fraudari patiamur. Persuasissimum enim id habemus, quod quemcunque Christi puduerit, aut qui eum coram hominibus negaverit, hunc ille coram Patre, sanctisque ejus angelis negabit. Atque ideo ejusdem Domini nostri omnipotentis Jesu Christi præsenti ope freti, in animo habemus in hujus nostræ fidei, cujus capita sequuntur, confessione perseverare.
Art. I. Art. I.
OF GOD. DE DEO.
We confesse and acknawledge ane onelie God, to whom only we must cleave, whom onelie we must serve, whom onelie we must worship, and in whom onelie we must put our trust. [623] Who is Eternall, Infinit, Unmeasurable, Incomprehensible, Omnipotent, Invisible: [624] ane in substance, and zit distinct in thre personnis, the Father, the Sone, and the holie Gost. [625] Be whom we confesse and beleve all thingis in hevin and eirth, aswel Visible as Invisible, to have been created, to be reteined in their being, and to Confitemur atque agnoscimus unicum Deum, cui uni adhærere, uni servire, quem unum colere debeamus, in quo uno collocemus omnem spent salutis. Eundem etiam credimus æternum, infinitum, immensum, incomprehensibilem, omnipotentem, invisibilem; essentia quidem unum, in tres autem distinctum personas, Patrem, Filium, ac Spiritum sanctum. Per hunc Deum asseveramus atque etiam credimus quæcunque visibilia aut invisibilia cælo terraque continentur creata esse, constare, et inscrutabili

be ruled and guyded be his inscrutable Providence, to sik end, as his Eternall Wisdome, Gudnes, and Justice hes appoynted them, to the manifestatioun of his awin glorie. [626] ejus providentia regi et gubernari: omniaque eo referri, quo ejus æternæ sapientiæ, bonitati et justitiæ visum est; nempe ad gloriæ majestatisque ipsius illustrationem.
Art. II. Art. II.
OF THE CREATIOUN OF MAN. DE CREATIONE HOMINIS.
We confesse and acknawledge this our God to have created man, to wit, our first father Adam, to his awin image and similitude, to whome he gave wisdome, lordship, justice, free-wil, and cleir knawledge of himselfe, sa that in the haill nature of man there culd be noted no imperfectioun. [627] 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 Majestie of God, who in expressed words had before threatned deith, gif they presumed to eit of the forbidden tre. [628] Credimus item et confitemur ab hoc nostro Deo, hominem, id est, humani generis primum parentem Adamum, ad imaginem et similitudinem ipsius fuisse creatum, Item ah eodem sapientia, imperio, justitia, libertate arbitrii, et perspicua ipsius cognitione donatum: adeo ut in universa hominis natura nil animadverti posset, quod non omni ex parte foret absolutum. Ab hac autem dignitate, et naturæ perfectione vir mulierque exciderunt; vir a muliere, mulier a serpente decepta: vir mulieris voci obtemperans, uterque conjuratione inita adversus Dei majestatem, qui aperte antea mortem iis comminatus fuerat, si de arbore ve tita gustassent. Art. III. Art. III.
OF ORIGINAL SINNE. DE PECCATO ORIGINALI.
Be quhilk transgressioun, commonlie called Original sinne, wes Hoc imperii contemptione, quod originale peccatum vulgo dici solet,

the Image of God utterlie defaced in man, and he and his posteritie of nature become enimies to God, slaves to Sathan, and servandis unto sin. [629] In samekle that deith everlasting hes had, and sall have power and dominioun over all that have not been, ar not, or sal not be regenerate from above: quhilk regeneratioun is wrocht be the power of the holie Gost, working in the hartes of the elect of God, ane assured faith in the promise of God, reveiled to us in his word, be quhilk faith we apprehend Christ Jesus, with the graces and benefites promised in him. [630] imago Dei in homine penitus obliterata fuit: eaque contemptio, ipsum hominem totamque ejus posteritatem ita Deo inimicam, Sathanæ mancipium, et peccato reddidit obnoxiam, ut sempiterna mors dominata fuerit, atque adeo in posterum dominatura sit in omnes, qui non fuerint, sunt, aut erunt divinitus regenerati. Hæc autem regeneratio est actio Spiritus sancti, qui in corda eorum quos Deus elegit, constantem inserit fidem de promissis, quæ Deus verbo suo nobis revelavit: qua fide Jesum Christum, omnemque gratiam et beneficentiam in Christo nobis promissam apprehendimus.
Art. IV. Art. IV.
OF THE REVELATIOUN OF THE PROMISE. DE REVELATIONE PROMISSORUM. For this we constantlie beleeve, that God, after the feirfull and horrible defectioun of man fra his obedience, did seek Adam againe, call upon him, rebuke his sinne, convict him of the same, and in the end made unto him ane most joyful promise, to wit, That the seed of the woman suld break down the serpents head, that is, he suld destroy the works of the Devill. Quhilk promise, as it was repeated, and made mair cleare from time to time; so was it imbraced with joy, Constanter enim credimus, quod post formidabilem illam atque horrendam hominis ab obedientia Dei defectionem, rursus Deus Adamum requisierit, vocaverit nominatim, accusaverit, convicerit: denique promissione illa gaudii plena eum sic consolans promisit, Futurum ut semen mulieris caput serpentis contereret, hoc est, universa diaboli opera destrueret ac everteret. Hæc promissio, ut aliis atque aliis temporibus sæpe repetita fuit, ac dilucidius explicata, ita cum summa

and maist constantlie received of al the faithfull, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so furth to the incarnatioun of Christ Jesus, all (we meane the faithfull Fathers under the Law) did see the joyfull daie of Christ Jesus, and did rejoyce. [631] lætitia recepta, et constanter credita est ab omnibus fidelibus, ab Adamo ad Noam, a Noa ad Abrahamum, ab Abrahamo ad Davidem, ac reliquis deinceps patribus, qui vixerunt sub lege fideles usque ad incarnationem Christi. Hi inquam omnes jucundissimos Jesu Christi dies viderunt, et gavisi sunt.
Art. V. Art. V.
OF THE CONTINUANCE, INCREASE, AND PRESERVATIOUN OF THE KIRK. DE PERPETUA SUCCESSIONE, INCREMENTO ET CONSERVATIONE ECCLESIÆ. We maist constantly beleeve, that God preserved, instructed, multiplied, honoured, decored, and from death called to life, his Kirk in all ages fra Adam, till the cumming of Christ Jesus in the flesh. [632] For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied; [633] the same he marveilouslie preserved, and mair marveilouslie delivered from the bondage and tyrannie of Pharaoh; [634] to them he gave his lawes, constitutions and ceremonies; [635] them he possessed in the land of Canaan; [636] to them after Judges, [637] and after Saul, [638] he gave David to be king, [639] to whome hee made promise, that of the fruite of his loynes suld ane Illud quoque constanter persuasum habemus, quod Deus cunctis deinceps ætatibus, ab Adamo ad Jesu Christi adventum in carnem, ecclesiam suam conservaverit, erudierit, multiplicaverit, honore affecerit, decoraverit, et a morte ad vitam evocaverit. Evocavit enim Abrahamum e patria, ac majorum suorum sedibus: eum erudiit, semen ejus multiplicavit, multiplicatum mirabiliter conservavit; mirabilius etiam e servitute ac tyrannide Pharaonis exemit. His (posteros Abrahami intelligimus) leges suas, instituta, et ceremonias dedit. Hos ad possidendam terram Canaan introduxit. His judices, his Saulem, his Davidem regem dedit: cui

sit for ever upon his regall seat. [640] To this same people from time to time he sent prophets, to reduce them to the right way of their God: [641] from the quhilk oftentimes they declined be idolatry. [642] And albeit that for their stubborne contempt of Justice, he was compelled to give them in the hands of their enimies, [643] as befoir was threatned be the mouth of Moses, [644] in sa meikle that the haly cittie was destroyed, the temple burnt with fire, [645] and the haill land left desolate the space of lxx years: [646] zit of mercy did he reduce them againe to Jerusalem, 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. [647] promisit e fructu lumborum ejus futurum, qui perpetuo super regium ejus thronum sederet. Ad hanc ipsam gentem diversis subinde temporibus misit prophetas, qui eam in viam Dei sui reducerent: a qua sæpe ad idolorum cultus deflexerant. Et quanquam ob protervum justitiæ contemptum sæpe eos potestati inimicorum permiserat (quemadmodum antea per Mosen comminatus erat) adeo ut sancta civitas eversa fuerit, templum incensum, ac universa eorum regio per spatium septuaginta annorum in vastam redacta solitudinem: nihilominus misericordia adductus, eos Hierosolymam reduxit; ac civitate instaurata, templo restituto, juxta promissionem eis factam, adversus omnes artes atque oppugnationes Satanæ adventum ibi Messiæ expectaverunt.
Art. VI. Art. VI.
OF THE INCARNATION OF CHRIST JESUS. DE INCARNATIONE JESU CHRISTI. Quhen the fulnes of time came, God sent his Sonne, his eternall Wisdome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, to wit, of a virgine, and that be operatioun of the holie Ghost: and so was borne the just Cum plenitudo temporis venisset, Deus Filium suum, æternam suam sapientiam, et gloriæ suæ substantiam misit in hunc mundum. Isque Filius, co-operante Spiritu Sancto, humanam assumpsit naturam ex feminæ, ejusdemque virginis, substantia. Atque ita editum

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 united, and joyned in one persoun. [648] Be quhilk our Confessioun we condemne the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and sik uthers, as either did denie the eternitie of his God-head, or the veritie of his humaine nature, or confounded them, or zit devided them. est justum illud semen Davidis, Angelus ille magni consilii. Idem verus fuit Christus in lege promissus; quem nos agnoscimus et confitemur Emmanuel, verum Deum, verum hominem, unamque, quæ ex duabus perfectis naturis constet, personam. Hoc itaque nostra confessione damnamus perniciosam et pestilentem Arii, Marchionis, Eutychis, Nestorii, et aliorum id genus hominum, hæresim, qui aut æternitatem divinitatis ejus negant, aut humanæ naturæ veritatem; aut utramque in eo naturam confundunt, aut separant.
Art. VII. Art. VII.
WHY IT BEHOOVED THE MEDIATOR TO BE VERY GOD AND VERY MAN. CUR OPORTEAT MEDIATOREM ET PACIFICATOREM VERUM ESSE DEUM ET VERUM HOMINEM. We acknawledge and confesse, that this maist wonderous conjunction betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternall and immutable decree of God, from quhilk al our salvatioun springs and depends. [649] Agnoscimus item et fatemur, hanc maxime admirabilem divinitatis cum humanitate conjunctionem, ab æterno et immutabili Dei decreto profectam: unde omnis nostra solus emanat ac pendet.
Art. VIII. Art. VIII.
OF ELECTION. DE ELECTIONE.
For that same eternall God and Father, who of meere grace elected Idem enim sempiternus Deus, ac Pater, qui ex mera sua gratia

us in Christ Jesus his Sonne, befoir the foundatioun of the warld was laide, [650] appointed him to be our Head, [651] our Brother, [652] our Pastor, and great Bischop of our sauls. [653] Bot because that the enimitie betwixt the justice of God and our sins was sik, that na flesh be it selfe culd or might have attained unto God: [654] It behooved that the Sonne of God suld descend unto us, and tak himselfe a bodie of our bodie, flesh of our flesh, and bone of our bones, and so become the Mediator betwixt God and man, [655] giving power to so many as beleeve in him, to be the sonnes of God; [656] as himselfe dois witnesse, I passe up to my Father, and unto zour Father, to my God, and unto zour God. [657] Be quhilk maist holie fraternitie, quhatsaever wee have tynt in Adam, is restored unto us agayne. [658] And for this cause, ar we not affrayed to cal God our Father, [659] not sa meikle because he hes created us, quhilk we have common with the reprobate; [660] as for that, that he hes given to us his onely Sonue, to be our brother, [661] and given unto us grac e, to acknawledge and imbrace him for our onlie nos in Christo Jesu Filio suo elegit, antequam mundi jacta essent fundamenta, eum nobis caput, fratrem, pastorem, ac magnum animorum nostrorum pontificem designavit. Sed quia tam aversa, atque inimica peccatis nostris erat Dei justitia, ut nulla per se caro ad Deum pervenire posset, Deum Filium oportuit ad nos descendere, et corpus e nostro corpore, carnem e carne, os ex ossibus assumere, atque ita idoneum mediatorem et pacificatorem inter Deum et hominem fieri; qui potestatem daret iis qui in eum crederent, ut filii Dei fierent, quemadmodum ipse testificatur, Vado ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum: ac per hanc sanctissimam fraternitatem, quicquid in Adamo amiseramus, iterum nobis est restitutum; ideoque Deum patrem nostrum appellare non dubitamus, non tam quod ab eo creati sumus id enim nobis cum reprobis est commune, quam quod indulserit, ut unicus ejus Filius frater nobis fieret; idque nobis gratificatus est, ut hunc unum interpretem et pacificatorem, ut est

Mediatour, as before is said. It behooved farther the Messias and Redemer to be very God and very man, because he was to underlie the punischment due for our transgressiouns, and to present himselfe in the presence of his Fathers Judgment, as in our persone, to suffer for our transgression and inobedience, [662] be death to overcome him that was author of death. Bot because the onelie God-head culd not suffer death, [663] neither zit culd the onlie man-head overcome the samin, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer and be subject to death, quhilk we had deserved: And the infinit and invincible power of the uther, to wit, of the God-head, suld triumph and purchesse to us life, libertie, and perpetuall victory: [664] And so we confesse, and maist undoubtedly beleeve. superius memoratum, agnosceremus et amplecteremur. Præterea necesse erat, ut qui verus Messias et redemptor esset futurus, idem verus homo et verus esset Deus: quippe qui poenas esset pensurus, quas nostro delicto commeriti eramus; et ante tribunal patris sese repræsentaturus esset, ut in poena luenda pro nostro delicto et inobedientia, nostram sustineret personam, ac morte sua mortis autorem superaret. Et quia nec sola divinitas pati, nec sola humanitas vincere mortem poterat, utramque in unam coaptavit personam: ut alterius infirmitas morti, quam commerueramus esset obnoxia; alterius, id est divinitatis, invicta et immensa vis, de morte triumpharet, nobisque vitam, libertatem, ac perpetuam pareret victoriam. Atque sic confitemur, maximeque indubitanter credimus.
Art. IX. Art. IX.
OF CHRIST'S DEATH, PASSION, AND BURIAL. DE MORTE PASSIONE, ET SEPULTURA CHRISTI.
That our Lord Jesus offered himselfe a voluntary Sacrifice unto his Father for us, [665] that he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns, [666] that hee being the Item asseveramus, et pro certo persuasum habemus quod Dominus noster Jesus Christus Patri sese victimam ultro pro nobis obtulerit: quod a peccatoribus contumeliis sit vexatus, quod pro nostris

cleane innocent Lambe of God, [667] was damned in the presence of an earthlie Judge, [668] that we suld be absolved befoir the tribunal seat of our God. [669] That hee suffered not onlie the cruell death of the Crosse, quhilk was accursed be the sentence of God; [670] bot also that he suffered for a season the wrath of his Father, [671] quhilk sinners had deserved. Bot zit we avow that he remained the only welbeloved and blessed Sonne of his Father, even in the middest of his anguish and torment, quhilk hee suffered in bodie and saule, to mak the full satisfaction for the sinnes of the people. [672] After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne, [673] quhilk gif ony affirme, we nathing dout to avow, that they ar blasphemous against Christs death, and the everlasting purgatioun and satisfactioun purchased to us be the same. peccatis vulnera passus, quod cum purus et innocens Dei agnus esset, ad tribunal terreni judicis fuerit damnatus, ut nos ante tribunal Dei nostri absolveremur: quod non modo mortem incruce atrocem, et Dei ore execratam subierit; sed, quam peccatores meruerunt, iram patris ad tempus tulerit. Nihilo tamen minus asseveramus, quod in medio etiam dolore et cruciatu, quos animo pariter et corpore pertulit (ut peccata hominum plene lueret), semper unice charus et benedictus patri filius esse perseveravit, Deinde fatemur atque etiam affirmamus, nullum post illud pro peccato restare sacrificium. Si qui autem contra affirment, nihil dubitamus eos blasphemos adversus Christi mortem, et æternam ejus purgationem, ac satisfactionem, per quam sua morte patrem nobis placavit, asserere. Art. X. Art. X.
OF THE RESURRECTION. DE RESURRECTIONE.
We undoubtedly beleeve, that in sa mekle as it wes impossible, that the dolours of death sulde reteine in bondage the Author of life, [674] that our Lord Jesus crucified, dead and Pro certo etiam credimus, quod quatenus fieri non poterat, ut mortis dolores perpetuam haberent potestatem adversus autorem vitæ, Dominus Jesus, qui cruci affixus,

buryed, quha descended into hell, did ryse agayne for our Justificatioun, [675] and destroying of him quha wes the Author of death, brocht life againe to us, that wer subject to death, and to the bondage of the same. [676] We knaw that his Resurrectioun wes confirmed be the testimonie of his verie Enemies, [677] be the resurrectioun of the dead, quhais Sepultures did oppen, and they did ryse, and appeared to mony, within the Cittie of Jerusalem. [678] It wes also confirmed be the testimonie of his Angels, [679] and be the senses and judgements of his Apostles, and of uthers, quha had conversatioun, and did eate and dnnk with him, after his Resurrection. [680] mortuus et sepultus fuerat, quique ad inferos descenderat, iterum surrexit, ut nos justificaret: et autore mortis (cui æque ac morti eramus obnoxii) devicto, vitam nobis restituit. Scimus etiam resurrectionem ejus fuisse confirmatam acerbissimorum ipsius inimicorum testimoniis; item resurrectione mortuorum, qui apertis sepulchris revixerunt, ac in urbe Hierosolyma compluribus se videndos exhiberunt: Confirmata est etiam testimoniis angelorum, item apostolorum, qui eum viderunt et contrectarunt; aliorum item complurium, qui post resurrectionem, consuetudine ejus usi familiariter, cum eo ederunt et biberunt. Art. XI. Art. XI.
OF THE ASCENSION. DE ASCENSIONE.
We nathing doubt, bot the self same bodie, quhilk was borne of the Virgine, was crucified, dead, and buried, and quhilk did rise againe, did ascend into the heavens, for the accomplishment of all thinges: [681] Quhere in our names, and for our comfort, he hes received all power in heaven and eirth, [682] quhere he sittes at the richt hand of the Father, inaugurate in his kingdome, Neque dubitamus quin idem corpus, quod ex virgine natum, cruci affixum, mortuum, et resuscitatum fuerat, in coelum ascendent, ut omnia impleret nostro nomine, et ad nostri consolationem accepit omnium potestatem in coelo et in terra; et regno suscepto sedet ad dextram patris, patronus et unicus intercessor pro nobis. Atque hanc gloriam, honorem et prærogativam

Advocate and onlie Mediator for us. [683] Quhilk glorie, honour, and prerogative, he alone amonges the brethren sal posses, till that all his Enimies be made his futestule, [684] as that we undoubtedlie beleeve they sall be in the finall Judgment: To the Execution whereof we certainelie beleve, that the same our Lord Jesus sall visiblie returne, as that hee was sene to ascend. [685] And then we firmely beleve, that the time of refreshing and restitutioun of all things sall cum, [686] in samekle that thir, that fra the beginning have suffered violence, injurie, and wrang, for richteousnes sake, sal inherit that blessed immortalitie promised fra the beginning. [687] ille unus e fratribus tenebit, donec ponat inimicos suos scabellum pedum suorum. Ibique credimus usque ad ultimum judicium, futurum; ad quod exercendum, credimus constanter eundem Dominum nostrum Jesum Christum visibilem, et qualis erat cum ascenderat, venturum: ac tum omnia instauratum et redintegratum iri, usque adeo, ut qui tolerarant [passi sunt] vim, contumelias, injurias, justitiæ ergo [propter justitiam], beatæ illius quæ ab initio promissa est immortalitatis fient heredes. Bot contrariwise the stubburne, inobedient, cruell oppressours, filthie personis, idolaters, and all such sortes of unfaithfull, sal be cast in the dungeoun of utter darkenesse, where their worme sall not die, nether zit their fyre sall bee extinguished. [688] The remembrance of quhilk day, and of the Judgement to be executed in the same, is not onelie to us ane brydle, whereby our carnal lustes are refrained, bot alswa sik inestimable comfort, that nether may the threatning of worldly Contra protervi, inobedientes, crudeles, violenti, impuri, idololatræ, ac cætera impiorum genera conjicientur in carcerem tenebrarum exteriorum, ubi nec vermis eorum morietur, nec ignis extinguetur: cujus judicii exercendi dies, ejusque memoria non solum nobis pro fræno est ad voluptates carnis coercendas, sed inestimabilis etiam animi confirmatio, quæ nos ita corroboret, ut neque minis principum terrenorum, neque mortis hujus momentaneæ admoto metu, nec

Princes, nether zit the feare of temporal death and present danger, move us to renounce and forsake that blessed societie, quhilk we the members have with our Head and onelie Mediator Christ Jesus: [689] Whom we confesse and avow to be the Messias promised, the onlie Head of his Kirk, our just Lawgiver, our onlie hie Priest, Advocate, and Mediator. [690] In quhilk honoures and offices, gif man or Angell presume to intruse themself, we utterlie detest and abhorre them, as blasphemous to our Soveraigne and supreme Governour Christ Jesus. præsentia ulla periculi commoveamur, ut beatam illam dirimamus societatem quæ nobis, utpote membris, conflata est cum capite nostro, et unico intercessore Jesu Christo. Quem nos profitemur et asseveramus esse Messiam in lege promissum, unicum ecclesiæ suæ caput, justum nostrum legislatorem, unicum nobis summum pontificem, patronum, et pacificatorem. Ejus hos honores, atque hæc munera si quis hominum aut angelorum arroganter et superbe sibi attribuat, eum nos aspernamur, et detestamur velut blasphemum adversus supremum nostrum rectorem Jesum Christum. Art. XII. Art. XII.
OF FAITH IN THE HOLY GOSTE. DE FIDE IN SPIRITUM SANCTUM. This our Faith and the assurance of the same, proceeds not fra flesh and blude, that is to say, fra na natural poweris within us, bot is the inspiration of the holy Gost: [691] Whome we confesse God equall with the Father and with his Sonne, [692] quha sanctifyis us, and bringis us in al veritie be his awin operation, without whome we sulde remaine for ever enimies to God, and ignorant of his Sonne Christ Jesus; for Hæc nostra fides, ejusque certitudo, non a carne et sanguine proficiscitur, hoc est, a nulla quæ in nobis est vi et potentia naturali, sed ab inspiratione et instinctu Sancti Spiritus, quem nos item Deum confitemur æqualem Patri et Filio: qui nos sanctificat, qui omnem in nobis veritatem operatur, sine quo perpetuo maneremus inimici Deo, et Jesum Christum Filium ejus ignoraremus. Natura

of nature we are so dead, so blind, and so perverse, that nether can we feill when we ar pricked, see the licht when it shines, nor assent to the will of God when it is reveiled, unles the Spirit of the Lord Jesus quicken that quhilk is dead, remove the darknesse from our myndes, and bowe our stubburne hearts to the obedience of his blessed will. [693] And so as we confesse, that God the Father created us, when we were not, [694] as his Sonne our Lord Jesus redeemed us, when wee were enimies to him; [695] so also do we confesse that the holy Gost doth sanctifie and regenerat us, without all respect of ony merite proceeding from us, be it before, or be it after our Regeneration [696] To speak this ane thing zit in mair plaine words: As we willingly spoyle our selves of all honour and gloir of our awin Creation and Redemption, [697] so do we also of our Regeneration and Sanctification, for of our selves we ar not sufficient to think one gude thocht, bot he quha hes begun the wark in us, is onlie he that continewis us in the same, [698] to the praise and glorie of his undeserved grace. [699] enim ita sumus mortui, obcæcati, depravati, ut neque stimulis confessi quicquam sentiamus, neque lumen oblatum videamus, neque cum voluntas Dei revelata est nobis, ei assentiamur; nisi Dei Spiritus, et mortuos ad vitam revocet, et a mentis nostræ oculis tenebras discutiat, et contumaces flectat animos, ut sanctæ ipsius voluntati pareamus. Et quemadmodum confitemur a Deo patre nos creatos, cum antea nihil essemus, ab Jesu Christo redemptos, cum inimici essemus; similiter fatemur nos a Spiritu Sancto renatos, et sanctificatos esse, nulla ratione habita meritorum nostrorum, sive quæ regenerationem præcesserint, sive quæ sequantur. Atque ut hanc rem paulo explicatius dicamus, quemadmodum non inviti nosmetipsos omni creationis et redemptionis nostræ gloria spoliamus; ita regenerationis et sanctificationis nostræ ne minimam quidem partem nobis nostrisque meritis arrogamus: nam naturæ nostræ sponte, ne ad cogitandum quidem quicquam boni sumus idonci; sed is qui bene operari in nobis coepit, idem solus etiam opus continuat ad gloriam et laudem nominis sui; quippe qui sua munera nobis gratis impartitur, non meritis vendit.

Art. XIII. Art. XIII.
OF THE CAUSE OF GUDE WARKIS. DE CAUSA BONORUM OPERUM. Sa that the cause of gude warkis, we confesse to be not our free wil, bot the Spirit of the Lord Jesus, who dwelling in our hearts be trewe faith, bringis furth sik warkis, as God hes prepared for us to walke in. For this wee maist boldelie affirme, that blasphemy it is to say, that Christ abydes in the heartes of sik, as in whome there is no spirite of sanctification. [700] And therefore we feir not to affirme, that murtherers, oppressers, cruell persecuters, adulterers, huremongers, filthy persouns, Idolaters, drunkards, thieves, and al workers of iniquity, have nether trew faith, nether ony portion of the Spirit of the Lord Jesus, so long as obstinatlie they continew in their wickednes. For how soone that ever the Spirit of the Lord Jesus, quhilk Gods elect children receive be trew faith, taks possession in the heart of ony man, so soone dois he regenerate and renew the same man. So that he beginnis to hait that quhilk before he loved, and begins to love that quhilk befoir he hated; and fra thine cummis that continuall battell, quhilk is betwixt the flesh and the Spirit in Gods children, till the flesh and Itaque bonorum in nobis operum causam esse asserimus, non arbitrii nostri libertatem, sed Spiritum Domini nostri Jesu Christi, qui in cordibus nostris per veram habitat fidem, eaque dedit opera bona, quæ a Deo præparata sunt, ut in eis ambularemus. Quamobrem blasphemum esse dictu constanter asseveramus, in cordibus eorum in quibus Spiritus sanctificationis non est, Christum inhabitare. Idcirco etiam non veremur affirmare in homicidis, in violentis, in his qui veritatem per vim opprimere contendunt, in adulteris, in fornicatoribus, aut alioqui impuris, in idololatris, in ebriosis, in latronibus, alterive cuivis flagitio aut sceleri deditis, neque veram inesse fidem, neque ullam Spiritus Domini Jesu scintillam, quamdiu in sua nequitia obstinate perseverant. Quia cum primum Spiritus Domini nostri Jesu Christi (quem electi Dei filii per fidem accipiunt) hominis cujuspiam cor possidet, eum continuo hominem regenerat, ac renovat, adeo ut quæ antea oderat, amare incipiat, quæ antea amaverat, odisse. Hinc autem in filiis Dei perpetuum illud bellum Spiritus adversus carnem proficiscitur; dum

natural man, according to the awin corruption, lustes for things pleisand and delectable unto the self, and grudges in adversity, is lyfted up in prosperity, and at every moment is prone and reddie to offend the majestie of God. [701] Bot the spirite of God, quhilk gives witnessing to our spirite, that we are the sonnes of God, [702] makis us to resist filthie plesures, and to groane in Gods presence, for deliverance fra this bondage of corruption; [703] and finally to triumph over sin, that it reygne not in our mortal bodyis. [704] This battell hes not the carnal men, being destitute of Gods Spirite, bot dois followe and obey sinne with greedines, and without repentance, even as the Devill, and their corrupt lustes do prick them. [705] Bot the sonnes of God, as before wes said, dois fecht against sinne; dois sob and murne, when they perceive themselves tempted in iniquitie; and gif they fal, they rise againe with earnest and unfained repentance: [706] And thir thingis they do not be their awin power, bot be the power of the Lord Jesus, without whom they were able to do nothing. [707] caro ac homo animalis suæ corruptioni consentiens, suæ naturæ consentaneas appetit voluptates, rebus adversis contrahitur, secundis attollitur, ac singulis momentis pronus ad offensionem divinæ majestatis inclinat. At quod inhonestis voluptatibus obsistimus, quod ante Deum ingemiscentes ab hac servitute corruptionis liberari flagitemus, denique quod ita de peccato triumphemus, ut in hoc mortali corpore regnum non obtineat, id a Spiritu Dei est, qui spiritui nostro testificatur quod filii Dei sumus. Homines autem carni obnoxii, qui Spiritu Dei carent, hoc etiam bello carent; vitiositati suæ obsequuntur; et quo Satan, et prava libido impellit, eo avide sine ulla poenitentia ruunt. Filii vero Dei, ut ante dictum est, adversus peccatum pugnant, suspirant, et ingemiscunt, quoties vitiorum illecebris sese titillari ac sollicitari sentiunt: et si quando cadunt, per veram et minime dissimulatam poenitentiam resurgunt; ac ne id quidem faciunt suis viribus, sed Christi Jesu Domini nostri, sine quo nihil omnino possent.

Art. XIV. Art.XIV.
WHAT WARKIS ARE REPUTIT GUDE BEFOIR GOD. QUÆ OPERA APUD DEUM HABENTUR BONA.
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. [708] And thir warkes be of twa sortes. The ane are done to the honour of God, the uther to the profite of our Nichtbouris; and both have the reveiled will of God for their assurance. To have ane God, to worschip and honour him, to call upon him in all our troubles, reverence his holy name, to heare his word, to beleve the same, to communicate with his holy Sacraments, [709] are the warkes of the first Tabill. To honour Father, Mother, Princes, Rulers, and superiour powers; to love them, to support them, zea to obey their charges (not repugning to the commaundment of God), to save the lives of innocents, to represse tyrannie, to defend the oppressed, to keepe our bodies cleane and halie, to live in sobernes and temperance, to deall justlie with all men both in word and deed; and finally, to represse all appetite of our Nichtbouris hurt, [710] Fatemur item et pro certo tenemus, quod sanctissimas Deus leges homini dederit, quæ non modo vetent opera omnia quæ divinam ejus offendunt majestatem; sed ea jubeant quibus gaudet, quæque se remuneraturum pollicetur. Eorum autem operum duo sunt genera; altera ad Dei referuntur honorem, altera ad proximi utilitatem: utraque fidem et authoritatem assumunt ex voluntate Dei nobis revelata. Deum venerari, honore prosequi, eum in omni labore et molestia invocare, sanctum nomen ejus revereri, verbum audire, audito parere, communione sacramentorum ejus uti; hæc sunt quæ priore tabula præcipiuntur opera. At patrem, matrem, reges, magistratus, omnesque qui jus et potestatem in nos habent, honore afficere; eos amare, iis opitulari, dictis, factis audientes esse, quoties cum Dei præceptis non pugnant; vitæ bonorum adesse, tyrannidem opprimere, ab infirmioribus vim improborum defendere, corpus nostrum sanctum ac purum servare, sobrieque et temperanter vivere, in omnibus dictis factisque jure æquabili cum omnibus uti, et omnem proximi

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 have need; not to hear his word with reverence, to contemne and despise it; to have or worschip idols, to maintene and defend Idolatrie; lichtlie to esteeme the reverend name of God; to prophane, abuse, or contemne the Sacraments of Christ Jesus; to disobey or resist ony that God hes placed in authoritie (quhil they passe not over the bounds of their office); [711] to murther, or to consent thereto, to beare hatred, or to let innocent blude bee sched, gif wee may withstand it. [712] And finally, the transgression of ony uther commandement in the first or secund Tabill, we confesse and affirme to be sinne, [713] by the quhilk Gods anger and displesure is kindled against the proud unthankfull warld. So that gude warkes we affirme to be thir onlie, that are done in faith, [714] and at Gods commandment, [715] quha in his Lawe hes expressed what the offendendi libidinem cohibere: hæc sunt opera posterioris tabula, Deo imprimis grata ac accepta, utpote ab ipso imperata. Horum autem contraria in vitiorum genere sunt, Deo invisa, ingrata, eamque ad iram incitantia; quale est, non eum solum invocare cum res postulat; nolle verbum ejus reverenter audire, aut etiam aspernari ac parvi pendere; idola aut venerari aut apud se habere; cultum idolorum fovere ac tueri; nomen Dei venerabile parvi facere; prophanare, abuti, aut contemnere sacramenta a Domino instituta; non parere, ac etiam resistere iis quibus authoritas data est divinitus, præsertim quamdiu intra juris et muneris sui terminos sese continent; cædem facere, aut quo fiat coire et consentire; odium conceptum continere; pati ut innoxius fundatur sanguis cum impedire possis: ac breviter, quicquid adversus præcepta prioris aut posterioris tabulæ committitur, id peccatum esse asseveramus, ac tale peccatum quod iram, odiumque Dei adversus hominum ingratitudinem accendat. Itaque juxta nostram sententiam, ea opera bona sunt, quæ ex fide proficiscuntur, ac fiunt juxta præcepta

thingis be that pleis him. And evill warkis we affirme not only thir that expressedly ar done against Gods commaundement: [716] bot thir alswa that in matteris of Religioun, and worschipping of God, hes na uther asaurance bot the inventioun and opinioun of man: quhilk God fra the beginning hes ever rejected, as be the Prophet Esay, [717] and be our Maister Christ Jesus we ar taught in thir words, In vaine do they worschip me, teaching the doctrines the precepts of men. [718] Dei, qui, lege lata, quid fieri vellet diserte cavit. Contra, ea opera dicimus mala, non modo quæ aperte cum verbo Dei pugnant; sed ea etiam quæ in rebus quæ ad pietatem ac Dei cultum spectant, nullum aliud habent firmamentum, nisi ab hominis opinione et commento; hujus enim generis opera Deus ab initio usque semper rejecit et adversatus est, uti ex Esaia propheta, et his Christi verbis edocti sumus, Frustra me colunt, docentes doctrinas et præcepta hominum.
Art. XV. Art. XV.
OF THE PERFECTIOUN OF THE LAW, AND THE IMPERFECTIOUN OF MAN. LEGEM ESSE NUMERIS OMNIBUS PERFECTAM, HOMINES AUTEM IMPERFECTOS. The Law of God we confesse and acknawledge maist just, maist equall, maist halie, and maist perfite, commaunding thir thingis, quhilk being wrocht in perfectioun, were abill to give life, and abill to bring man to eternall felicitie. [719] Bot our nature is sa corrupt, sa weake, and sa unperfite, that we ar never abill to fulfill the warkes of the Law in perfectioun. [720] Zea, gif we say we have na sinne, evin after we ar regenerate, we deceive our selves, and the veritie of God is not in us. [721] Legem Dei maxime justam, æquabilem, et perfectam agnoscimus et fatemur, ea jubentem quæ, si perfecte pleneque præstarentur, vitam dare possent, et ad æternam nos perducere fælicitatem. Sed nostra natura adeo est corrupta et infirma, ut nunquam ad opera legis perfecte præstanda simus idonei; nam si peccatum nos habere etiam post regenerationem negemus, nosmetipsos decipimus, et veritas Dei non est in nobis. Propterea necesse erat, ut Christum, qui legis

And therfore, it behovis us to apprehend Christ Jesus with his justice and satisfaction, quha is the end and accomplishment of the Law, be quhome we ar set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfill not the same in al pointes. [722] For God the Father beholding us, in the body of his Sonne Christ Jesus, acceptis our imperfite obedience, as it were perfite, [723] and covers our warks, quhilk ar defyled with mony spots, [724] with the justice of his Sonne. We do not meane that we ar so set at liberty, that we awe na obedience to the Law (for that before wee have plainly confessed), bot this we affirme, that na man in eird (Christ Jesus onlie except) hes given, gives, or sall give in worke, that obedience to the Law, quhilk the Law requiris. Bot when we have done all things, we must falle down and unfeinedly confesse, that we are unprofitable servands. [725] And therefore, quhosoever boastis themselves of the merits of their awin works, or put their trust in the works of Supererogation, boast themselves in that quhilk is nocht, and pnt their trust in damnable Idolatry. est finis et consummatio, cum sua justitia et satisfactione apprehenderemus; qui in libertatem nos asseruit, ne in execrationem ac maledictionem Dei incideremus, etiamsi opera in lege jussa non omni ex parte plene perfecteque faceremus: Deus enim Pater, in corpore Filii sui Jesu Christi nos intuens, imperfectam nostram obedientiam boni consulit, et pro perfecta habet; operibusque nostris, quæ multis maculis polluta sunt, Filii sui justitiam prætendit. Neque tamen ita nos emancipatos dicimus, ut nullam legi obedientiam debeamus, obedientiam enim deberi supra aperte sumus confessi: illud autem affirmamus, neminem unquam præter unum Christum ita legi paruisse, parere, aut pariturum esse, quemadmodum lex exigit: sed cum omnia fecerimus, procumbamus oportet, ac fateamur ingenue servos nos inutiles esse. Quapropter quicunque operum suorum merita ostentat, aut in operibus supererogationis ullam collocat fiduciam, is se sciat id jactari quod omnino nihil est, et spem salutis in idololatria exitiabili collocare.

Art. XVI. Art. XVI.
OF THE KIRK. DE ECCLESIA.
As we beleve in ane God, Father, Sonne, and haly Ghaist; sa do we maist constantly beleeve, that from the beginning there hes bene, and now is, and to the end of the warld sall be, ane Kirk, that is to say, ane company and multitude of men chosen of God, who richtly worship and imbrace him be trew faith in Christ Jesus, [726] quha is the only head of the same Kirk, quhiik alswa is the bodie and spouse of Christ Jesus, quhilk Kirk is catholike, that is, universal, because it conteinis the Elect of all ages, of all realmes, nations, and tongues, be they of the Jewes, or be they of the Gentiles, quha have communion and societie with God the Father, and with his Son Christ Jesus, throw the sanctificatioun of his haly Spirit: [727] and therefore it is called the communioun, not of prophane persounes, bot of Saincts, quha as citizenis of the heavenly Jerusalem, [728] have the fruitioun of the maist inestimable benefites, to wit, of ane God, ane Lord Jesus, ane faith, and ane baptisme: [729] Out of the quhilk Kirk, there is nouther lyfe, nor eternall felicitie. And therefore we utterly Quemadmodum credimus in unum Deum, Patrem, Filium, et Spiritum Sanctum; ita firmissime tenemus, quod ab usque rerum initio fuerit, nunc extet, ac futura sit usque ad mundi finem una ecclesia, id est, unus coetus et multitudo hominum a Deo electorum, qui recte ac pie Deum venerantur et amplectuntur per veram fidem in Jesum Christum, qui solus est caput ejus ecclesiæ, quæ et ipsa corpus est et sponsa Christi. Eademque est catholica, hoc est, universalis; quia omnium ætatum, nationum, gentium et linguarum electos continet, sive illi Judæi sint, seu gentes; iisque communio est et societas cum Deo Patre, cumque ejus Filio Jesu Christo per sanctificationem Sancti Spiritus: atque ideo non hominum prophanorum vocatur communio, sed sanctorum, qui etiam Hierosolymæ coelestis sunt cives, fruunturque bonis maxime inæstimabilibus, nempe uno Deo, uno Domino nostro Jesu, una fide, et uno baptismo. Extra hanc ecclesiam nulla est vita, nulla æterna fælicitas; idcirco plane ex diametro abhorremus ab eorum blasphemiis, qui asserunt, cujusvis

abhorre the blasphemie of them that affirme, that men quhilk live according to equitie and justice, sal be saved, quhat Religioun that ever they have professed. For as without Christ Jesus there is nouther life nor salvation; [730] so sal there nane be participant therof, 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, [731] we comprehend the children with the faithfull parentes. [732] This Kirk is invisible, knawen onelie to God, quha alane knawis whome he hes chosen; [733] and comprehends as weill (as said is) the Elect that be departed, commonlie called the Kirk Triumphant, and they that zit live and fecht against sinne and Sathan as sall live hereafter. [734] sectæ, aut religionis professores fore salvos, modo vitæ suæ actiones ad justitiæ et æquitatis normam conformaverint: nam uti absque Jesu Christo nulla est vita, nulla salus; ita salutis ejus nemo erit particeps, nisi quem Pater dederit Filio suo Jesu Christo, quique ad eum dum tempus habet, adveniet, ejus doctrinam profitebitur, et in eum credet; cum adultis autem parentibus, pueros etiam comprehendi intelligo. Hæc ecclesia invisibilis est, uni Deo cognita, qui solus novit quos elegerit. Hæc æque continet electos, qui jam decesserunt, quos vulgo ecclesiam triumphantem appellant, ac eos qui nunc vivunt, et adversus peccatum et Satanam præliantur eosque qui post nos futuri sunt.
Art. XVII. Art. XVII.
OF THE IMMORTALITIE OF THE SAULES. DE IMMORTALITATE ANIMARUM. The Elect departed are in peace and rest fra their labours: [735] Not that they sleep, and come to a certaine oblivion, as some Phantastickes do affirtne; bot that they are delivered fra all feare and torment, and all temptatioun, to quhilk we and all Goddis Elect are subject Electi qui jam decesserunt, laboribus liberi, pace et tranquillitate fruuntur; non quod dormiant, aid oblivione sopiantur, ut fanatici quidam affirmant; sed quod ab omni metu, cruciatu, et tentatione sint exempti, quibus nos ac cæteri omnes electi Dei sumus obnoxii quamdiu

in this life, [736] and therfore do beare the name of the Kirk Militant: As contrariwise, the reprobate and unfaithfull departed have anguish, torment, and paine, that cannot be expressed. [737] Sa that nouther are the ane nor the uther in sik sleepe that they feele not joy or torment, as the Parable of Christ Jesus in the 16th of Luke, [738] his words to the thiefe, [739] and thir wordes of the saules crying under the Altar, [740] O Lord, thou that art righteous and just, How lang sall thou not revenge our blude upon thir that dwellis in the Eird? dois testifie. hac vita fruimur, ideoque nomine ecclesiæ militantis censemur: contra vero, reprobi et infideles qui decesserunt, in iis molestiis et cruciatibus degunt, quæ verbis exprimi non possunt. Neque enim aut illi ita sunt sopiti, ut omni sensu, aut hi, ut sensu poenarum careant; ut indicat Jesu Christi parabola quæ Lucæ XVI. est, item ut illa testificantur animarum verba sub altari clamantium, O Domine, qui sanctus es et justus, quoad usque non judicas et vindicas sanguinem nostrum de iis qui habitant in terra?
Art. XVIII. Art. XVIII.

OF THE NOTIS, BE THE QUHILK THE TREWE KIRK IS DECERNIT FRA THE FALSE, AND QUHA SALL BE JUDGE OF THE DOCTRINE.

QUIBUS INDICIIS VERA ECCLESIA DISTINGUATUR A FALSA, ET QUIS IN ECCLESIASTICÆ DOCTRINÆ CONTROVERSIIS SIT JUDEX.
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 hertes of cruell murtherers to persecute, trouble, and molest the trewe Kirk and members thereof, as Cain did Abell, [741] Ismael Isaac, [742] Esau Jacob, [743] and the haill Priesthead of the Jewes Christ Jesus himselfe, and his Apostles Quia Satan ab initio semper laboravit, ut pestilentem synagogam veræ Dei ecclesiæ titulo insigniret, animosque crudelium homicidarum accendit, ut veram ecclesiam ejusque membra premerent, turbarent, et infestarent (velut Cain Abel, Ismaal Isaac, Esau Jacob, totusque sacerdotum Judaicorum ordo, primum Christum ipsum, deinde Apostolos ejus capitali odio sunt persecuti)

after him. [744] It is ane thing maist requisite, that the true Kirk be decerned fra the filthie Synagogues, be cleare and perfite notes, least we being deceived, receive and imbrace, to our awin condemnatioun, the ane for the uther. The notes, signes, and assured takens whereby the immaculate Spouse of Christ Jesus is knawen fra the horrible harlot, the Kirk malignant, we affirme, are nouther Antiquitie, Title usurpit, lineal Descence, Place appointed, nor multitude of men approving ane error. For Cain, in age and title, was preferred to Abel and Seth: [745] Jerusalem had prerogative above all places of the eird, [746] where alswa were the Priests lineally descended fra Aaron, and greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and approved Christ Jesus and his doctrine: [747] And zit, 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 trew Kirk of God we beleeve, confesse, and avow to be, first, the trew preaching of the Worde of God, into the quhilk God hes revealed himselfe unto us, as the writings of the Prophets and imprimis necessarium videtur, veram ecclesiam ab impura synagoga certis et manifestis distinguere indiciis; ne in eum incidamus errorem, ut alteram pro altera cum nostro amplectamur exitio. Notas autem et indicia, quibus intemerata Christi sponsa ab impura illa et abominanda meretrice (ecclesiam impiorum intellige) discerni possit, asseveramus, neque ab antiquitatis prærogativa repetendas, nec usurpatis falso titulis, nec a successione perpetua episcoporum, nec a certi loci designatione, nec a multitudine hominum in eundem errorem consentientium. Cain enim ætate et primogeniture prærogativa Abel et Seth anteibat; item Hierosolyma, cætera totius orbis oppida; huc accedebat in sacerdotibus, ab Aarone usque, perpetua familiæ et successionis series; majorque erat eorum numerus qui scribas et Pharisæos sectabantur, quam qui Jesum Christum ejusque doctrinam ex animo probabant: neque tamen arbitramur quemquam, cui purum et solidum sit judicium, commissurum ut ulli ex iis quas modo commemoravi ecclesiis Dei nomen attribuat. Igitur, quam nos veram Dei ecclesiam credimus et fatemur ejus primum est indicium, vera Verbi

Apostles dois declair. Secundly, the right administration of the Sacraments of Christ Jesus, quhilk man be annexed unto the word and promise of God, to seale and confirme the same in our hearts. [748] Last, Ecclesiastical discipline uprightlie ministred, as Goddis Worde prescribes, whereby vice is repressed, and vertew nurished. [749] Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe, about two or three), there, without all doubt, is the trew Kirk of Christ: Who, according unto his promise, is in the middis of them. [750] Not that universall, of quhilk we have before spoken, bot particular, sik as wes in Corinthusf, [751] Galatia, [752] Ephesus, [753] and uther places, in quhilk the rninistrie 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 Jesus, professis our selfis to have in our citties, townes, and places reformed, for the doctrine taucht in our Kirkis, conteined in the writen Worde of God, to wit, in the buiks of the Auld and New Testamentis, Divini prædicatio, per quod Verbum Deus ipse sese nobis revelavit, quemadmodum scripta Prophetarum et Apostolorum nobis indicant; proximum indicium est, legitima sacramentorum Jesu Christi administratio, quæ cum verbo et promissionibus divinis conjungi debent, ut ea in mentibus nostris obsignent et confirment. Postremum est, ecclesiasticæ disciplinæ severa, et ex Verbi Divini præscripto, observatio, per quam vitia reprimantur, et virtutes alantur. Ubicunque hæc indicia apparuerint, atque ad tempus perseveraverint, quantumvis exiguus fuerit numerus, procul dubio ibi est ecclesia Christi, qui, juxta suam promissionem, in medio eorum est. Non illam dicimus universalem ecclesiam, de qua superius facta est mentio, sed particularem; tales erant Corinthia, Gallo-græca, et Ephesina, aliæque complures, in quibus verbi ministerium a Paulo fuerat plantatum, quasque ipse Dei ecclesias vocat. Hujusmodi ecclesias, qui in regno Scotorum nomen Christi profitemur, in oppidis, vicis, aliisque locis in quibus veræ pietatis cultus est restitutus, nos habere asseveramus:

in those buikis we meane quhilk of the ancient have been reputed canonicall. In the quhilk we affirme, that all thingis necessary to be beleeved for the salvation of mankinde is sufficiently expressed. [754] The interpretation quhairof, we confesse, neither appertaines to private nor publick persone, nether zit to ony Kirk, for ony preheminence or prerogative, personallie or locallie, quhilk ane hes above ane uther, bot apperteines to the Spirite of God, be the quhilk also the Scripture was written. [755] When controversie then happines, for the right understanding of ony place or sentence of Scripture, or for the reformation of ony abuse within the Kirk of God, we ought not sa meikle to luke what men before us have said or done, as unto that quhilk the haly Ghaist uniformelie speakes within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done. [756] For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of unitie, is in nathing contrarious unto himselfe. [757] Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councell, repugne to the plaine Worde of God, written in ea enim in iis doctrina traditur quæ Dei Verbo scripto continentur; novi et veteris Testamenti eos intelligimus libros, qui ab infantia usque ecclesiæ semper habiti sunt canonici. Quibus in libris omnia quæ ad humani generis salutem sunt necessaria, asserimus sufficienter esse expressa. Hujus Scripturæ interpretandi potestas penes nullum est hominem, sive is privatam, sive publicam gerat personam; nec penes ullam est ecclesiam, quacunque illa, sive loci seu personæ prærogativa sibi blandiatur: sed penes Spiritum Dei, cujus instinctu illa ipsa Scriptura confecta est. Igitur, cum de Scripturæ sensu et interpretatione, aut loci alicujus, aut sententiæ quæ in ea contineatur controversia oritur, aut cum de collapsæ disciplinæ emendations agitur in ecelesia, spectare debemus non tam quid homines qui nos antecesserunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spiritus Sanctus in Scripturis loquatur; præterea, quid Christus ipse fecerit aut fieri jusserit: illud enim omnes uno fatentur ore, Spiritum Dei (qui et unitatis item est spiritus) nunquam secum pugnare. Itaque, si qua cujusvis doctoris, aut ecclesiæ, aut concilii interpretatio, decretum aut opinio, cum expresso

ony uther place of the Scripture, it is a thing maist certaine, that there is not the true understanding and meaning of the haly Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare non receive or admit ony interpretation quhilk repugnes to ony principall point of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie. Dei Verbo quod in alia Scripturæ parte continetur, pugnaverit, luce clarius est, eam nec esse veram explicationem, nec mentem Spiritus Sancti, quantumvis eam concilia, regna, et nationes probaverint ac receperint. Nos enim nullam interpretationem recipere aut admittere audemus, quæ pugnet aut cum aliquo ex præcipuis fidei nostræ capitibus, aut cum perspicua Scriptura, aut cum caritatis regula.
Art. XIX. Art. XIX.
OF THE AUTHORITIE OF THE SCRIPTURES. DE SCRIPTURÆ AUTORITATE. As we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfite, so do we affirme and avow the authoritie of the same to be of God, and nether to depend on men nor angelis. [758] We affirme, therefore, that sik as allege the Scripture to have na uther authoritie bot that quhilk it hes received from the Kirk, to be blasphemous against God, and injurious to the trew Kirk, quhilk alwaies heares and obeyis the voice of her awin Spouse and Pastor; [759] bot takis not upon her to be maistres over the samin. Quemadmodum credimus et confitemur, ex Scripturis divinis Dei cognitionem abunde hominibus tradi; ita affirmamus atque asseveramus, a nullo hominum aut angelorum, sed a Deo solo Scripturæ autoritatem pendere. Igitur qui tantam esse Scripturæ autoritatem volunt, quantum illi ecclesiæ concedunt sufragia, eos constanter asserimus adversus Deum blasphemos esse, adversus veram ecclesiam contumeliosos; quæ sui sponsi, suique pastoris vocem audit, eique obtemperat, neque tantum sibi assumit ut domina ejus videri velit.

Art. XX. Art. XX.
OF GENERALL COUNCELLIS, OF THEIR POWER, AUTHORITIE, AND CAUSE OF THEIR CONVENTION. DE CONCILIIS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR COGANTUR.
As we do not rashlie damne that quhilk godly men, assembled togither in generall Councel lawfully gathered, have proponed unto us; so without just examination dare we not receive quhatsoever is obtruded unto men under the name of generall Councellis: For plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. [760] So farre then as the conncell previs the determination and commandement that it gives bee the plaine Worde of God, so soone do we reverence and imbrace the same. Bot gif men, under the name of a councel, pretend to forge unto us new artickles of our faith, or to make constitutionis repugning to the Word of God; then utterlie we must refuse the same as the doctrine of Devils, quhilk drawis our saules from the voyce of our onlie God to follow the doctrines and constitutiones of men. [761] The cause then quhy that generall Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to Quemadmodum quæ ab hominibus piis, legitime ad generate concilium convocatis nobis proposita sunt, ea non temere aut præcipitanter damnamus; ita nec sine justa examinatione recipere audemus, quicquid generalis concilii nomine nobis obtruditur: quippe cum homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recusamus tanquam doctrinam diabolicam, quæ a Dei Verbo ad constitutiones et doctrinas hominum animas nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges quas Deus non jussisset velut perpetuo duraturas rogarent; neque ut nova de fide dogmata comminiscerentur, neque ut Verbum Dei autoritate sua confirmarent; multo etiam minus ut pro

forge new Artickles of our beleife, nor to give the Word of God authoritie; meikle les to make that to be his Word, or zit the trew interpretation of the same, quhilk wes not before be his haly will expressed in his Word [762] Bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies, [763] and for giving publick confession of their faith to the posteritie following, quhilk baith they did by the authoritie of Goddis written Word, and not by ony opinion or prerogative that they culd not erre, be reasson of their generall assemblie: And this we judge to have bene the chiefe cause of general Councellis. The uther wes for gude policie, and ordour to be constitute and observed in the Kirk, quhilk, as in the house of God, [764] it becummis al things to be done decently and in ordour. [765] Not that we think that any policie and an ordour in ceremonies can be appoynted for al ages, times, and places: For as ceremonies, sik as men have devised, ar bot temporall; so may and aucht they to be changed, when they rather foster superstition then that they edifie the Kirk using the same. Verbo Dei, aut verbi divini interpretatione notes obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset: sed cogebantur concilia (de iis loquimur quæ hoc nomine censeri merentur) partim ut hæreses confutarent, partim, ut publicam fidei suæ confessionem ad posteros transmitterent: atque horum utrunque faciebant ex verbi divini scripti autoritate, non autem quod putarent, hujus conventionis causa hac se prærogativa donatum iri, ut errare non possent. Atque hanc præcipuam illis fuisse causam existimamus publicorum conventuum. Erat et altera illa ad disciplinam ordinandam, ut in ecclesia, quæ Dei familia est, omnia honeste atque ordine gererentur: nec hoc tamen in eum sensum accipi volumus, ut credamur existimare unam aliquam legem, et ceremoniarum ritum præscribi posse, qui omnibus et locis et sæculis convenire possit; nam ut ceremoniæ omnes ab hominibus excogitatæ temporariæ sunt, ita cum temporum momentis mutari possunt, et mutari etiam debent, quoties earum usus superstitionem potius alat, quam ecclesiam ædificet.

Art. XXI. Art. XXI.
OF THE SACRAMENTIS. DE SACRAMENTIS.
As the Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit, Circumcision and the Passeover, the despisers and contemners whereof were not reputed for Gods people; [766] sa do we acknawledge and confesse that we now in the time of the Evangell have twa chiefe Sacramentes, onelie instituted be the Lord Jesus, and commanded to be used of all they that will be reputed members of his body, to wit, Baptisme and the Supper or Table of the Lord Jesus, called the Communion of his Body and his Blude. [767] And thir Sacramentes, as weil of Auld as of New Testament, now instituted of God, not onelie to make ane visible difference betwixt his people and they that wes without his league: Bot also to exerce the faith of his Children, and, be participation of the same Sacramentes, to seill in their hearts the assurance of his promise, and of that most blessed conjunction, union and societie, quhilk the elect have with their head Christ Jesus. And this we utterlie damne the vanitie of thay Quemadmodum patres, qui sub lege vivebant, præter eam veritatem quæ sacrificiis repræsentabatur, etiam duo præcipua habebant sacramenta, nempe circumcisionem et pascha; quæ quicunque sprevisset, in populo Dei non censebatur: ita nunc quoque, evangelii tempore, nos duo quidem sacramenta, eaque sola agnoscimus, atque a Christo instituta fatemur; usumque horum omnibus imperatum, qui inter corporis ejus membra censeri volunt: ea sunt baptismus, et coena seu mensa Domini Jesu, quæ et communio corporis et sanguinis ejus nuncupatur. Hæc autem sacramenta, tam Veteris quam Novi Testamenti, instituta credimus a Deo, non modo ut visibile discrimen essent, quo populus Dei ab iis discerneretur qui foedere nobiscum inito non continebantur: sed etiam ut filiorum suorum fidem erga se Deus exerceret; et per horum sacramentorum participationem obsignaret in mentibus nostris promissionum suarum fiduciam, ejus item felicissimæ conjunctionis, unionis et societatis, quæ est omnibus electis cum capite suo

that affirme Saeramentes to be nathing ellis bot naked and baire signes. No, wee assuredlie beleeve that be Baptisine we ar ingrafted in Christ Jesus, to be made partakers of his justice, be quhilk our sinnes ar covered and remitted. And alswa, that in the Supper richtlie used, Christ Jesus is so joined with us, that hee becummis very nurishment and fude of our saules. [768] Not that we imagine anie transubstantiation of bread into Christes body, and of wine into his naturall blude, as the Papistes have perniciouslie taucht and damnablie beleeved; bot this unioun and conjunction, quhilk we have with the body and blude of Christ Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith carryis us above al things that are visible, carnal, and earthly, and makes us to feede upon the body and blude of Christ Jesus, quhilk wes anes broken and shed for us, quhilk now is in heaven, and appearis in the presence of his Father for us: [769] And zit notwithstanding the far distance of place quhilk is betwixt his body now glorified in heaven and us now mortal in this eird, zit we man assuredly beleve that the bread quhilk Jesu Christo. Itaque manifestissimæ vanitatis eos damnamus, qui affirmant sacramenta nihil aliud esse præterquam nuda signa: sed persuasissimum habemus, per baptismum nos in Christum inseri, Christi justitiæ participes fieri, per quam peccata nostra tegantur, propter quam veniam et gratiam impetremus. Item quod in coena recto et legitimo usu Christus ita nobiscum sese jungat, ut fiat animarum nostrarum verus victus, verum alimentum. Neque confestim ullam naturæ panis in corpus Christi, aut vini in ejus sanguinem transsubstantiationem imaginamur, quemadmodum Papistæ perniciosissime docuerunt et crediderunt: sed hanc unionem et conjunctionem, quæ nobis est ex vero sacramentorum usu cum Christi corpore, Spiritus Sanctus in nobis operatur; qui nos veræ fidei alls evehit ultra omnia corporea et terrena, aut quæ oculis cerni possint; nobisque proponit epulandum verum corpus Christi, quod semel pro nobis fractum est, et verum sanguinem qui pro nobis fusus est; illud inquam corpus, quod pro nobis in coelis ante Patrem nunc apparet. Id autem corpus ipsum, jam gloriosum et immortale, quod nunc in coelis est, quanquam

wee break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude. [770] So that we confesse, and undoubtedlie beleeve, that the faithfull, in the richt use of the Lords Table, do so eat the bodie and drinke the blude of the Lord Jesus, that he remaines in them, and they in him: Zea, they are so maid flesh of his flesh, and bone of his bones; [771] that as the eternall God-head hes given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible [772] ) life and immortalitie; so dois Christ Jesus his flesh and blude eattin and drunkin be us, give unto us the same prerogatives. Quhilk, albeit we confesse are nether given unto us at that time onelie, nether zit be the proper power and vertue of the Sacrament onelie; zit we affirme that the faithfull, in the richt use of the Lords Table, hes conjunctioun with Christ Jesus, [773] as the naturall man can not apprehend: Zea, and farther we affirme, that albeit the faithfull, oppressed be negligence and manlie infirmitie, dois not profite sameikle as they wald, in the verie instant action of the Supper; zit sall it after bring frute furth, as livelie seid sawin in gude ground. tanto distet a noiis intervallo, qui nunc mortales in terra degimus; hoc tamen constanter tenemus, panem quem frangimus communionem esse corporis Jesu Christi, et calicem cui benedicimus, sanguinis ejus item esse communionem. Itaque confitemur, et procul dubio credimus, quod fideles, in recto coenæ dominicæ usu, ita corpus Domini Jesu edant, et sanguinem bibant, ut ipsi in Christo maneant, et Christus in eis: quin et caro de carne ejus, et os ex ossibus ejus ita fiunt, ut quemadmodum carni Christi, quæ suapte natura mortalis erat et corruptibilis, divinitas vitam et immortalitatem largita est; ita ut carnem Jesu Christi edimus, et bibimus ejus sanguinem, eisdem et nos prærogativis donamur; quas ut non eo solum tempore nobis donari fatemur, neque vi solum et potestate sacramentorum, sic in recto coenæ dominicæ usu, talem fidelibus cum Christo conjunctionem esse affirmamus, qualem humana mens capere nequeat. Quin illud quoque affirmamus, quanquam fideles, aut negligentia, aut infirmitate conditionis humanæ impediti, in ipso actionis ejus momento eum quem vellent fructum e coena domini non percipiant; verumtamen, velut vitale semen in

For the haly Spirite, quhilk can never be divided fra the richt institution of the Lord Jesus, wil not frustrat the faithfull of the fruit of that mysticall action: Bot all thir, we say, cummis of trew faith, quhilk apprehendis Christ Jesus, who only makis this Sacrament effectuall unto us. And therefore, whosoever sclanders us, as that we affirme or beleeve Sacraments to be naked and bair Signes, do injurie unto us, and speaks against the manifest trueth. Bot this liberallie and franklie we confesse, that we make ane distinctioun betwixt Christ Jesus in his eternall substance, and betwixt the Elements of the Sacratnentall Signes. So that wee will nether worship the Signes, in place of that quhilk is signified be them, nether zit doe we dispise, and interpret them as unprofitable and vaine, bot do use them with all reverence, examining our selves diligentlie before that so we do; because we are assured be the month of the Apostle, That sik as eat of that bread, and drink of that coup unworthelie, are guiltie of the bodie and blude of Christ Jesus. [774] uberem terram jactum aliquando in frugem erumpet. Spiritus enim Sanctus, qui a vera Christi institutione nunquam potest excludi, non committet, ut hujus mysticæ actionis fructu fideles frustrentur. Hæc autem omnia manare dicimus e veræ fidei fontibus, per quam Jesum Christum apprehendimus, qui unus sacramentorum suorum effectum in nobis producit. Itaque, quicunque nos calumniantur, tanquam sacramenta dicamus aut credamus nuda modo signa esse, non modo adversus nos, sed adversus veritatem sunt contumeliosi. Illud autem ingenue confitemur, nos magnum discrimen facere inter elementa signorum sacramentalium, et æternam Jesu Christi substantiam. Neque enim eum signis exhibemus honorem, qui rei quæ per ea significatur est exhibendus: neque rursus ea contemnimus, aut vana et inutilia esse arbitramur; sed post diligentem nostri examinationem, illis reverenter utimur; persuasum enim habemus ex verbis apostoli, Quicunque ex illo pane edit, aut ex illo calice bibit indigne, eum esse reum corporis et sanguinis Jesu Christi.

Art. XXII. Art. XXII.
OF THE RICHT ADMINISTRATIOUN OF THE SACRAMENTIS. DE RECTA ADMINISTRATIONE SACRAMENTORUM.
That Sacramentis be richtlie ministrat,we judgetwa things requisite: The ane, that they be ministrat be lauchful Ministers, whom we affirme to be only they that ar appoynted to the preaching of the word, into quhais mouthes God hes put sum Sermon of exhortation, they being men lauchfullie chosen thereto be sum Kirk. The uther, that they be ministrat in sik elements, and in sik sort, as God hes appoynted; else, we affirme, that they cease to be the richt Sacraments of Christ Jesus. And therfore it is that we flee the doctrine of the Papistical Kirk, in participatioun of their sacraments; first, because their Ministers are na Ministers of Christ Jesus; zea (quhilk is mair horrible) they suffer wemen, whome the haly Ghaist will not suffer to teache in the Congregatioun, to baptize: And secundly, because they have so adulterate both the one Sacrament and the uther with their awin inventions, that no part of Christs action abydes in the originall puritie: For Oyle, Salt, Spittill, and sik lyke in Baptisme, ar bot mennis inventiounis. Adoration,Veneration, bearing throw streitis and townes, and keiping of bread in boxis or Ad rectam sacramentorum administrationem duo arbitramur esse necessaria; alterum, ut ea ministratio per legitimos fiat ministros: legitimos autem eos esse asserimus, quibus verbi prædicatio commissa est, in quorum ora Deus exhortationis indidit sermonem, modo legitime ab aliqua electi sint ecclesia: alterum autem, ut sub ea elementorum forma, et in eum morem administrentur quem Deus instituit; alioqui enim vera Christi sacramenta esse desinunt. Eaque causa est, cur in sacramentorum participatione, a papisticæ ecclesiæ communione abhorremus, primum, quod eorum ministri Christi ministri non sunt; et (quod longe detestabilius est) foeminis, quas Spiritus Sanctus ne docere quidem in ecclesia patitur, illi permittunt, ut etiam baptismum administrent. Deinde, quod utrunque sacramentum ita suis commentis adulterarint, ut ejus ceremoniæ, quæ a Christo peracta est, nulla pars antiquam et genuinam suam retineat puritatem: nam oleum, sal, sputum, cæteraque id genus in baptismo, mera sunt hominum commenta: panis veneratio, adoratio, per urbes et vicos gestatio, in pixide conservatio, non est sacramentorum

buistis, ar prophanatioun of Christs Sacramentis, and na use of the same: For Christ Jesus saide, Take, eat, &c., do ze this in remembrance of me. [775] Be quhilk words and 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 drinke of the uther, and not that thay suld be keiped to be worshipped and honoured as God, as the Papistes have done heirtofore. Who also committed Sacrilege, steilling from the people the ane parte of the Sacrament, to wit, the blessed coupe. Moreover, that the Sacramentis be richtly used, it is required, that the end and cause why the Sacramentis were institute, be understanded and observed, asweil of the minister as of the receiveris: For gif the opinion be changed in the receiver, the richt use ceassis; quhilk is maist evident be the rejection of the sacrifices: As also gif the teacher planely teache fals doctrine, quhilk were odious and abhominable before God (albeit they were his awin ordinance) because that wicked men use them to an uther end than God hes ordaned. The same affirme we of the Sacraments in the Papistical kirk; in Christi usus, sed prophanatio: Christus enim dixit, Accipite, comedite, etc., hoc facite in mei memoriam. His verbis, atque hoc mandato, panem et vinum in corporis et sanguinis sui sacramenta sanctificavit, ut alterum ederetur, alterum biberetur ab omnibus, non autem ut servarentur ad venerationem, utque instar Dei adorarentur, quod hactenus a papistis est factum. Iidem quoque sacrilegio se alligarunt, cum alteram sacramenti partem, hoc est, sacrum calicem, populo substraxerunt. Præterea, ad rectum sacramentorum usum illud quoque est necessarium, ut intelligatur quem ad finem tam minister, quam qui sacramenta accipit, ea referant: nam qui sacramentum accipit, si secus atqui oportet de fine ejus senserit, ibi sacramenti quoque usus et fructus cessat; quod et in sacrificiorum rejectione est evidens: item si doctor falsam doctrinam palam obtrudat, quamquam sacramenta sint a Deo instituta, tamen quia impii alio quam quo Deus voluit ea referant, ei sunt ingrata et detestabilia. Id autem usuvenire asserimus in sacramentis ecclesiæ papisticæ; tota enim ceremonia a Christo instituta, tam in forma exteriore, quam in fine et fructus

quhilk, we affirme, the haill action of the lord Jesus to be adulterated, asweill in the external forme, as in the end and opinion. Quhat Christ Jesus did, and commanded to be done, is evident be the Evangelistes and be Saint Paull: quhat the Preist dois at his altar we neid not to rehearse. The end and cause of Christs institution, and why the selfesame suld be used, is expressed in thir words, Doe ze this in remembrance of me, als oft as ze sall eit of this bread, and drinke of this coupe, ze sall shaw furth, that is, extoll, preach, magnifie and praise the Lords death, till he cum. [776] Bot to quhat end, and in what opinioun the Preistes say their Messe, let the wordes of the same, their awin Doctouris and wrytings witnes: To wit, that they, as Mediatoris betwix Christ and his Kirk, do offer unto God the Father, a Sacrifice propitiatorie for the sinnes of the quick and the dead. Quhilk doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiencie of his only Sacrifice, once offered for purgatioun of all they hat sall be sanctifyed, [777] we utterly abhorre, detest and renounce. opinione, penitus est adulterata; quid Jesus Christus egerit, quid fieri præceperit, id perspicuum est ex evangelistis et Paulo; quid sacerdos agat ad aram, nihil opus est commemorare. Finis et causa cur Christus ea instituerit, et cur nos item eisdem et eodem modo uti debeamus, his verbis diserte exprimitur, Hoc facite in mei memoriam, quoties de hoc pane ederitis, et de hoc calice bibetis, annunciabitis, hoc est, efferetis, vulgabitis, prædicabitis, et prosequemini laudibus mortem Domini donec veniat. Sed quid sacerdotes missando spectent, quam opinionem de missa velint haberi, ipsa missæ verba, ipsi doctores eorum judicabunt, quippe qui, tanquam conciliatores ecclesiæ cum Christo, sacrificium Deo Patri offerant propitiatorium pro peccatis vivorum et mortuorum: Hanc nos eorum doctrinam velut contumeliosam adversus Jesum Christum rejicimus et detestamur; quippe quæ unico sacrificio, semel ab eo pro omnibus qui sanctificabuntur oblato, detrahat, et velut parum efficax in eum usum coarguat.

Art. XXIII. Art. XXIII.
TO WHOME SACRAMENTIS APPERTEINE. QUIBUS COMMUNICARI SACRAMENTA DEBEANT. We confesse & acknawledge that Baptisme apperteinis asweil to the infants of the faithfull, as unto them that be of age and discretion: And so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding. [778] Bot the Supper of the Lord, we confesse to appertaine to sik onely as be of the houshald of Faith, and can trie and examine themselves, asweil in their faith, as in their dewtie towards their Nichtbouris; sik as eite and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie: [779] 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 Jesus. Baptismum existimamus non minus communicandum infantibus fidelium, quam iis quibus est rationis et judicii usus: itaque damnamus errorem Anabaptistarum, qui ante fidem et rationis usum negant ad pueros pertinere baptismum. Coenæ autem dominicæ participes esse debere eos modo credimus, qui in familia fidei contineantur; quique sese ipsi probare et examinare possint, non modo in iis quæ proprie ad fidei causam spectant, sed etiam quæ ad officium erga proximum pertineant. At qui edunt et bibunt ex hoc sacra mensa, interim fidei vacui, aut a fraterna caritate alieni, hi indigne edunt. Hanc igitur ob causam, in nostris ecclesiis ministri et publice et privatim de fide et vita eorum cognoscunt, qui ad mensam domini Jesu Christi accedunt. Art. XXIV. Art. XXIV.
OF THE CIVILE MAGISTRATE. DE MAGISTRATU CIVILI.
We confesse and acknawledge Empyres, Kingdomes, Dominiounis, and Citties to be distincted and ordained be God; the powers and Agnoscimus item et confitemur imperia, regna, dominatus, et civitates, divisas et institutas esse a Deo: item imperatoribus in sua

authoritie in the same, be it of Emperours in their Empyres, of Kingis in their Realmes, Dukes and Princes in their Dominionis, and of utheris 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: [780] 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 not onely to be enimies to mankinde, but also wickedly to fecht against Goddis expressed will. [781] 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; [782] because that they are the Lieu -tennents of God, in whose Sessiouns God himself dois sit and judge: [783] Zea, even the Judges & Princes themselves, to whome be God is given the sword, to the praise and defence of gude men, and to revenge and punish all open malefactors. [784] Mairover, to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun apperteinis; so that imperia, regibus in regna, ducibus et principibus in dynastias, aliisque magistratibus in suas civitates, jus et potestatem esse ex ordinatione et instituto Dei, ad gloriæ ipsius manifestationem, et singularem humani generis utilitatem et commoditatem. Itaque quicunque id agit, ut jamdiu corroboratum inter homines civilem ordinem aut tollat aut conturbet, eum nos asserimus non modo humani generis esse inimicum, sed adversus expressam Dei voluntatem impium gerere bellum. Præterea asserimus atque affirmamus, iis qui autoritate justa funguntur, omnem laudem, honorem, et reverentiam esse deferendam: propterea, quod cum vices Dei inter homines gerant, in eorum conciliis Deus ipse assideat, ac de ipsis judicibus et principibus (quibus gladium dedit, ut bonos tueantur, et in noxios animadvertant) ipse judicabit. Præterea affirmamus regum, principum, aliorumque magistratuum, vel præcipuum esse munus ut religionem puram tueantur, adulteratam maculis purgent; neque enim ad civilis modo ordinis conservationem, sed ad religionis etiam tutelam sunt instituti, ut idololatriam, omnemque superstitionem in ea oborientem

not onlie they are appointed for Civill policie, bot also for maintenance of the trew Religioun, and for suppressing of Idolatrie and Superstitioun whatsoever: As in David, [785] Josaphat, [786] Ezechias, [787] Josias, [788] and utheris highlie commended for their zeale in that caise, may be espyed. opprimant: quod in Davide, Josaphat, Ezechia, Josia, aliisque regibus intueri licet, qui ob vehemens studium in puritate religionis tuenda, singularem consequuti sunt laudem. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist Goddis ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies unto 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 crave it of them. Ideoque profitemur et palam affirmamus, quicunque magistratui in mora est quo minus suum exerceat munus, is ordinationi Dei resistit, neque a scelere excusari potest. Præterea affirmamus, quicunque auxilium, consilium, operamque suam negat magistratui, ad officium vigilanter et ex fide faciendum, idem suum auxilium, consilium, et operam Deo negat, qui per magistratum, qui vices ejus in terris explet, ea ipsa a nobis exposcit.
Art. XXV. Art. XXV.
OF THE GUIFTES FREELY GIVEN TO THE KIRK. DE BENEFICIIS LIBERALITER ECCLESIÆ CONCESSIS.
Albeit that the Worde of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed according to the Worde of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular Quanquam verbi divini syncera prædicatio, sacramentorum legitima ministratio, et disciplina convenienter verbo Dei exercita, sint certa et minime fallacia veræ ecclesiæ indicia; non continuo tamen quicunque in hunc cætum nomen dedit,

persoun joyned with sik company, be ane elect member of Christ Jesus: [789] For we acknawledge and confesse, that Dornell, Cockell, and Caffe may be sawen, grow, and in great aboundance lie in the middis of the Wheit, that is, the Reprobate may be joyned in the societie of the Elect, and may externally use with them the benefites of the worde and Sacraments: Bot sik being bot temporall professoures in mouth, but not in heart, do fall backe, and continew not to the end. [790] And therefore have they na fruite of Christs death, Resurrection nor Ascension. Bot sik as with heart unfainedly beleeve, and with mouth bauldly confesse the Lord Jesus, as before we have said, sall most assuredly receive their guiftes: [791] First, in this life, remission of sinnes, and that be only faith in Christs blude; in samekle, that albeit sinne remaine and continuallie abyde in thir our mortall bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice. [792] Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh: [793] For the Sea sall give her dead; the Earth, they that therin be inclosed; zea, the Eternall our God sall stretche sit electum Jesu Christi membrum: scimus enim lolium, zisania, aliasque id genus frugum pestes, una cum tritico seri, copioseque posse crescere; hoc est, impios posse in eundem cum electis coetum coire, et assidue cum eisdem verbi et sacramentorum beneficiis uti: verum hujuscemodi homines, qui ad tempus, neque id quidem ex animo, veritatem profitentur, retro abeunt, neque ad finem usque perseverant; ideoque nullus ex morte, resurrectione, et ascensione, Christi fructus ad eos pertinet. At qui et animo persuasum habent, et ore constanter confitentur Dominum Jesum Christum, eo quo superius diximus modo, hæc haud dubie recipient beneficia: primum, in hac vita peccatorum condonationem, idque duntaxat in sanguine Christi; adeo ut quanquam peccatum remaneat, et continenter habitet in hoc mortali nostro corpore, non tamen imputabitur nobis, sed condonabitur, atque operietur Christi justitia. Deinde in generali illo judicio redivivum cuique suum restituetur corpus; mare enim suos reddet mortuos, terra item quos sinu suo clausos tenet; ac sempiternus ille noster Deus manum suam super pulverem extendet, surgentque

out his hand on the dust, and the dead sall arise uncorruptible, [794] and that in the substance of the selfe same flesh that every man now beiris, [795] to receive according to their warkis, glory or punishment: [796] For sik as now delyte in vanity, cruelty, filthynes, superstition or Idolatry, sal be adjudged to the fire unquencheable: In quhilk they sall be tormented for ever, asweill in their awin bodyes, as in their saules, quhilk now they give to serve the Devill in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus, we constantly beleve, that they sall receive glorie, honor, and immortality, to reigne for ever in life everlasting with Christ Jesus [797] to whose glorified body all his Elect sall be made lyke, [798] when he sall appeir againe in judgement, and sall rander up the kingdome to God his Father, who then sall bee, and ever sall remaine all in all things God blessed for ever: [799] To whome, with the Sonne and with the haly Ghaist, be all honour and glorie, now and ever. So be it. mortui in eo ipso quod quisque tulerat corpore, sed jam immortali et incorruptibili, ut recipiant, juxta opera sua, aut gloriam aut poenam; nam crudeles, flagitiosi, idololatræ, quique rerum partim inanium, partim etiam impiarum studio in hac vita tenebantur, ad ignis inextincti supplicium damnabuntur: ibique sempiternis cruciabuntur poenis non modo corpora, sed etiam animæ, quas in servitutem diabolo in omnem immunditiæ et nequitiæ usum addixerant. At qui in bonorum operum exercitio ad finem usque perseverabunt, Christumque fidenter profitebuntur, eos persuasissimum habemus in gloriam, honorem, et immortalitatem assumptum iri, ut vivi perpetuo regnent cum Christo; cujus corpori glorioso omnes electi ejus conformabuntur, cum is rursus in judicio comparebit, regnumque Deo Patri tradet, qui tum erit, et in perpetuum perseverabit in omnibus et per omnia Deus in æternum benedictus: cui, cum Filio et Spiritu Sancto, omnis honor et gloria, et nunc et in æternum. Amen. Arise (O Lord) and let thy enimies be confounded; let them Exurge Domine, et confundantur inimici tui. Fugiant a facie

flee from thy presence that hate thy godlie Name. Give thy servands strenth to speake thy word in bauldnesse, and let all Natiouns cleave to thy trew knawledge. Amen. tua qui oderunt sanctum nomen tuum. Da servis tuis virtutem, ut cum omni fiducia verbum tuum eloquantur; omnesqne nationes veritatem tuam agnoscant et amplectantur. Amen. Thir Acts and Artickles ar red in the face of Parliament, and ratifyd be the thre Estatis, at Edinburgh the 17 day of August, the Zeir of GOD 1560 Zeiris.

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Footnotes:

[623] Deuteronomy 6:4; 1 Corinthians 8:6; Deuteronomy 4:35; Esai. xliv. 5, 6.

[624] 1 Timothy 1:17; 1 Kings 8:27; 2 Chronicles 6:18; Psalm 139.i. 1, 8; Genesis 17:1; 1 Timothy 6:15, 16; Exodus 3:14; v. 15.

[625] Matthew 28:19; 1 John 5:7.

[626] Genesis 1:1; Acts 17:28; Proverbs 16:4.

[627] Genesis 1:26, 27, 28, etc.; Colossians 3:10; Ephesians 4:24.

[628] Genesis 3:6; ii. 17.

[629] Psalm 51:5; Romans 5:10; vii. 5; 2 Timothy 2:26; Ephesians 2:1, 2, 3.

[630] Romans 5:14, 21; v. 23; John 3:5; Romans 5:1; Philippians 1:29.

[631] Genesis 3:9; iii. 15; xii. 3; xv. 5, 6; 2 Samuel 7:14; Esai. vii. 14; ix. 6; Haggai 2:7, 9; John 8:56.

[632] Ezekiel 16:6-14.

[633] Genesis 12.etc.

[634] Exodus 1.etc.

[635] Exodus 20.etc.

[636] Joshua 1:3; xxiii. 4.

[637] Judges 1.etc.

[638] 1 Samuel 10.

[639] 1 Samuel 16:13.

[640] 2 Samuel 7:12.

[641] 2 Kings 17:13.

[642] 2 Kings 17:14, 15, etc.

[643] 2 Kings 24:3, 4.

[644] Deuteronomy 28:36, etc.

[645] 2 Kings 25.

[646] Daniel 9:2.

[647] Jeremiah 30. Ezra 1.etc.; Haggai 1:14.; ii. 7, 8, 9; Zechariah 3:8.

[648] Galatians 4:4; Luke 1:31; Matthew 1:18; ii. 1; Romans 1:3; Matthew 1:23; John 1:45; 1 Timothy 2:5.

[649] Ephesians 1:3, 4, 5, 6.

[650] Epph. i. 11; Matthew 25:34.

[651] Ephesians 1:22, 23.

[652] Hebrews 2:7, 8, 11, 12.

[653] Hebrews 13:20; 1 Pet. ii. 25; v. 4.

[654] Psalm 130:3; cxliii. 2.

[655] 1 Timothy 2:5.

[656] John 1:12.

[657] John 20:17.

[658] Romans 5:17, 18, 19.

[659] Romans 8:15; Galatians 4:5, 6.

[660] Acts 17:26.

[661] Hebrews 2:11, 12. See above note 3.

[662] 1 Pet. iii. 18; Esa. liii. 8.

[663] Acts 2:24.

[664] 1 John 1:2; Acts 20:28; 1 Timothy 3:16; John 3:16.

[665] Hebrews 10:4, 5, 6, 7, 8, 9, 10, 11, 12.

[666] Esa. liii. 5; Hebrews 12:3.

[667] John 1:29.

[668] Matthew 27:11, 26; Mark 15. Luke 23.p>[669] Galatians 3:13.

[670] Deuteronomy 21:23.

[671] Matthew 26:38, 39.

[672] 2 Corinthians 5:21.

[673] Hebrews 9:12; x. 14.

[674] Acts 2:24.

[675] Acts 3:26; Romans 6:5, 9; iv. 25.

[676] Hebrews 2:14, 15..

[677] Matthew 28:4.

[678] Matthew 27:52, 53.

[679] Matthew 28:5, 6.

[680] John 20:27; xxi. 7, 12, 13; Luke 24:41, 42, 43.

[681] Luke 24:51; Acts 1:9.

[682] Matthew 28:18.

[683] 1 John 2:1; 1 Timothy 2:5.

[684] Psalm 110:1; Matthew 22:44; Luke 20:42, 43.

[685] Acts 1:11.

[686] Acts 3:19.

[687] Matthew 25:34; 2 Thessalonians 1:4. etc.

[688] Revelation 21:27; Esa. lxvi. 24; Matthew 25:41; Mark 9:44, 46, 48; Matthew 22:13.

[689] 2 Peter 3:11; 2 Corinthians 5:9, 10, 11; Luke 21:27, 28; John 14:1, etc.

[690] Esa. vii. 14; Ephesians 1:22; Colossians 1:18; Hebrews 9:11, 15; x. 21; 1 John 2:1; 1 Timothy 2:5. See note 1, p. 13.

[691] Matthew 16:17; John 14:26; xv. 26; xvi. 13.

[692] Acts 5:3, 4.

[693] Colossians 2:13; Ephesians 2:1; John 9:39; Revelation 3:17; Matthew 17:17; Mark 9:19; Luke 9:41; John 6:63; Micah 7:8; 1 Kings 8:57, 58.

[694] Psalm 100:3.

[695] Romans 5:10.

[696] John 3:5; Titus 3:5; Romans 5:8.

[697] Philippians 3:9.

[698] Philippians 1:6; 2 Corinthians 3:5.

[699] Ephesians 1:6.

[700] Ephesians 2:10; Philippians 2:13; John 15:5; Romans 8:9.

[701] Romans 7:15, 16, 17, 18, 19, 21, 22, 23, 24, 25; Galatians 5:17.

[702] Romans 8:16.

[703] Romans 7:24. See above, note 1. Rom. viii. 22.

[704] Romans 6:12.

[705] Ephesians 4:17, etc.

[706] 2 Timothy 2:26.

[707] John 15:5. See note 1, p. 16.

[708] Exodus 20:1, etc.; Deuteronomy 5:6, etc.; Deuteronomy 4:8.

[709] 1 Luke xvii. 4, 75; Micah 6:8.

[710] Ephesians 6:1, 7; Ezech. xxii. 1, etc.; 1 Corinthians 6:19, 20; 1 Thess. iv. 3, 4, 5, 6, 7; Jeremiah 22:3, etc.; Esa. 1. 1.

[711] 1 Thess. iv. 6; Romans 13:2.

[712] Ezech. xxii 13, etc .

[713] 1 John 3:4. .

[714] Romans 14:23; Hebrews 11:6.

[715] 1 Samuel 15:22.; 1 Corinthians 10:31.

[716] 1 John 3:4.

[717] Esa. xxix. 13.

[718] Matthew 11:9; Mark 7:7.

[719] Leviticus 18:5; Galatians 3:12; 1 Timothy 1:8; Romans 7:12; Psalm 19:7, 8, 9, 11.

[720] Deuteronomy 5:29; Romans 10:3.

[721] 1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:22; 1 John 1:8.

[722] Romans 10:4; Galatians 3:18; Deuteronomy 27:26.

[723] Philippians 2:15.

[724] Esa. lxiv. 6.

[725] Luke 17:10.

[726] Matthew 28:20; Ephesians 1:4.

[727] Colossians 1:18; Ephesians 5:23, 24, etc.; Revelation 7:9.

[728] Ephesians 2:19.

[729] Ephesians 4:5.

[730] John 3:36.

[731] John 6:37, 39, 65; xvii. 6.

[732] Acts 2:39.

[733] 2 Timothy 2:19; John 13:18.

[734] Ephesians 1:10; 1 Col. i. 20; Hebrews 12:4.

[735] Revelation 14:13.

[736] Esa. xxv. 8; Revelation 7:14, 15, 16, 17; xxi. 4.

[737] Revelation 16:10, 11; Esa. lxvi. 24; Mark 9:44, 46, 48.

[738] Luke 16:23, 24, 25.

[739] Luke 23:43.

[740] Revelation 6:9,10.

[741] Genesis 4:8.

[742] Genesis 21:9.

[743] Genesis 27:41.

[744] Matthew 23:34; John 15:18, 19, 20, 24; xi. 47, 53; Acts 4:1, 2, 3; v. 17, 18.

[745] Genesis 4.p>[746] Psalm 48:2, 3; Matthew 5:35.

[747] John 12:42.

[748] Ephesians 2:20; Acts 2:42; John 10:27; xviii. 37; 1 Corinthians 1:23, 24; Matthew 28:19, 20; Mark 16:15, 16; 1 Corinthians 11:23, 24, 25, 26; Romans 4:11.

[749] Matthew 18:15, 16, 17, 18; 1 Corinthians 5:4, 5.

[750] Matthew 18:19, 20.

[751] 1 Corinthians 1:2; 2 Corinthians 1:2.

[752] Galatians 1:2.

[753] Acts 20:17.

[754] John 20:31; 2 Timothy 3:16, 17.

[755] 2 Peter 1:20. 21.

[756] John 5:39.

[757] Ephesians 4:3, 4.

[758] 2 Timothy 3:16, 17.

[759] John 10:27.

[760] Galatians 2:11, 12, 13, 14.

[761] 1 Timothy 4:1, 2, 3.

[762] Colossians 2:16, 18, 19, 20, 21, 22.

[763] Acts 15.p>[764] 1 Timothy 3:15; Hebrews 3:2.

[765] 1 Corinthians 14:40.

[766] Genesis 17:10, 11; Exodus 21.; Genesis 17:14; Numbers 9:13.

[767] Matthew 28:19; Mark 16:15, 16; Matthew 26:26, 27, 28; Mark 14:22, 23, 24; Luke 22:19, 20; 1 Corinthians 11:23, 24, 25, 26.

[768] 1 Corinthians 10:16; Romans 6:3, 4, 5; Galatians 3:27.

[769] Mark 16:19; Luke 24:51; Acts 1:11; iii. 21.

[770] 1 Corinthians 10:16.

[771] Ephesians 5:30.

[772] Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30.

[773] John 6:51, etc.

[774] 1 Corinthians 11:28, 29.

[775] Matthew 26:26; Mark 14:22; Luke 22:19; 1 Corinthians 11:24.

[776] 1 Corinthians 11:25, 26.

[777] Hebrews 9:27, 28; x. 14.

[778] Col. ii, 11, 12; Romans 4:11; Genesis 17:10.; Matthew 28:19.

[779] 1 Corinthians 11:28, 29.

[780] Romans 13:1; Titus 3:1; 1 Pet. ii. 13, 14.

[781] Romans 13:2.

[782] Romans 13:7; 1 Pet. ii. 17.

[783] Psalm 8:1.

[784] 1 Pet. ii. 14.

[785] 1 Chronicles 22. xxiii., xxiv.,xxv., andxxvi.

[786] 2 Chronicles 17:6, etc.; xix. 8, etc.

[787] 2 Chronicles 29., xxx., and xxxi.

[788] 2 Chronicles 34.and xxxv.

[789] Matthew 13:24, etc.

[790] Matthew 13:20, 21.

[791] Romans 10:9, 13.

[792] Romans 7.; 2 Corinthians 5:21.

[793] John 5:28, 29.

[794] Revelation 20:13; 1 Corinthians 15:52, 53, 54.

[795] Job 19:25, 26, 27.

[796] Matthew 25:31. to the end of the chapter.

[797] Revelation 14:10; Romans 2:6, 7, 8, 9,10.

[798] Philippians 3:21.

[799] 1 Corinthians 15:24, 28.