[First Parliament of King James VI.]

CHRIST'S TRIUMPHANT
ENTRY INTO SCOTLAND;
Or,
The Subjugation of the
People, Laws, Liberties, & Crown
of Scotland to

HIS SUPREME MAJESTY
JESUS CHRIST,

King of Kings, and Lord of Lords;
Being,
The Complete Text of all of the
Acts of the First Parliament
During the Reign of

James VI of Scotland.

He shall not fail nor be discouraged, till he have set judgment in the earth:
and the isles shall wait for his law
.—Isa. 42.4.
The LORD reigneth; let the earth rejoice; let the multitude of isles
be glad thereof
.—Psalm 97.1.

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TrueCovenanter.com Editor’s Introduction:

Dear Reader,

No doubt some will take offence at such a title as that which has been given to the following document, and it is likely that there are better titles than any that the present editor could conceive; yet, when the following laws and ordinances are read and considered, one cannot but notice how it truly seemed that, however differently the matter stands at the present day, there was once a time when the king and kingdom of Scotland were by the mighty power of the Gospel brought into submission to the Most High, and to the obedience of his laws. We do not pretend that there was either a perfection in the performance, or even that there was a perfection attained in the promises of rulers or the laws which were commanded, yet this will not stand as a reason to disregard these glorious beginnings as if they were not Christ’s Triumphant Entry into Scotland. Yea, though he had much battle to do still, (especially with lordly bishops,) yet these laws make plain that Christ was once (by his Word and Spirit) entered into and present in Scotland, reigning as King of Nations, in a manner which will make the above title warrantable, if the matter is fairly weighed. What else can one think, when he finds laws outlawing idolatry, and establishing a National Confession of the Reformed Faith, with Scripture References for every article in the margin, and further, laws ordaining Biblical qualifications for public offices, and laws appealing to the Scriptures by book and chapter, all within the published Acts of Parliament? Yet, such apologies as these may be necessary, as the laws below still contain a few vestiges of Romish superstition, such as references to Prelates, Bishops, Pasch, and Yule. (Likewise, the reader may be aware that the purging of Patronages from the order of the Church was not ordained by civil law until 1649, the last year of the Second Reformation.) Those who care to investigate the matter, may likewise take the time to read in the Histories of John Knox and of David Calderwood, what promises were made to the Church by the civil authorities before the following laws were enacted in the First Parliament of James VI. There were some things desired by the Church, and promised by the Earls, Lords, Barons, and others, which were not at that time fulfilled. Be that as it may, that which is here to be found, is an extraordinary display of God’s power, put forth at the time of the Reformation, in order to bring both Church and State in Scotland to an increasing conformity to his Holy Word.

Many modern readers may indeed take offence also at these laws themselves. Even to many professing Christians at the present day, the sentence of death for saying and hearing the Papist Mass will seem to be an over-zealous display of "Protestant Bigotry." But let such hold their tongues. God has commanded in his word that Idolaters, and especially those who entice others to Idolatry, ought to be put to death. (Deut. 17.2-5; 13.1-11.) Is this Bigotry? Has not God authority to dispatch with the life of criminals at his pleasure, and to command rulers of nations to do so as his lieutenants? If rightly examined, the principles maintained by many modern professing Christians will prove a far worse kind of bigotry. If God commands that Idolaters, Blasphemers, Witches, Sodomites, and Adulterers should be put to death, and professing Christians condemn Him merely because the laws of men (such as the infidel constitution & laws of the United States for example,) grant to such parties a so-called right to practice their villainy, is it not evident that the National Pride of such "Christians" and their "Loyalty to their country," their so-called Patriotism, have so carried them away as to make them Patriotic Bigots for National Licentiousness, and Rebels against the God they profess to serve? Such folk ought to consider that rulers of nations are under strict injunctions from God, to execute his law, and they stand in danger to suffer his wrath both if they are over-rigorous and also if they are over-indulgent. If Papist kings are guilty for drawing out the sword against the Lord’s children to persecute them, yet modern rulers are guilty because they will not draw out the sword against the Lord’s enemies to do justice upon them. That one word to King Ahab in Israel ought to make men more wary of condemning Protestant Scotland, as it will be fulfilled upon all these modern rulers who indulge the vilest of criminals: Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people.—1 Kings 20.42.

For our part, we love these laws. We are not bigots. We do not count the old laws of Scotland to be perfect or to be a part of divine revelation. But we do count them a most precious piece of history whereby God was greatly honoured and his Kingdom advanced in this world; and we are not ashamed to take pleasure in the stones of Zion, and favour the dust thereof, (Psalm 102.14,) though it be all that remains at the present day. For a long time Covenanters were condemned for vindicating their cause by appealing to Acts of Parliament, but in time these Laws became so lost in the pages of old books inaccessible to most readers, that both friends and foes thereof became equally unacquainted therewith. It is the purpose of this present publication to, in part, remedy the situation, and arm Covenanters once more with one of the weapons of their warfare, while they do battle with the enemies of King Jesus.

The present editor was brought to such purposes by two primary occasions. First, for some years now I have regarded the National Covenant of Scotland as a legitimate Christian Covenant, binding the Church and Kingdom of Scotland, as well as their posterity, corporately and individually. After reading this Covenant a number of times, the many references to various Acts of Parliament in the latter section thereof, cannot but make the reader particularly curious about their contents. This, coupled with an intention to make available the Auchensaugh Renovation of the Covenants, formed a strongly motivating force to inquire into the matter, and assist others in doing the same. Secondly, in browsing through the Testimony of the Reformed Presbyterian Church of Scotland, as it was re-written after the beginning of her defections, I found some footnotes disowning and criticizing some of the Acts of the Generally Assembly of the Church of Scotland, and also some of the Acts of Parliament in Scotland. As I have said, Covenanters are no Bigots, and we do not pretend that either the Acts of General Assemblies, or the Acts of Parliaments, are given by an infallible authority. Yet, when I found that the so-called Reformed Presbyterian Church of Scotland would so impose upon the readers of their testimony, as to condemn the very same Acts of Parliament as are embodied within the National Covenant of Scotland, which the said Church professes to uphold, some holy anger was stirred, and I was again motivated to the same purpose, to let the world know what the Reformation in Scotland really was, and to bring to light that which might be helpful to the Church of Jesus Christ.

No doubt, there are some who will regard such labours as a great disservice to the Church of Jesus Christ, or to the Presbyterian Church in particular. I care not a wit for it. How can they say such things without declaring that their hearts are full of the venom of anti-reformation malignancy? Was it a shame to Presbyterian Scotland, or was it not the glory thereof, that Popery was banished from the realm? that the true religion was declared and established in several articles of faith all within the books of Parliament? that laws were enacted making reference to Holy Scripture as a higher Law? that the True God and True Religion were honoured exclusively, while the idols of the nations and false religion were disowned, condemned, and sentenced to civil pains? that all persons to be brought to places of public authority were required to adhere to the true religion and exhibit due religious qualifications according to the Word of God? We see what filth comes of nations which have no religious test for office; which give no preference to the True Religion and even dare to require as a qualification for office that men promise never to endeavour the establishment of any Religion; which legislate a license to all citizens to commit idolatry and vend heresy at their pleasure, as a natural "right"; which make it no crime to desecrate the Lord’s holy day, nor to blaspheme his holy name. Let those be proud of such nations who will, and of modern societies, I have one thing to say: When compared to Scotland at the time of either her First Reformation, or her Second Reformation, all these modern "enlightened civilizations," including today’s Apostate Scotland, England, & Ireland, Lecherous Canada, and Infidel America, are nothing but the very DREGS OF PRIMITIVE BARBARITY. Let them blame me for name-calling if they will, and boast all they like of their superior "Charity" (though it be diluted to nothingness with their hatred of HIS MAJESTY CHRIST JESUS,) yet, God is Judge (Psalm 50.6,) and the Cause of our Covenanted Reformation will be vindicated from on high soon enough.

Readers, it is my prayer that these pages which follow, may be a blessing to the children of God, and a help and encouragement to you, to put forth your hands to the various callings to which God has appointed each of you, that the Kingdom of Jesus Christ in this world may be built up more and more, and the good order thereof established once again. Let not your hearts faint when you consider the defections of the present day. They do indeed call for sorrow unto repentance, but not for despair. He who is with us is still greater than all they that are against us.

And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.—Psalm 37.6.


Textual Information:

Some explanation is in order as to the origin of the text presented, and the layout in which it is presented:

First of all, it should be noted that there are three editions of the text being presented simultaneously to the reader’s view, unless user-activated filters are applied.

The 1682 edition of the Acts of Parliament is the main source for this project. The entire text of the first Parliament of James VI has been re-typeset according to the original spellings, except for corrections to obvious errors. This edition contains all of the Acts commonly referred to when references are made to the first Parliament of James VI. It does not however include a number of Acts that were judged to be of temporary significance. Therefore,

The 1568 edition of the Acts of Parliament has been used to re-typeset those particular Acts which are excluded from the 1682 edition, (again, according to the original spellings.) Because of the difficulty in discerning certain portions thereof, the 1575 edition was also consulted, and a few places where it slightly differs have been noted.

A new 2005 edition has been presented containing a modern rendering of all of the Acts compiled from the two sources above. The present editor is responsible for this, and anticipates that faults will be found, and will be most thankful for any corrections that are communicated by other readers. In general, the exact wording of the original has been maintained except for standard replacements of English terms for Scotch, such as much for meikle,—so for swa,—such for sik,—etc. Other than that, spelling and punctuation have been updated, and bracketed synonyms have been inserted for a number of more difficult words. The Dictionary of the Scots Language (DSL) will prove very helpful to all readers, especially those who choose to read the original editions. It may be found online at: http://www.dsl.ac.uk/dsl/

These editions, thus collected, are then set in parallel columns, with the original printed editions on the left-hand side, and the modern 2005 edition on the right-hand side. The reader may use the menu options to filter which editions or which portions of the collection are included for viewing.

The purpose of all this is to provide authentic copies of editions published by the king’s printers, and also make the same editions more easily readable to modern readers.

One final word of warning: There is a serious problem with the numeration of the Acts of Parliament from this time period, as the user will detect from what is found below. As indicated above, later editions left out a number of Acts, by which re-numeration was occasioned within these editions. Likewise, un-noticed mistakes sometimes occasioned a repeat of an Act number in these same editions, with all following Acts shifted in their numeration. In order to compensate for this problem in the text that follows, the number of the Act according the original printed edition will be found in the center separator column when viewing multiple editions in parallel. In general, when searching for particular Acts of Parliament, it is best to search for the Act by Title, (which, sadly, was also a thing subject to change in later editions,) in order to be certain that one has indeed found the desired Act.


Technical Information:

The Collection of the Acts of Parliament presented here-below is extracted from a database of Parliamentary Acts and Ecclesiastical Confession Statements and formatted as HTML via a collection of server-side scripts. In order to accommodate the present purpose of displaying multiple editions in parallel, it was found useful to implement a number of HTML and CSS features developed in more recent years. As a result, users viewing the Collection using certain web-browsers may find that doing so yields less-than-desirable results. Efforts have been made to maintain a general backward-compatibility, including accommodations for text-based browsers such as Lynx, which should at least make the entire document viewable to most browsers. Those however, who desire to have the document presented as it is intended, should download and install the most recent version of Mozilla Firefox. Please note that although Mozilla Firefox was found most useful for the present project, TrueCovenanter.com does not ‘endorse’ any particular web-browser, make any promises concerning any particular web-browser, or take responsibility for the effects of viewing any web-pages, local or remote, using any particular web-browser.


Table of Contents

  1. Anent the constitution of James Erle of Murray in Regent, to our Soveraine Lord, his Realme and Liegis.
  1. Anent the abolishing of the Pape, and his usurped authoritie.
  1. Anent the annulling of the Actes of Parliament, made against God his word, and maintenance of Idolatrie in ony times bypast.
  1. Anent the Messe abolished, and punishing of all that hearis or sayis the samine.
  1. Anent the trew and haly Kirk, and of them that ar declared not to be of the samin.
  1. Admissioun of Ministers: of laick Patronages.
  1. Anent the Kingis aith, to be given at his Coronation.
  1. Na person may be Judge Procurator, Notar, nor member of Court, quha professis not the Religion.
  1. Anent the thridis of benefices, granted in the Moneth of December, the zeir of God 1561. zeires, for susteining of the Ministers and uther affaires of the Prince.
  1. The teacheris of zouth suld be tryed be the visitoris of the Kirk.
  1. Anent the disposition of Provestries, Prebendaries, & Chaplaneries, to bursaris to be found in Colleges.
  1. Anent the filthie vice of Fornication, and punishment of the samin.
  1. Anent them that committis Incest.
  1. Anent lawful mariage of the awin blude, in degries not forbidden be God his word.
  1. Anent slaying of Hart, Hynde, and utheris beastes and foulis with Culverings.
  1. Quhat money suld be cunziet: Layed-money suld not be cunziet without consent of the Estaitis. Money suld not be melted.
  1. The Lordis of Session ar Judges to all Infeftmentes and giftes graunted, or confirmed in Parliament.
  1. Anent schutting, and bearing of Culveringes and Dagges.
  1. False Cunzie suld be clypped.
  1. Approbation of giftis of benefices and pensionis, sen the Moneth of August 1560. zeirs, granted and given, be our Soveraine Lordis Mother.
  1. Anent thieft, and receipt of thieft, takin of prisoneris be thievis, or bandis for ransomis, and punishment of the samin.
  1. That na horse be caried furth of the Realme, as common Merchandice.
  1. The denunciation of the Rebellion suld preceid the gift of escheit.
  1. Anent priviledges granted to Kirk-men.
  1. The ratification of the priviledge of the Barronnes.
  1. Anent the priviledges granted to Burrowes.
  1. Saisings within Burghs, suld be given be ane Baillie, and the Clerke.
  1. Anent the declaratioun of the Commisseris, how they sall proceid in beneficial materis.
  1. Malt-men suld not have ane Deakon.
  1. Anent black fish, cutting of greene-wood, and slauchter of Smoltes.
  1. Anent abrogating of all acts contrarie to the Religioun.
  1. Anent the prenting of the Acts, maid in this present Parliament, and of the Act maid in our Soveraines Gudschirs time, anent the raysing of fire & burning.
  1. Anent the raysing of fire, and burning.
THE FIRST
PARLIAMENT
OF
KING JAMES the SEXT,
Halden at Edinburgh the XV. day of December, 1567. Be JAMES Earle of MURRAY, &c. Regent to this Realme and Liegis.

1. Anent the constitution of James Erle of Murray in Regent, to our Soveraine Lord, his Realme and Liegis.

ITEM, It is foundin declared, and decerned be our Soveraine Lord, with advise of the three Estaitis, and haill bodie of this present Parliament, that the nominatioun, constitutioun, and ordination of our said Soveraine Lords dearest Cousing, JAMES Erle of Murray, Lord Abernethie, in Regent to his Hienes, his Realme and Liegis thereof, during the time of his Majesties minoritie, and lesse age, specified and expressed in the Queenes Majesties Letters, under her subscriptioun and privie seale, of the date the 24. day of Julij last by-past, togidder alswa with the consent and approbation of the Erles, Lordes, Prelates, Commissioners of Burrowes, Barronnes, and utheris faithful subjects, convened and assembled to that effect. And the acceptation of the said office of Regentrie, be the saide JAMES Erle of Murray, upon the 22. day of August last by-past, was, is, and in all times cumming sall be halden, repute, and esteemed lawful, sufficient, and perfite. And all and whatsumever things, quhilks he hes done be vertew of his said office of Regentrie, sen his acceptation thereof, or quhilks he sall do hereafter, in our said Soveraine Lords name and authoritie, during the time of his hienesse Minoritie, specified in the said commissioun and procuratioun {334} produced, advised and considered, be the said three Estaites, to be as dewlie lawfullie, sufficiently, & righteously done, and to have als great avail, strength force & effect, in all respects and conditions, as ony things done be quhat-sumever Regents, Governours or Protectours of this Realme, in the minorities & lesse aiges of ony uthers native Princes of the same. And ratifies apprevis and confirmis, the same nominatioun and acceptatioun, for now & in time cumming.

MARIE Be the Grace of God Queene of Scots, to all and sindrie our Judges, & ministers of our Lawes, lieges & subjects, quhom it effeiris, to quhais knawledge thir our letters sall cum, greeting: Forsameikle, as after lang greate and intollerable paines, and labours taken bee us, sen our arrival within our Realme, for Government thereof, and keeping of the Liegis of the samin in quietnes, we have not onely beene vexed in our spirite, body, and senses thereby, bot als at length are altogidder sa wearyed thereof, that our habilitie, and strength of body, is not abil langer to indure the samin.

THEREFOIR, and because na thing earthlie can be mair comfortabill and happy to us in this Earth, nor in our life time to see our deare Sonne, the native Prince of this our Realme, placed in the Kingdome thereof, and the Crowne Royal set on his head, we of our awin free-will, and special motive, have dimitted and renounced the Government, guyding and governing of this our Realme of SCOTLAND, lieges and subjects thereof, in favours of our said Sonne, to that effect that in all times hereafter, he may peaceablie and quietlie enjoy the samin, without trouble, and bee obeyed as native King and Prince of the samin, be the Lieges thereof. And understanding, that be reason of his tender zouth, he is not of habilitie in his awin persoun, to administrate in his Kingly roome and governement, as equitie requyres, quhill that hereafter he come to the zeires of discretioun. And als knawing the proximitie of blude standand betwixt us, our saide Sonne, and our dearest brother JAMES Erle of Murray, Lord Abernethie, &c. And havand experience of the natural affectioun and tenderlie love, he hes in all tymes borne, and presentlie beares towardes us, honour and estaite of our saide Sonne. Of quhais love and favoure towardes him, wee can not bot assure our selfe. To quhome na greater honour, joye, nor felicitie in earth can come, nor to see our saide Sonne inaugurate in his Kingdome, feared, reverenced and obeyed be his lieges thereof. In respect quhairof, and of the certaintie, and notorietie of the honestie, habilitie, qualificatioun and sufficiencie {335} of our saide dearest Brother, to have the cure and regiment of our said Sonne, Realme and lieges foresaids, during our saide Sonnes Minoritie: Wee have made, named, appointed, constitute, and ordained, and be thir our Letters, names, appointes, makes, constitutes and ordainis our said dearest brother JAMES Earle of Murray, Regent to our saide dearest Sonne, Realme, and lieges foresaids, during his Minoritie and les age, and ay and quhill he be of the age of seventene zeirs compleit. And that our said brother be called during the said space, Regent to our said Sonne, his Realme and Liegis. Swa that our said Sonne, after the compleeting of the zeiris foresaidis, in his awin persoun, may tak upon him the said government, and use and exerce all & sindrie priviledges, honouris and utheris immunities, that appertainis to the office of a King, alsweil in governing his Realme and people, according to the Lawis, as in repressing the violence of sik as wald invaid, or injustlie resist him or them, or his Authoritie royal. With power to our said dearest brother JAMES Erle of Murray, in Name, Authoritie and behalfe, of our said maist deare Sonne, to receive resignatiounis of quhat-sumever Lands halden of him, or zit of Offices, Castellis, Towres, Fortalices, Mylnes, Fischings, Woods, Benefices, or pertinentis quhat-sumever: the samin againe in our said Sonnes Name, to gif and deliver signatouris thereupon, and upon the gifts of Wairdes, non-entressis, and relevis of Landis, and Marriages of Airis falland, or that sall happen to fall in our said Sonnes hands as superiour thereof. And als upon presentatioun of Lands, Benefices, Escheitis of guddis movabil and unmovabil, debtis and takkis, respittis, remissiounis, supersedereis, and upon the dispositioun of Offices vacand, or quhen they sall happen to vaik, to subscrive, and cause be past the seillis. The said office of Regentrie, to use and exerce in all thingis, priviledges, and commodities, sik-like als freely, and with als great libertie, as ony Regent or Governour to us, or our Predecessouris used in ony times by-gane, and sik-like as gif every head, priviledge and Artickle, concerning the said Office, were at length expressed and amplified in thir our Letteris. PROMISAND to hald firme and stabil, in the word and faith of ane Prince, quhat-sumever things our said dearest brother in the premissis happinnis to doe. Chargeing heirfore zou all and sindrie, our Judges and Ministers of Law, Liegis and subjectis foirsaidis, to answer and obey to our said dearest brother, in all and sindrie things, concerning the said office of Regentrie, as ze and ilk ane of zou, will declair zou loving subjectis, to our said maist deare Sonne, and under all paine, charge and offence, {336} that ze and ilk ane of zou may commit and inrinne, against his Majestie in that part. Subscrived with our hand, and given under our privie seill, at Lochlevin the 24. day of Julij, And of our Reigne, the twentie five zeir.

2. Anent the abolishing of the Pape, and his usurped authoritie.

ITEM, Our Soveraine Lord, with advise of his dearest Regent, and three Estaitis of this present Parliament, ratifyis and apprevis the Act under written, maid in the Parliament haldin at Edinburgh the 24. day of August, the zeir of God 1560. zeiris. And of new in this present Parliament, statutis and ordainis the said Act to be as ane perpetual Law, to all our Soveraine Lordis Lieges, in all times cumming. Of the quhilk the tenour followis. ITEM the three Estaitis understanding that the jurisdictioun and authoritie of the Bischop of Rome, called the Pape, used within this Realme in times bypast, hes not onely bene contumelious to the eternal God, but also very hurtful and prejudicial to our Soveraines authoritie, and common weill of this Realme. THEIRFOIR it is statute and ordained, that the Bischop of Rome, called the Pape, have na jurisdictioun nor authoritie within this Realme, in ony time cumming. And that nane of our said Soveraines subjects, in ony times heirafter, sute or desire title or richt of the said Bischop of Rome, or his sect, to ony thing within this Realme, under the paines of Barratrie, that is to say, proscription, banishment, and never to bruke honour, office, nor dignitie within this Realme. And the contraveners heirof to be called before the justice or his deputes, or before the Lords of the Session, and punisched therefoir, conforme to the Lawes of this Realme. And the furnischers of them, with finance of money, and purchassers of their title of right, or maintainers, or defenders of them, sall incurre the samin paines. And that na Bischop nor uther Prelat of this Realme, use ony jurisdiction in time cumming, be the said Bischop of Romes authoritie, under the paine foirsaid. And therefoir of newe decernis and ordainis, the contraveners of the samin, in ony time hereafter, to be punished according to the paines in the foresaid Act above rehearsed.

3. Anent the annulling of the Actes of Parliament, made against God his word, and maintenance of Idolatrie in ony times bypast.

ITEM, Our Soveraine Lord, with advise of his dearest Regent, and three Estaitis of this present Parliament, ratifyis & apprevis the Acte underwritten, made in the Parliament {337} haldin at Edinburgh the 24. day of August, the zeir of God, ane thousand five hundredth threescore zeiris, And of new in this present Parliament statutis and ordainis the said Act, to be as a perpetual Law to all our Soveraine Lordis liegis in all times cumming. Of the quhilk the tenour followis. THE quhilk day, For-sameikle as there hes beene divers and sindrie Acts of Parliament, made in King JAMES the First, Secund, Thrid, Fourt and Fift times, Kinges of SCOTLAND for the time, and als in our Soveraine Ladies tyme, not aggreing with Gods haly word, and be them divers persones tuke occasion to maintaine Idolatrie and superstition within the Kirk of GOD, and repressing of sik persones, as were professours of the said word, quhairthrow divers innocents did suffer. And for eschewing of sik inconvenientes in time cumming, the three Estaites of Parliament, hes annulled, and declared all sik Acts made in times bypast, not agreing with God his word, and now contrary to the Confessioun of Faith, according to the said word, published in this Parliament, to be of nane availe, force nor effect. And decernis the said Acts, and every ane of them, to have na effect nor strength in time to cum, bot the samin to be abolished and extinguished for ever, in sa far as any of the foirsaidis Acts are repugnant, and contrarie to the Confessioun of Faith, and word of GOD foirsaid, ratyfied and approved be the Estaites in this present Parliament. And therefore decernis and ordainis, the contraveners of the samin Act, in ony time hereafter, to be punisched, according to the Lawes. Of the quhilk Confession of the Faith, the tenour followes.


The CONFESSION of the FAITH and DOCTRINE, beleeved and Professed be the Protestantes of SCOTLAND, exhibited to the Estatis of the same in Parliament, and be their publick votis authorized, as a doctrine grounded upon the infallible word of God.[1]

1. Of God.

Deut. 6.4.
1 Cor, 8.6.
Esai. 44.5,6.
1 Tim. 1.17.
1 Kin. 8.17.
2 Chr. 8.18.
Psal. 139.7,8.
Gen. 17.1.
1 Tim. 6.15,16.
Exod. 3.14,15.
Mat. 28.19.
1 Joh. 5.7.
Gen. 1.1.
Heb. 11.3.
Act. 17.28.
Prov. 16.4.

WE confesse and acknawledge ane onely GOD, to whom onelie we must cleave, whome onelie we must serve, whom onelie we must worship, and in whom onlie we must put our trust, Who is Eternal, {338} Infinit, Unmeasurable, Incomprehensible, Omnipotent, Invisible, ane in substance, and yet distinct in three personnis, the Father, the Sonne, and the Holie Ghost, Be whom we confesse and believe all thinges in heaven and earth, alswel Visible as Invisible, to have bene created, to be reteined in their being, and to be ruled and guyded be his inscrutable Providence, to sik end, as his Eternal Wisdome, Goodnes, and Justice hes appoynted them, to the manifestation of his awin glorie.

2. Of the Creatioun of man.

Gen. 1.26,27,28, &c.
Colos. 3.10.
Eph. 4.24.
Gen. 3.6.
Gen. 2.17.

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 wisedome, Lordship, Justice, Free-will, and cleir knowledge of himselfe, sa that in the haill nature of man, there culd be noted no imperfectioun. Fra quhilk honour and perfectioun, man and woman did bothe fall: the woman being deceived be the Serpent, and man obeying the voyce of the woman, both conspyring against the Soveraine Majestie of GOD, who in expressed words had before threatned death, gif they presumed to eat of the forbidden tree.

3. Of Original sinne.

Psal. 51.7.
Rom. 5.10.
Rom. 7.5.
2 Tim. 2.26.
Eph. 2.1,2,3.
Rom. 5.14,21.
Rom. 6.23.
John. 3.5.
Rom. 5.1.
Phil. 1.29.

BE Quhilk transgressioun, commounlie called Original sinne, wes 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. In sameikle that death everlasting hes had, and sall have power and dominioun, over all that have not been, ar not, or sall not be regenerated from above, quhilk regeneratioun is wrocht be the power of the holie Ghost, 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. {339}

4. Of the Revelatioun of the promise.

Gen. 3.9.
Gen. 3.15.
Gen. 12.3.
Gen. 15.5,6
2 Sam. 7.14.
Esai. 7.14.
Esai. 9.6.
Hag. 2.6.
Joh. 8.56.

FOR This we constantlie beleeve, that God, after the feirful and horrible defection of man fra his obedience, did seek Adam againe, call upon him, rebuke his sin, 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 devil. Quhilk promise, as it was repeated, and made mair cleare from time to time: so was it imbraced with joy, and maist constantlie received of all the faithful, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so foorth to the incarnatioun of Christ Jesus, all (we meane the faithful Fathers under the Law) did see the joyful daie of Christ Jesus, and did rejoyce.

5. The continuance, increase, and preservatioun of the Kirk.

Ezech. 6.6,8,9, &c.
Gen. 12.1.
Gen. 13.1.
Exod. 1.1.
Exod. 1.20.
Josh. 1.3. & 23.4.
1 Sam. 10.1.
1 Sam. 16.13.
2 Sam. 7.12.
2 Kin. 17.13.
2 Kin. 17.15,16, &c.
2 King. 24.3,4, &c.
Deut. 28.36,48.
2 Kin. 25.1, &c.
Dan. 9.2.
Ezr. 1. &c.
Hag. 1.14.
Zach. 3.1.

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. For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied, the same he marveilouslie preserved, and mair marveilouslie delivered, from the bondage and tyrannie of Pharaoh, to them he gave his Lawes, constitutions & ceremonies, them he possessed in the Land of Canaan, to them after Judges and after Saul, he gave David to be King, to whome hee made promise, that of the fruite of his loynes suld ane sit for ever upon his Regal seat. To this same people from time to time he sent Prophets, to reduce them to the right way of their God: from the quhilk oftentimes they declined, be Idolatry. and albeit that for their stubborne contempt of Justice, he was compelled to give them into the hands of their enimies, as befoir was threatned be the mouth of Moses, in sa meikle that the haly Cittie was destroyed, the Temple burnt with fire, and the haill Land left desolate the {340} space of lxx. zears: Zit of mercy did he reduce them againe to Jerusalem, where the Cittie and Temple were reedified, and they against all temptations and assaults of Sathan did abide, till the Messias came, according to the promise.

6. Of the incarnation of Christ Jesus.

Gal. 4.4.
Luk. 1.31.
Mat. 1.18.
Mat. 2.1.
Rom. 1.3.
Mat. 1.23.
Joh. 1.45.
1 Tim. 2.5.

QUHEN The fulnes of time came, God sent his Sonne, his eternal Wisdome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, to wit, of a Virgine, and that be operatioun of the holie Ghost: And so was borne the just seede of David, the Angel of the great Counsel 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. Be quhilk our Confessioun we condemne the damnable and pestilent heresies of Arrius, Marcion, Eutyches, Nestorius, and sik uthers, as either did denie the eternite of his God-head, or the veritie of his humaine nature, or confounded them, or zit devided them.

7. Why it behooved the Mediator to be very God and very Man.

Ephes. 1.3,4,5,6.

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

8. Electioun.

Ephes. 1.11
Mat. 25.34.
Ephes. 1.21,22.
Heb. 2.7.8.
Psal. 22.11.
Heb. 13.20.
1 Pet. 2.24. & 5.4.
Psal. 130.3.
Psal. 143.3.
1 Tim. 2.5.
Joh. 1.12.
Joh. 20.17.
Rom. 5.17,18,19.
Rom. 8.15.
Gal. 4.5,6.
Act. 17.26.
Heb. 2.11,12.
1 Pet. 3.18,
Esai. 53.8.
Act. 2.24.
1 Joh. 1.2.
Act. 20.28.
1 Tim. 3.16.
John. 3.16.

FOR that same Eternal God and Father, who of meere grace elected us in Christ Jesus his Sonne, befoir the foundation of the warld was laide, appointed him to be our head, our Brother, our Pastor, and great Bishop of our sauls. 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: It behooved that the Sonne of God suld descend unto us, and take himself a bodie of our bodie, flesh of our flesh, and bone of our bones, and so {341} become the Mediator betwixt God and man, giving power to so many as beleeve in him to be the Sonnes of God, as himselfe dois witnesse I passe up to my Father, and unto zour Father, to my God, and unto zour God. Be quhilk maist holie fraternitie, quhatsaever wee have tynt in Adam, is restored unto us againe. And for this cause, ar we not affrayed to call God our Father, not sa-meikle because he hes created us (quhilk we have common with the Reprobate) as for that, that he hes given to us his onely Sonne, to be our Brother, and given unto us grace, to acknawledge and imbrace him for our onlie 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 punishment due for our transgressions, and to present himselfe in the presence of his Fathers Judgement, as in our person, to suffer for our transgression and inobedience, be death to overcome him that was author of death. Bot because the onely God-head culd not suffer death, 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 & perpetual victory: And so we confess, & maist undoubtedly beleeve.

9. Christs death, Passion and Burial.

Heb. 10.1, &c. 12.
Esai. 53.5.
Heb. 12.3.
Joh. 1.29.
Mat. 26.11.
Deut. 21.23.
Mar. 15.1,2.
Gal. 3.13.
Luk. 23.1,2.
Mat. 26.38.
2 Cor. 5.
Heb. 9.12.
Heb. 10.5.

THAT Our Lord Jesus offered himselfe a voluntary Sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns, that hee being the cleane innocent Lamb of GOD, was damned in the presence of ane earthlie Judge, That we suld be absolued befoir the tribunal seat of our God. That he suffered not onlie the cruel death of the Crosse (quhilk was accursed be the sentence of God) bot also that he suffered for a season the wrath of his Father, quhilk sinners had deserved. Bot zit we avow that he remained the only well beloved & blessed Sonne of his Father, even in the middest {342} of his anguish and torment, quhilk hee suffered in bodie and saule, to make the full satisfaction for the sinnes of the people. After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne, quhilk gif ony affirme, we nathing doubt to avow, that they ar blasphemous against Christs death, and the everlasting purgation and satisfaction, purchased to us be the same.

10. Resurrectioun.

Act. 2.23.
Act. 3.26.
Rom. 6.5,9.
Act. 2.24.
Rom. 4.25.
Heb. 2.14,15.
Mat. 28.4.
Mat. 27.52,53.
Mat. 28.5.
Joh. 20.27. & 21.7.
Luk. 24.41,42,43.
Joh. 21.12,13.

WE undoubtedlie believe, that in sameikle as it was impossible, that the dolours of death sulde reteine in bondage the Author of life, that our LORD JESUS crucified, dead and buryed, quha descended into Hell, did ryse againe for our Justification, 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. We knaw that his Resurrection, wes confirmed be the testimonie of his verie Enemies, be the Resurrection of the dead, quhais Sepultures did oppen, and they did rise, and appeared to mony, within the Cittie of Jerusalem. It was also confirmed be the testimonie of his Angels, and be the senses and Judgments of his Apostles, and of uthers, quha had conversation, and did eate and drink with him, after his Resurrection.

11. Ascension.

Luk. 24.51
Act. 1.9.
Mat. 28.6.
Mar. 16.9.
Luk. 24.6.
Joh. 20.9.
Mat. 28.18.
1 Joh. 2.1.
1 Tim. 2.5.
Psal. 110.1.
Mat. 22.44.
Mar. 12.36.
Luke. 20.42,43.
Act. 1.1.
Act. 3.19.
2 Thes. 1.4,5,6,7,8.
Mat. 25.34.
Rev. 21.27.
Esa. 66.24.
Mat. 25.41.
Mar. 9.44,46,48.
Mat. 22.13.
2 Pet. 3.11.
2 Cor. 5.11.
Luk. 21.28.
Joh. 15.1, &c.
Esai. 7.14.
Eph. 1.22.
Col. 1.18.
Heb. 9.11,15.
Heb. 10.21.
1 Joh. 2.1.
1 Tim. 2.5.

WE nathing doubt, 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: quhere in our names, and for our comfort, he hes received all power in heaven and earth, quhere he sittes at the richt hand of the Father inaugurate in his Kingdome, Advocate and onelie Mediator for us. Quhilk Glory, honour, and prerogative, he alone amonges the Brethren sall possess, till that all his Enemies be made his futestule, as that we undoubtedlie beleeve, they sall be in the final Judgement: To the Execution whereof we certainelie beleve, that the same our Lord JESUS {343} sall visiblie returne, as that hee was sene to ascend. And then wee firmely believe, that the time of refreshing and restitution of all things sall cum, in sa-meikle that thir, that fra the beginning have suffered violence, injurie, and wrang, for richteousnes sake, sall inherit that blessed immortalitie promised fra the beginning. Bot contrariwise the stubburne, in-obedient, cruel oppressours: filthie personis, Idolaters, and all such sortes of unfaithful, sall be cast in the dungeoun of utter darkenesse, where the worme sall not die, neither zit their fyre sall bee extinguished. 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 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, 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. In quhilk honoures and offices, gif man or Angel presume to intrude themself, we utterlie detest and abhorre them, as blasphemous to our Soveraine and supreme Governour CHRIST JESUS.

12. Faith in the holy Ghost.

Mat. 16.17.
Joh. 14.26.
Joh. 15.26.
Joh. 14.11.
Act. 5.4.
Joh. 16.13.
Col. 2.13.
Eph. 2.1.
Joh. 9.39.
Revel. 3.17
Mat. 17.17.
Mar. 9.19.
Luk. 9.41.
Joh. 6.63.
Mica. 7.8.
1 King. 8.38.
Psal. 100.3.
Rom. 5.10.
John. 3.5.
Titus. 3.5.
Rom. 5.8.
Phil. 3.9.
Phil. 1.6.
2 Cor. 3.5.
Eph. 1.6.

THIS Our Faith and the assurance of the same, proceeds not fra flesh and blude, that is to say, fra na natural powers within us, bot is the inspiration of the holy Ghost: whome we confesse GOD equal with the Father, and with his Sonne, quha sanctifyis us, and brings us in all veritie be his awin operation, without whome we sulde remaine for ever enimies to GOD, and ignorant of his Sonne Christ Jesus. For 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 quhilkis dead, remove the darknesse from our myndes, {344} and bowe our stubburne hearts to the obedience of his blessed will. And so as we confesse, that God the Father created us, when we were not: as his Sonne our LORD JESUS redeemed us, when wee were enimies to him: so also do we confesse that the holy Ghost doth sanctifie and regenerat us, without all respect of ony merite proceeding from us: be it before, or be it after our Regeneration. To speak this ane thing zit in mair plaine words: As we willingly spoyle ourselves of all honour, and gloir of our awin creation, and redemption: so do we also of our Regeneration & Sanctification: for of ourselves 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, to the praise and glorie of his undeserved grace.

14. The cause of gude warkes.

Eph. 2.10.
Phil. 2.13.
Joh. 15.5.
Rom. 8.9.
Rom. 7.15,16,17, &c.
Gal. 5.17.
Rom. 8.16.
Rom. 7.24.
Rom. 8.22.
Rom. 6.12.
Eph. 4.17,18,19.
2 Tim. 2.26.
Joh. 15.5.

SA That the cause of gude warks, we confesse to be not our free will, bot the Spirit of the LORD JESUS, who dwelling in our hearts be trewe faith, bringis furth sik warkes, 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 Spirit of sanctification. And therefore we feir not to affirme, that murtherers, oppressers, cruel persecuters adulterers, huremongers, filthy persouns, Idolaters, drunkards, thieves, and all 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 & renew the same man. So that he beginnis to hait that quhilk before he loved, & begins to love that quhilk befoir he hated, & fra thine cummis that continual battel, quhilk is betwixt the flesh and the Spirit in Gods Children: till the flesh & natural man, according to the awin corruption, lustes for things pleisand & delectable unto the self, and grudges in adversity, is lyfted up in prosperity, and at every {345} moment is prone & reddie to offend the Majestie of God. Bot the Spirit of God, quhilk gives witnessing to our Spirit, that we are the Sonnes of God, makis us to resist filthie pleasures, and to groane in Gods presence, for deliverance fra this bondage of corruption: And finally to triumph over sin, that it reigne not in our mortal bodyis. This battel hes not the carnal men, being destitute of Gods Spirit, bot dois follow and obey sinne with greedines, and without repentance, even as the Devil, and their corrupt lustes do prick them. Bot the Sonnes of God, as before wes said, dois fecht against sinne, dois sob and murne, when they perceive themselves tempted in iniquitie: & gif they fall, they rise againe with earnest and unfained repentance, and thir thingis they do not be their awin power, bot the power of the Lord JESUS, without whom they were able to do nothing.

15. What warkes ar reputed gude befoir God.

Exod. 20.3, &c.
Deut. 4.7, &c.
Luk. 2.75.
Mica. 6.11.
Eph. 6.1,7.
Ezech. 22.1, &c.
1 Cor. 6.19,20.
1 Thes. 4.4,5,6.
Jerem. 22.3,9, &c.
Esai. 50.1, &c.
Thes. 14.6.
Rom. 13.2.
Ezech.22.13, &c.
1 Joh. 3.4.
Rom. 14.23.
Heb. 11.6.
1 Sam. 15.22.
1 Cor. 10.31.
1 Joh. 3.4.
Esai. 29.13.
Mat. 15.9.
Mar. 7.7.

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, bot alswa ar commanded all sik as pleis him, and as he hes promised to rewaird. And thir warks be of twa sortes. The ane are done to the honour of God, the 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 beleive the same, to communicate with his holy Sacraments, are the warkes of the first Tabill. To honour Father, Mother, Princes, and Rulers, and superiour powers: to love them, to support them, zea to obey their charges (not repugning to the commandement 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 deal justlie with all men both in word and deed: and finally, to represse all appetite of our Nichtbouris hurt, are the gude warkes of the secund Tabill quhilk are maist pleising and acceptabil unto {346} God, as the 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, nor 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 (quhill they passe not over the boundes of their office) to murther, or to consent thereto, to beare hatred, or to let Innocent blude bee sched, gif wee may withstand it. And finally, the transgression of ony uther commandement in the first or secund Tabil: we confesse and affirme to be sinne, by the quhilk Gods anger and displesure is kindled against the proud unthankful warld. So that gude warkes we affirm to be thir onlie, that are done in faith, and at Gods commandement, quha in his Lawe hes expressed what the thingis be that pleis him. And evil warkis we affirme not only thir that expressedly ar done against Gods commaundement: bot thir alswa that in matteris of Religioun, and worschipping of God, hes na uther assurance bot the inventioun and opinioun of man: quhilk God fra the beginning hes ever rejected, as be the Prophet Esay, and be our Maister CHRIST JESUS we ar taught in thir words, In vaine do they worschip me, teaching for doctrines the precepts of men.

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

Lev. 18.5.
Gal. 3.12.
1 Tim. 1.18.
Rom. 7.12.
Psal. 19.7,8,9, &c.
Deut. 5.29.
Rom. 10.3.
1 Kin. 8.46.
2 Chro. 6.36.
Eccl. 7.22.
Pro. 20.9.
1 Joh. 1.8.
Rom. 10.4.
Gal. 3.13.
Deut. 27.26.
Phil. 2.15.
Esai. 64.6.
Luk. 17.10.

THE Law of God we confesse and acknawledge maist just, maist equal, maist halie, and maist perfite, commaunding thir thingis, quhilk being wrocht in perfectioun, were abill to give life, and abill to bring man to Eternal felicitie. Bot our nature is sa corrupt, sa weake, and sa unperfite, that we ar never abil to fulfill the warkes of the Law in perfectioun. Zea, gif we say we have na sinne, evin after we ar regenerated, we deceive ourselves, and the veritie of God is not in us. And therefore, it behoovis us to apprehend Christ Jesus with his Justice and satisfaction, {347} 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 all poyntes. For God the Father beholding us, in the body of his Sonne Christ Jesus, acceptis our imperfite obedience, as it were perfite, and covers our warks, quhilk ar defyled with mony spots, with the Justice of his Sonne. We do not meane that that we ar so set at liberty, that wee awe na obedience to the Law (for that before wee have plainly confessed) bot this we affirme, that na man in earth (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 fall downe and unfeinedly confesse, that we are unprofitable servands. And therefore, quhosoever boastis themselves of the merits of their awin works, or put their trust in the works of Superergation, boast themselves in that, quhilk is nocht, and put their trust in damnable Idolatry.

17. Of the Kirk.

Mat. 28.20.
Eph. 1.4.
Col. 1.18.
Eph. 5.23,24,25,29.
Apoc. 7.9.
Eph. 2.19.
Eph. 4.5.
Joh. 5.24.
Joh. 17.6.
1 Tim. 2.19.
Joh. 13.14.
Eph. 1.10.
Col. 1.10.
Heb. 12.4.

AS We believe in ane God, Father, Sonne, and halie Ghaist: sa do we maist constantly believe, that from the beginning there hes bene, and nowis, 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, quha is the only head of the same Kirk, quhilk 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 Tounges, 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, and therefore is it called the Communion, not of prophane persounes, bot of Sancts, quha as citizenis of the heavenly Jerusalem, have ye fruitioun of the maist inestimable benefites, to wit, of ane God ane LORD JESUS, ane Faith, and ane Baptisme: out of the quhilk Kirk, there is {348} nouther lyfe, nor Eternal felicitie. And therefore we utterly abhorre the blasphemie of them that affirme, that men quhilk live according to equitie and Justice, sall be saved, quhat Religioun that ever they have professed. For as without CHRIST JESUS, there is nouther life nor Salvation: so sall there nane be participant thereof, bot sik as the Father hes given unto his Sonne CHRIST JESUS, and they that in time cum unto him, avowe his doctrine and beleeve into him, (we comprehend the Children with the faithful parentes) this Kirk is Invisible, knawen onelie to God, quha alane knawis whom he hes chosen, and comprehends alsweil (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.

18. The immortalitie of the Saules.

Apo. 14.13.
Esai. 25.8.
Apoc. 7.16,17.
Apoc. 21.4.
Apoc. 16.10,11.
Esai. 66.24.
Mar. 9.44,46,48.
Luk 23.43.
Luk. 16.24,25.
Apoc. 6.9,10.

THE Elect departed are in peace and rest fra their labours: not that they sleep, and come to a certaine Oblivion, as some Phantastickes do affirme: bot that they are delivered fra all feare and torment, and all temptatioun, to quhilk we and all God his Elect are subject in this life, and therefore do beare the name of the Kirk Militant: As contrariwise, the reprobate, and unfaithful departed have anguish, torment, and paine, that cannot be expressed. Sa that neither are the ane nor the uther in sik sleepe, that they feele not their torment, as the Parable of Christ Jesus in the 16. of Luke, his words to the thiefe and thir wordes of the saules crying under the Altar: O Lord, thou that art righteous and just, How long sall thou not revenge our blude upon thir that dwellis in the Earth, dois declair.

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

Gen. 4.8.
Gen. 21.9.
Gen. 27.41.
Mat. 23.34.
Joh. 15.18,19.
Joh. 11.35.
Joh. 15.20,24.
Act. 4.1, &c.
Act. 5.17. &c.
Gen. 4.1.
Psa. 48.1,2.
Mat. 5.35.
Joh. 12.42.
Eph. 2.20.
Act. 2.42.
Joh. 10.27.
Joh. 18.37.
1 Cor. 1.13.
1 Cor. 11.20,23.
Mat. 28.19,20.
Marc. 16.15.
Rom. 4.11.
Mat. 18.15,16,17.
1 Cor. 5.5.
Mat. 18.20. 1 Cor. 1.1.
2 Cor. 1.1.
Gal. 1.2.
Eph. 1.1.
Act. 16.9,10. & 18.1, &c.
1 Cor. 1. &c.
Act. 20.17, &c.
Joh. 20.31.
2 Tim. 3.16,17.
2 Pet. 1.20,21. Joh. 5.29. Eph. 4.4.

BECAUSE That Sathan from the beginning, hes laboured to deck his pestilent Synagoge with the title of the Kirk of GOD, and hes inflamed the heartes of cruel murtherers, to persecute, trouble and molest, the trewe Kirk {349} and members thereof, as Cain did Abel, Ismael Isaac, Esau Jacob, and the haill Priesthead of the Jewes Christ Jesus himselfe, and his Apostles after him. 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 neither Antiquitie, Title usurped, Lineal descence, place appoynted, nor Multitude of men approving ane error: for Cain in age and title was preferred to Abel and Seth: Ierusalem had prerogative above all places of the Earth, where also were the Priests lineally descended fra Aaron, And greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and approved Christ Jesus and his doctrine: and zit as we suppose, no man of sound Judgement, 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 word of God, into the quhilk God hes revealed himselfe unto us, as the writings of the Prophets and Apostles dois declair. Secondly, the right administration of the Sacraments of Christ Jesus, quhilk mon be annexed unto the word and promise of God, to seale and confirme the same in our hearts. Last, Ecclesiastical discipline uprightlie ministred, as God his word prescribes, whereby vice is repressed, and vertew nurished. Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe about two or three) there without all doubt is the trew Kirk of Christ: who according unto his promise, is in the midst of them. Not that universal, of quhilk we have before spoken, bot particular, sik as was in Corinthus, Galatia, Ephesus, and uther places, in quhilk the Ministrie was planted be Paul, 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 {350} 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, in those buikis we meane, quhilk of the ancient have beene reputed canonical. In the quhilk we affirme, that all thingis necessary to be beleeved, for the salvation of man-kinde, is sufficiently expressed. The interpretation quhairof, wee confesse, neither appertaines to private, nor publick persone, neither 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. When controversie then happinis, 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 halie Ghaist uniformelie speakes, within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done. For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of Unitie, is in nathing contrarious unto himselfe. Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councel, repugne to the plaine worde of God, written in ony uther place of the Scripture, it is ane thing maist certaine, that there is not the true understanding and meaning of the haily Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare not receive nor admit ony interpretation, quhilk repugnes to ony principal poynt of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie.

20. The authoritie of the Scriptures.

1 Tim. 3.16,17.
Joh. 10.27.

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 Angels. Wee affirme therefore, that sik as allege the Scripture, to {351} 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 alwayes heares and obeyis the voyce of her awin spouse and Pastor, bot takes not upon her to be Maistres over the samin.

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

Gal. 2.11,12,13,14.
1 Tim. 4.1,2,3.
Col. 2.18,19,20, 21,22,23.
Act. 15.1. &c.
1 Tim. 3.15.
Heb. 3.2.
1 Cor. 14.40.

AS We do not rashlie damne that quhilk godly men assembled togither in general Councel lawfully gathered, have proponed unto us, so without just examination, dare we not receive quhatsoever is obtruded unto us by men under the name of general Councels: for plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. So farre then, as the Councel provis 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. The cause then quhy that general Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to forge new Artickles of our beleife, nor to give the word of God authoritie, meikle les to make that to be his word, or zit the trew interpretation of the same, quhilk was not before, be his haly will, expressed in his word: bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies, and for giving publick confession of their faith, to the posterite following, quhilk baith they did by the authoritie of Gods written word, and not by ony opinion or prerogative, that they culd not erre, be reason of their general assemblie: And this we judge to have beene the chiefe cause of general Councellis. The uther was for gude policie and ordour, {352} to be constitute and observed in the Kirk, quhilk (as in the house of God) it becummis all things to be done decently and in ordour. Not that we think, that any policie, and an ordour in Ceremonies, can be appoynted for all ages, times and places, for as ceremonies, sik as men have devised, ar bot temporal: so may and aucht they to be changed, when they rather foster superstition, then that they edifie the Kirk, using the same.

22. Of the Sacramentes.

Gen. 17.10.
Exod. 12.3, &c.
Gen. 17.4.
Num. 9.13.
Mat. 28.19.
Mar. 16.17.
Mat. 26.26.
Mar. 14.22.
Luk. 22.19.
1 Cor. 11.24.
1 Cor. 10.16. Rom. 6.3,4,5.
Gal. 3.27. Mar. 16.19.
Luk. 24.51.
Act. 1.11.
Act. 3.21.
1 Cor. 10. Eph. 5.30.
Mat. 27.50.
Mar. 15.37.
Luk. 23.46.
Joh. 19.30.
Joh. 6.51,53, 54,55,56,57,58. 1 Cor. 11.28,29.

AS The Fatheris under the Law, besides the veritie of the Sacrifices, had twa chiefe Sacramentes, to wit, Circumcision & the Passe-over, the despisers and contemners whereof, were not reputed of Gods people: sa do we acknawledge and confesse, that we now in the time of the Evangel, have twa chiefe Sacramentes onelie, instituted be the Lord Jesus, & 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 & blude. And thir Sacramentes alsweil 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 herts the assurance of his promise, & of that most blessed conjunction, union and societie, quhilk the elect have with their head Christ Jesus. And this wee utterlie damne the vanitie of they, that affirme Sacramentes to be nathing else bot naked & baire signes. No, wee assuredlie beleeve, that be Baptisme, 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 joyned with us, that hee becummis very nurishment and fude of our saules. Not that we imagine anie transubstantiation of Bread into Christes body, and of Wine into his natural blude, as the Papistes have perniciouslie taucht, and damnablie beleeved: bot this unioun and conjunction, quhilk we have with the body & {353} blude of Christ Jesus in the richt use of the Sacraments, wrocht be operatioun of the haly Ghaist, who by trew faith caryis us above all things that are visible, carnal, and earthly, & 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: And zit notwithstanding the far distance of place, quhilkis betwixt his body, now glorified in Heaven, and us now mortal in this earth. zit we man assuredlie beleeve, that the bread quhilk wee break, is the communion of Christes bodie, and the cupe quhilk we blesse, is the communion of his blude. So that we confesse, and undoubtedlie believe, that the faithful 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, that as the eternal God-head hes given to the flesh of Christ Jesus (quhilk of the awin conditioun and nature wes mortal and corruptible) 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, ar 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 faithful, in the richt use of the Lords Table, hes conjunctioun with Christ Jesus: as the natural man cannot apprehend: zea, and farther wee affirme, that albeit the faithful oppressed be negligence, and namelie 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. For the haly Spirit, quhilk can never be divided fra the richt institutioun of the Lord Jesus, will not frustrat the faithful of the fruit of that mystical action, bot all thir we say cummis of trew faith, quhilk apprehendis Christ Jesus; who only makis this Sacrament effectual unto us. And therefore whosoever sclanders us, as that we affirme or belevis Sacraments to be naked and bair Signes, do injurie unto us, and speaks against the manifest truth. Bot this liberallie and franklie wee confesse, {354} that we make ane distinctioun betwixt Christ Jesus in his eternal substance, and betwixt the Elements of the Sacramental Signes. So that wee will nether worship the Signes, in place of that quhilk is signified be them, nether zit doe we despise & 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 mouth of the Apostle, that sik as eat of that bread, and drink of that cupe unworthelie, are guiltie of the bodie and blude of Christ Jesus.

23. Of the richt administration of the Sacraments.

Mat. 26.26, &c.
Mar. 14.22, &c.
Luk. 22.19, &c.
1 Cor. 11.24. 1 Cor. 11.25,26. Heb. 9.27,28.

THAT Sacraments be richtlie ministrat, we Judge twa things requisite: The ane, that they be ministrat be lauchful Ministers, whom we affirme to be only they, that ar appoynted to the preaching of the word, into 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 therefore it is, that we fly the doctrine of the Papistical Kirk, in participation of their Sacraments: first, because their Ministers are na Ministers of Christ 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 adulterated both the one Sacrament and the uther, with their awin inventions, that no part of Christs action abydes in the original puritie. For Oyle, Salt Spittil, and sik lyke in Baptisme, ar bot mennis inventiouns. Adoration, Veneration bearing throw streitis and townes, and keiping of bread in boxes or buistes, ar prophanatioun of Christs Sacraments, and na use of the same. For Christ Jesus saide, Take, eat &c. do ze this in rememberance of me. Be quhilk word and charge, he sanctified 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 {355} 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 cupe. Moreover, that the Sacraments be richtly used, it is required, that the end and cause, why the Sacramentis were institute, bee understand and observed, alsweil 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 Sacrifice, as also gif the teacher planely teache fals doctrine, quhilk were odious and abhominable before God (albeit they were his awin ordinance) because that wicked men use them to an uther end, then God hes ordained. The same affirme we of the Sacraments in the Papistical Kirk: in quhilk we affirme the haill action of the Lord Jesus to be adulterated, alsweil 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 Paul, quhat the Preist dois at his Altar, we neid not to rehearse. The end and cause of Christs institution, and why the selfe same suld be used, is expressed in thir words. Doe ze this in rememberance of me, als oft as ze sall eat of this bread, and drinke of this Cupe, ze sall shaw furth, that is, extol, preach, magnifie, and praise the Lords death, til he cum. Bot to quhat end, and in what opinioun the Priestes say their Messe, let the worde of the same, their awin Doctouris and wrytings witnes. To wit, that they, as Mediatores betuixt Christ, and his Kirk, do offer 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 that sall be sanctified, we utterly abhorre, detest and renounce.

24. To whome Sacraments appertaine.

Col. 2.11,12.
Rom. 4.11.
Gen. 17.10.
Mat. 28.19. 1 Cor. 11.28,29.

WE Confesse and acknawledge, that Baptisme apperteinis asweil to the infants of the faithful, as unto them that be of age and discretion, {356} and so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding, 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, alsweil in their faith, as in their dewtie towards their Nichtbouris. Sik as eate and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie: And therefore it is that in our Kirk, our Ministers take publick and particular examination, of the knawledge and conversation of sik, as are to be admitted to the Table of the Lord Jesus.

25. Of the Civil Magistrate.

Rom. 13.1.
Titus 3.1.
1 Pet. 2.13. Rom. 13.2. Rom. 13.7.
1 Pet. 2.17.
Psal. 82.1. 1 Chron. 22, 23, 24, 25, 26. chap.
2 Chron. 17.7.
2 Chron. 29. 30. & 31. chapters.
2 Chron. 34. & 35. chap.

WE confesse and acknawledge Empyres, Kingdomes, Dominiouns, and Citties, to be distincted and ordained be God: the powers & authoritie in the same, be it of Emperours in their Empyres, of Kings in their Realmes, Dukes and Princes in their Dominions, and of uthers Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestatioun of his awin glory, and for the singular profite and commoditie of mankind: So that whosoever goeth about to take away, or to confound the 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 God his expressed will. Wee farther confesse and acknawledge, that sik persouns, as are placed in authoritie, ar to be loved, honoured, feared, and halden in most reverent estimatioun: because that they are the Lieutennents of God, in whose Sessiouns, God himself dois sit, and Judge: zea, even the Judges and Princes themselves, to whom be God is given the sword, to the praise and defense of gude men, and to revenge and punish all open malefactors. Mairover to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun appertaines, so that not onlie they are appointed for Civil policie, bot also for maintenance of the trew Religioun, and {357} for suppressing of Idolatrie and Superstitioun whatsoever. As in David, Josaphat, Ezechias, Josias, and uthers highlie commended for their zeale in that caice, may be espyed. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist God his ordinance: And therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them ayde, their Counsel and comfort, quhiles the Princes and Rulers vigilantly travel in execution of their office, that the same men deny their help, support and Counsel to God, quha be the presence of his Lieu-tennent, dois crave it of them.

26. The guiftes freelie given to the Kirk.

Mat. 13.24,25,26, &c. Mat. 13.20,21.
Rom. 10.9,13. Rom. 7. &
2 Cor. 5.21.
Joh. 5.28,29.
Apo. 20.23.
Job 19.25,26,27.
Mat. 25.31.
Apoc. 14.10. Rom. 2.6,7,8,9,10.
Phil. 3.21.
1 Cor. 15.24,28.

ALBEIT That the word of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed, according to the word of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular persoun joyned with sik company, be ane Elect member of CHRIST JESUS: For we acknawledge and confesse, that Dornel, Cockel, and Caffe, may be sawen, grow, and in great aboundance lie in the midst of the Wheit, that is, the Reprobate may be joyned in the societie of the Elect, and may externally use with them the benefites of the word and Sacraments. Bot sik being bot temporal professoures in mouth, bot not in heart, do fall backe and continew not to the end, And therefore have they na fruite of Christs death, Resurrection, nor Ascension: bot sik as with heart unfainedly beleeve, and with mouth bauldely confesse the Lord Jesus, as before we have said, sall most assuredly receive thir guiftes, First in this life remission of sinnes, and that be only faith in Christs blude. In sameikle, that albeit sinne remaine and continuallie abyde, in thir our mortal bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice. Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh. For the Sea sall give her dead; the Earth they that therein be inclosed, {358} zea the Eternal our God sall stretche out his hand on the dust, and the deade sall arise uncorruptible, and that in the substance of the selfe same flesh that every man now beiris, to receive, according to their warkes, glory, or punishment. For sik as now delyte in vanity, cruelty, filthynes, superstition, or Idolatry, sall be adjudged to the fire unquencheable. In quhilk they sall be tormented for ever, alsweil in their awin bodyes, as in their saules, quhilk now they give to serve the Devil in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus: we constantly beleeve, that they sall receive glorie, honour, and immortality, to reigne for ever in life everlasting, with Christ Jesus, to whose glorified body all his Elect, sall be made lyke, 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. To whome with the Sonne, and with the haly Ghaist, be all honour and glorie, now and ever. So be it.

Num. 9.35.
Psal. 68.1.
Act. 4.29.

5. Anent the Messe abolished, and punishing of all that hearis or sayis the samine.

ITEM, Our Soveraine Lord, with advise of his dearest Regent, and the three Estaits of this present Parliament ratifyis and apprevis the Act under written, maid in the Parliament halden at Edinburgh, the 23. day of August, the zeir 1560. zeires. And of new in this present Parliament statuts and ordainis, the said Act to be as an perpetual Law, to all our Soveraine Lords Lieges in all times to cum; Of {359} the quhilk, the tenour followes. The quhilk day, for-sameikle as almichty God be his maist trew and blessed word, hes declared the reverence, and honour quhilk suld be given unto him. And be his Sonne JESUS CHRIST hes declared the trew use of the Sacraments, willing the same to be used, according to his will and word. Be quhilk it is notour, and perfitelie knawen, that the Sacramentes of Baptisme, and of the Bodie and bloud of JESUS CHRIST, hes bene in all times by-past corrupted, be the Papistical Kirk, and be their usurped Ministers. And presentlie, notwithstanding the reformatioun alreadie made, according to Gods word: Zit there is sum of the said Papist Kirk, that stubburnely perseveris in their wicked Idolatrie, sayand Messe, and Baptizand, conforme to the Papis Kirk, prophanand therethrow the Sacraments foirsaides, in quiet and secreete places, therethrow nouther regardand God, nor his word. THEREFOIRE, it is statute and ordained in this present Parliament, that na maner of persoun, or personnis, in onie time cumming, administrat ony of the Sacraments foirsaids, secreetly, or ony uther maner of way, but they that are admitted, and havand power to that effect. And that na maner of persoun nor persounis, say Messe, nor zit hear Messe, nor be present theirat, under the paine of confiscatioun of all their gudis movabil, and unmovabil, and punishing of their bodyes at the discretioun of the Magistrat, within quhais Jurisdictioun sik personnis happinnis to be apprehended, for the first fault. Banishment of the Realme, for the second fault: And Justifying to the death, for the thrid fault. And ordainis all Schireffes, Stewards, Baillies, and their deputes, Provestes, and Baillies of Burrowes, and uthers Judges quhatsumever, within this Realme, to take diligent sute and inquisitioun, within their bounds, quhair ony sik usurped Ministerie is used, Messe saying, or they that beis present at the doing thereof, ratifyand, and approovand the samin, take & apprehend them, to the effect, that the paines above written may be execute upon them. And therefore of new decernis & ordaines the contraveneris of the samin, in ony tyme heirafter, to be punished according to the paines of the aforesaid Acte above rehearsed.

6. Anent the trew and haly Kirk, and of them that ar declared not to be of the samin.

ITEM, Forsameikle as the Ministers of the blessed Evangel of JESUS CHRIST whom God of his mercie hes now raised up amangst us, or heirafter sall rayse, agreeing with them that now livis, in doctrine and administratioun of the Sacraments, & the peopil of this Realme, that professis {360} CHRIST, as he now is offered in his Evangel, & do communicat with the haly Sacraments (as in the reformed Kirkes of this Realme they are publicklie administrat) according to the Confessioun of the Faith: Our Soveraine Lord, with advise of my Lord Regent, & three Estaitis of this present parliament, hes declared, and declaris the foresaid persones, to be the onely true and halie Kirk of JESUS CHRIST, within this Realme. And decernis and declaris, that all and sindrie, quha outher gainsayis the word of the Evangel, received and approved, as the heades of the Confessioun of Faith professed in Parliament of before, in the zeir of God 1560. zeires, as also specified in the Actes of this Parliament mair particularlie dois expresse, and now ratifyed and approoved in this present Parliament, or that refusis the participatioun of the halie Sacramentes, as they are now Ministrat, To be na members of the said Kirke, within this Realme now presently professed, sa long as they keep themselves sa divided fra the Society of Christs Bodie.

7. Admissioun of Ministers: of laick Patronages.

ITEM, It is statute, and ordained be our Soveraine Lord, with advise of his dearest Regent, and three Estaitis of this present Parliament, that the examination and admission of Ministers, within this Realme, be only in the power of the Kirk, now openlie, and publickly professed within the samin. The presentation of laick Patronages alwaies reserved to the Just and auncient Patrones. And that the Patroun present ane qualified persoun, within sex Monethes (after it may cum to his knawledge, of the decease of him, quha bruiked the Benefice of before) to the Superintendent of thay partis, quhair the Benefice lyes, or uthers havand commission of the Kirk to that effect; utherwaies the Kirk to have power to dispone the samin to ane qualifyed person for that time.

PROVIDING that in caice the Patron present ane person qualified to his understanding, and failzeing of ane, ane uther within the said sex Moneths, and the said Superintendent or Commissioner of the Kirk, refusis to receive and admit the person presented be the Patron, as said is: It sall be lesum to the Patron to appeale to the Superintendent, and Ministers of that Province quhair the Benefice lyis, and desire the person presented to be admitted, quhilk gif they refuse, to appeale to the general Assemblie of this haill Realme, be quhome the cause beand decyded, sall take end, as thay decerne and declair. {361}

8. Anent the Kingis aith, to be given at his Coronation.

ITEM, Because that the increase of vertew, and suppressing of Idolatrie craves, that the Prince and the people be of ane perfite Religioun, quhilk of Gods mercie is now presently professed within this Realme: THEIRFORE it is statute, and ordained be our Soveraine Lord, my Lord Regent, and the three Estaites of this present Parliament, that all Kinges and Princes, or Magistrates whatsoever, halding their place, quhilkis hereafter in ony time sall happen to reigne, & beare rule over this Realme, at the time of their Coronatioun, and receipt of their Princely authority, make their faithful promise be aith, in presence of the Eternal God, That induring the haill course of their lives, they sall serve the samin Eternal God, to the uttermost of their power, according as he hes required in his maist haly word, reveiled & contained in the new and auld Testaments. And according to the samin worde sall mainteine the trew Religion of Christ Jesus, the preaching of his halie word, and dew and richt ministration of the Sacraments now received, and preached within this Realme: And sall abolish and gainstand all fals Religioun contrare to the samin: And sall rule the peopil committed to their charge, according to the will and commaund of God, reveiled in his foresaide word, and according to the lovabil Lawes, and constitutions received in this Realme, na wise repugnant to the said word of the Eternal God. And sall procure to the uttermaist of their power, to the Kirk of God, and haill Christian peopil, trew and perfite peace in all time cumming. The richtis and rentis, with all just priviledges of the Crowne of SCOTLAND, to preserve and keip inviolated, nouther sall they transfer nor alienate the samin. They sall forbid and represse in all Estaites, and degries, reife, oppression, and all kinde of wrang. In all judgementes, they sall command, and procure that Justice and equitie be keiped to all creatures, without exception, as the Lord and Father of all mercyis, be merciful to them. And out of their landes and Empyre, they sall be careful to rute out all heretikes, and enimies to the trew worship of God, that sall be convict be the trew Kirk of God, of the foirsaidis crymes. And that they sall faithfullie affirme the things above written, be their solemne aith.

9. Na person may be Judge Procurator, Notar, nor member of Court, quha professis not the Religion.

ITEM, The Kingis Grace with advise of my Lord {362} Regent, & the three Estaites of this present Parliament, statutes and ordainis, that no maner of person nor persons, be received in ony time heirafter, to bear publike office removabil of Judgement, within this Realme, bot sik as professis the puritie of Religion and doctrine, now presentlie established. And that nane be permitted to procure, nor admitted Notar, or created a member of Court, in any time cumming, without he in likewise professe the Evangel, and Religion foirsaid. Providing alwayes, that this Act be on na wise extended, to ony maner of person or persones, havand their offices heritablie or in life-rent, bot that they may use the samin, conforme to their infeftments, and dispositions granted to them thereof.

10. Anent the thridis of benefices, granted in the Moneth of December, the zeir of God 1561. zeires, for susteining of the Ministers and uther affaires of the Prince.

ITEM, Because the Ministers hes bene lang defrauded of their stipendis, swa that they ar becummin in great povertie & necessity. And notwithstanding hes continued in their vocation, without payment of their stipendis, be an great space. Quhairthrow they ar and sall be constrained to leive their vocation without remeid be provided. THEREFORE our Soveraine Lord, with advise of my Lord Regent, and the three Estaites of this present Parliament, hes statute and ordained, that the haill thrids of the haill Benefices of this Realme, sall now instantlie, and in all times to cum, first bee payed to the Ministers of the Evangel of Jesus Christ, and their successours. And ordaines the Lords of the Session to grant, and give letteris, chargeing all and sundrie intromettours, or that beis adebted in payment of the samin, to answere and to obey the saidis Ministers and their Collectours, to be nominate be the saidis Ministers, with advise of my Lord Regent, in forme as effeiris, Notwithstanding anie discharge given be our Soveraine Lordis Mother, to quhatsumever person or persons, of the said thride, or ony pairt thereof, ay and quhill the Kirk come to the full possessioun of their proper Patrimonie, quhilk is the teindes. PROVIDING alwayes, that the Collectors of the saidis Ministers, make zeirlie compt in the Checker of their intromission. Swa, that the Ministers may be first answered of their stipendis, apperteyning to everie ane of them. And the rest and superplus to be applied to our Soveraigne Lords use. {363}

11. The teacheris of zouth suld be tryed be the visitoris of the Kirk.

ITEM, Forsameikle, as be all Lawes and constitutionis, it is provided, that the zouth be brocht up and instructed in the feare of God, and gude maneris: and gif it be utherwise, it is tinsel baith of their bodies and saules, gif Gods word be not ruted in them. QUHEIRFOIRE, our Soveraigne Lorde, with advise of my Lorde Regent, and the three Estaites of this present Parliament, hes statute and ordained, that all Schulis to Burgh and land, and all Universiteis and Colleges be reformed: And that nane be permitted nor admitted, to have charge and cure theirof in time cumming, nor to instruct the zouth privatlie or openlie: bot sik as sall be tryed be the Superintendentes or visitouris of the Kirk.

12. Anent the disposition of Provestries, Prebendaries, & Chaplaneries, to bursaris to be found in Colleges.

ITEM, For-sa-meikle as the zouth is not onelie seene to preserve the commoun weill, bot alswa of them mon rise sik, as after this mon serve in the Kirk of God, within this Realme, and to the commoun weill of the samin. And because the povertie of many is in sik sort, that they may not hald their Children at letteris, quhairby the maist part of the zouth of this Realme wantis the guiftis and graces of learning, requisite to that charge. For remeid heirof: OUR SOVERAINE LORD, with advise and consent of my Lord Regent, and the three Estaites of this present Parliament, hes statute and ordained, that all Patronis havand Provestries, or Prebendaries of Colleges, Alterages or Chaplaneries, at their giftis and disposition, may in all times cumming, at their pleasure present the samin to Bursaris, quhom they pleise to name, to studie vertew and letteris, within ane College of ony of the Universities of this Realme, there to remaine for sik space, as the Patron foirsaid pleasis to hald him at vertew and learning, within the foirsaid College, and as sall be aggried upon be the Patronis of the saidis Provestries, or Prebendaries, with the Principal and Maisters of the College of the Universities. And after the Patron removeth that Bursar furth of the said College, to present ane uther. And swa furth fra ane to ane uther, to the effect foirsaid, at the Patronis pleasure: notwithstanding ony fundatioun, or confirmatioun past, be quhatsumever authoritie in ony times bygaine. Anent the quhilk our Soveraine Lord, my Lord {364} Regent, and the three Estaites of this present Parliament, dispensis: Swa that the saidis Patronis may dispone their Provestries, and Prebendaries, to sik Bursaris, as they sall think expedient, als oft as neid beis. Quhilk sall be na hurt, nor prejudice to their Patronage, notwithstanding their fundationes, and Confirmationes quhat-sumever, or ony provision conteined thereintil. And therefore our SOVERAINE LORD, my Lord Regent, and the three Estaites foresaides, heartelie requests all Patrones of Colleges, Prebendaries, and Provestries, to graunt and dispone their Provestries and Prebendaries to the Bursaris foresaidis, in maner above specified. Swa that lerters may be authorized, and the zouth sufficientlie brought up in vertew and learning, to the glory of God, and comfort of the common weill of this Realme.

13. Anent the filthie vice of Fornication, and punishment of the samin.

ITEM, It is statute, and ordained be our Soveraine Lord, with advise and consent of his dearest Regent, & three Estaites of this present Parliament, that gif ony person or personis within this Realme, to Burgh or to land, sall commit the filthie vice of Fornication and beis convict thereof, that the committeris thereof, sall be punished in maner following. That is to say, for the first fault, alsweil the man, as the woman, sall pay the summe of fourtie pundis: Or then baith he, and she, sall be imprisoned for the space of aucht dayes, their fude to be breade and small drinke. And thereafter presented to the mercat place of the Towne or Parochin bair-headed, & there stand fastened, that they may not remoove, for the space of twa houres: as fra ten houres to twelve houres at noone. For the second fault being convict, they sall pay the summe of ane hundreth markes, or then the foirnamed dayis of their imprisonement sall be doubled, their fude to be bread and water allanerlie. And in the end, to be presented to the said mercat place, and baith the headis of the man & the woman to be schaven. And for the thrid fault, being convict thereof, sall pay ane hundreth pundis, Or else their above imprisonment to be tripled, their fude to be breade and water allanerlie. And in the end, to be tane to the deipest and foullest pule, or water of the Towne, or Parochin, there to be thrise dowked, and theirafter banished the said Towne, or Parochin for ever. And fra thine furth, how oft that ever they be convict, of the foresaide vice of Fornication, that sa oft the said thrid penaltie be execute upon them. And that the Provest and Baillies of ilk Burgh, the Justice general, and his deputes, or sik {365} uthers persones, as sall please our said Soveraine Lord to give commission unto, be Judges to the persones suspect, & delated of Fornication: and being convict, they sall lift and uptake the above written pecunial paines, of the persones responsal, & rather willing to pay the samin, nor to be demained in their persones. And that the saidis corporal paines of imprisonment, banishing, and uthers above specified, be execute upon all sik persones, as outher refusis to pay the pecunial paines, or that ar not responsal to pay the samin. And that the samin pecunial paines, quhilkis sall happen to be received, be surelie keiped in ane close box, and be converted ad pios usus, in they partis, quhair the cryme is committed, as it sall please our said Soveraine Lord, and his dearest Regent to commande. And the receivers of the said paynes, to be ready to give accompt thereof, quhen ever they sall be requyred thereunto.

14. Anent them that committis Incest.

ITEM, Forsameikle as the abhominable, vile, and filthie lust of Incest, is sa abhominable in the presence of God, and that the samin Eternal God, be his expresse word, hes condemned the samin, and zit nevertheless the said vice is sa used within this Realme, and the word of God is in sik sort contemned be the users thereof, that God be his just judgements hes occasioun to plague the Realme, where the said vice is committed, without God of his mercie be mair gracious, and remeid be provided, that the said vice cease in time cumming. THEREFOIR our Soveraine Lord, with advise and consent of my Lord Regent, and the three Estaites of this present Parliament, statutes and ordaines, that quhat-sumever person or persones, that committes the said abhominable cryme of Incest, That is to say, quhat-sumever person or persones they be, that abuses their bodie with sik persones in degrie, as God in his word hes expresslie forbidden, in ony tyme cumming, as is contained in the xviij. Chapter of Leviticus, sall be punished to the death.

15. Anent lawful mariage of the awin blude, in degries not forbidden be God his word.

ITEM, Our Soveraine Lord, with advise & consent of my Lord Regent, and the three Estaites of this present Parliament, hes statute, and ordained, that the halie band of marriage, made be all Estaites and sorts of men and women, to be als lawful and als frie, as the Lawe of God hes permitted {366} the samin, to be done, without exception of person or persones. And hes declared, and declares, that secunds in degrees of consanguinitie, and affinitie, and all degries outwith the samin, contained in the word of the Eternal God, and that are not repugnant to the said word, might, and may lawfully marry at all times sen the viij. day of March, the zeir of God ane thousand five hundreth fiftie aucht zeiris, notwithstanding ony Law, statute, or constitution maid in the contrare. And ratifyis and apprevis all the said mariages done sen the said day. And the bairnis gottin, or to be gottin in sik Mariage, to be as lauchful, asweil toward their successioun to landis, heritages, or ony uther liberties, as ony bairnis gottin in Mariage, and to be repute and esteemed, in all time to cume, lauchfullie gottin, in lauchful Mariage, notwithstanding any Lawes, statutes, constitutions, or Actis, maid, or to be maid in the contrare.

16. Anent slaying of Hart, Hynde, and utheris beastes and foulis with Culverings.

ITEM, For-sa-meikle as there hes bene divers Acts and statutes made of before, that na maner of person, nor personis suld schut with Culveringis, Crosbow, or handbow ony time, at Da, Ra, Hart, Hynde, Hair, Cunning, Dow, Herron or foule of river, under special pains, conteined in the saidis acts and statutes. And notwithstanding the samin, and that na execution hes followed of before, upon the persones contraveneris of the saidis Actes, they ar sa lichtlie esteemed, that the saidis Beastes and Foules, are at all times slaine down, & destroyed be sik persones, that nouther hes regaird to the commoun weill, nor policie of the countrie.

Theirfoir it is statute and ordained, be our Soveraigne Lord, with advise of his Regent, and the three Estaitis of this Realme, that quhatsumever person or personis, of quhat Estaite, degree or conditioun that ever they be of, schuttis in ony times cumming, with Culvering, Crosbow, or Handbow, at Da, Ra, Hart, Hynde, Hair, Cunning, Dow, Herron, or foule of river, within this Realme, sall foirfault and tyne their haill moveabil gudis, that ane halfe thereof to our Soveraine Lordis use, and the uther halfe to be applyed to the Judge, and apprehender of him that committis the crime, to bee divided equallie betuixt them. And to that effect, ordainis all Schireffes, Stewardes, Baillies of Regalitie, and all uther ordinar Judges, with sik uthers, as sall please our Soveraine Lord, & his Regent to give power & commission, to call the contraveneris of this present Act, {367} at particular diettis. And gif they be convict of the crime, to escheit all their moveabil gudis, to be applyed in maner foirsaid. And gif the committer of the cryme be ane vagabound not havand gudis, that the Judge, quhom befoir he is conuit, keip and hald him in prison, for the space of fourtie dayis. And that for the first fault. And the nixt fault, to cut of his richt hand.

17. Quhat money suld be cunziet: Layed-money suld not be cunziet without consent of the Estaitis. Money suld not be melted.

ITEM, For-sa-meikle as the ordouring of the Cuinzehous, and the forgeing of money within this Realme, is ane mater of great importance, to the haill lieges thereof, as may appeare bee divers Actis, maide in our Soveraignis Lordis predecessouris Parliamentes of befoir. And seeing the greate necessity now required, for having of gude and sufficient cuinzie within the Realme, seeing the gude Silver, as Testones, and uther auld silver, is utterlie melted and destroyed, swa that the unce of silver, is at dowbil price, that it wount to be at, within thir late dayis, quhairthrow the Realme is utterlie impoverished be evil Cuinzie. Therefore it is declared, in this present Parliament, that our Soveraine Lord, with advise of his Regent, may cause prent and cuinzie Golde and Silver of sik fynesse, as uthers Countreis dois, to passe within this Realme to the lieges of the samin. And that na prent nor cuinzie of onie layed money, be maid or cuinziet, in ony time cumming, but advise of the three Estaites of Parliament. And sik-like OUR SOVERAINE LORD with advise of his Regent, and the three Estaites foirsaidis, ordainis, that na maner of Gold, nor Silver, alreadie cuinziet within this Realme, bee melted, nor broken downe, in the Cuinzie-house, or otherwise in anie time heirafter, under the paine of confiscation of the halfe of the guddes of the awner, and melter for the first fault. And gif the melter be not responsal, to punish his person at the discretion of the Justice. And the secund fault, confiscation of their haill gudis.

18. The Lordis of Session ar Judges to all Infeftmentes and giftes graunted, or confirmed in Parliament.

ITEM, anent the petition proponed be the Senatoures of the College of Justice, beirand that there is divers persones, that hes persewed Actiones before them, for reduction of infeftmentes, quhilkis ar confirmed be our Soveraine Lordis Predecessoures, quhilkis ar granted and {368} confirmed in Parliament. And against the samin it is alledged, that the saide Senatoures are na wise Judges competent, to the reduction of ony sik infeftment.

Quhairfoir the saidis Senatoures hes referred the declaration, whither they be Judges competent, to ony sik reduction or not, to our Soveraine Lord and the three Estaites of Parliament. And therefore desiring the sensement, and declaration of this our present Parliament, quhat they sall do thereanent: OUR SOVERAINE LORD, with advise of his Regent, & the three Estaites of this present Parliament, declairis the saids Senatouris of the College of Justice, to be Judges competent, to the reduction of all sik Infeftmentes, as said is, notwithstanding quhatsumever confirmation, or grant of Parliament past thereupon.

18. Anent schutting, and bearing of Culveringes and Dagges.

ITEM, Forsameikle as be the use of Culveringes, Dagges, Pistolettes, and sik uther ingines of fire-warke, ar not onlie of the lovabil constitutions of this Realme, in slaying of wilde beastes, and foules forbidden, but als divers our Soveraine Lords lieges, ar schamefullie and cruellie murthered, slayne, and hurt, quhilkes utherwise wer abill, to make defence sufficientlie for themselves, at all times of persute, as hes bene laitlie seene within this Burgh of Edinburgh. And for eschewing and remeid thereof in time cumming: It is statute and ordained be OUR SOVERAINE LORD, with advise and consent of his Regent, and the three Estaites of this present Parliament, that na maner of person, nor persones, of whatsumever estate, degree, or condition they be of, schutt with Culveringes, Dagges, Pistolettes, or any uther Gunnes, or ingines of fyre-warke, in any part of this Realme, nouther to Burgh nor to land (except sik, as for pastime will schut within their Inner-clois, and zaird adjacent thereto, and Marinerres, and sik as hauntes the Seas, being actuallie upon the samin, for defense of their bodies and guddes) under the paine of cutting of their right hand. And siklike, that na maner of person, nor persones, of quhatsumever estate, condition or degree they be of, beare, weare, or use onie Culveringes, Dagges, Pistolettes, or anie uther sik ingine of fire-wark, upon their persones, or in their cumpanie with them privatlie or openlie, outwith housis, without licence of our Soveraine Lorde, and his Regent had, and obteined thereupon, under the paine foresaid. PROVIDING alwayes, that the Capitanis, and men of weir, serving our Soveraigne Lord, and his Regent foresaide, actuallie in his highnesse wages, {369} nor zit the Liegis of this Realme, asweil in Regalitie, as Royaltie at weapon-schawings. Nor the Provestes, Baillies, and inhabitantis of the Burgh of Edinburgh, or utheris Burrowes of this Realme, charged be our Soveraine Lordis authoritie, to assemblies, weapon-schawingis, and conuentionis, for furth setting of his highnes service and affaires, in the time thereof: nor zit nane of our Soveraine Lords liegis in their cumming, remayning, or departing to and fra ony hostes, weiris, armies, raidis, weapon-shawingis or assemblies, being speciallie and expresselie commanded & charged, to that effect be his hienesse letters, and authoritie, Wardanes meittand at dayes of trews. And siklike they that ar followand thieves, in defence of steilling of Leill mennis gudis, and in rescours thereof, sall not be comprehended under this present Act.

19. False Cunzie suld be clypped.

ITEM, Forsameikle for the abolishing of great quantitie of false cunzie, quhairwith the common weill of this Realme is greatlie troubled, to the heavie damnage, and skaith of the haill lieges thereof: THEREFOIRE, It is devised, statute, and ordained, be our Soveraigne Lorde, with advise of his Regent, and the three Estaites of this present Parliament, that certaine men of Judgement, having understanding of cunzie, be chosen and elected, within everie Burgh of this Realme. Quha being sworne thereto, all summes of money sall bee delivered in their presence, & quhair ever they apprehend, or finde any false money, to clip the samin. And the deliverer to tyne the said false money, and the clipper to have ane penny of ilk pound, for his labouris of the receiver of the money, quhilk sall be received. And to that effect, ordaines the Provest and Baillies, & all uthers officiaris of Burrowes, to make sufficient clipping houses, in sik places of their Burgh, as sall be sufficient for the premisses. And the personis, quhom to they commit that charge, that they be abil to answer for their office in that behalfe.

20. Approbation of giftis of benefices and pensionis, sen the Moneth of August 1560. zeirs, granted and given, be our Soveraine Lordis Mother.

ITEM. It is found, declared, statute, and ordained, be our Soveraine Lord, his Regentes grace, and the three Estaites of this present Parliament, that all giftes and provisionis of benefices elective, pensionis, or uthers quhatsumever, given and disponed under the privie seill, be the Queens grace, our Soveraigne Lordis Mother, in her Reigne, sen {370} the Parliament halden, in the zeir of God 1560. zeiris, unto the Coronation of our saide Soveraine Lord, were, ar, and in all time cumming sall be, to the possessouris, be vertew thereof lauchful, full, and perfite tytles and richtis, and als vailzeabil in all respects, quhair ever they be produced, as gif the saidis provisionis, and giftis had past upon supplicationis, direct to the Court of Rome, and Bullis past thereupon, in maist ample forme.

Providing, that this present Act be not prejudicial to the Act of secreit Councel, granted in favouris of the Ministers, anent the giving to them of all benefices, within zeirlie rent of three hundreth markis, sen the dait of the said Act, nor zit be prejudicial to laick Patronages.

21. Anent thieft, and receipt of thieft, takin of prisoneris be thievis, or bandis for ransomis, and punishment of the samin.

ITEM, Anent the Artickle proponed be the Barronnes, Free-halderis, and Inhabitantes of the Schirefdomes of Selkirk, Roxburgh, Lanark, Peblis, Dumfreis, Edinburgh, and utheris inhabitantis of the remanent Schires of this Realme: beirand, that it is not unknawin of the continual thieft, reif, and oppression, committed and done, within the boundis of the saidis Schirefdomes, be thieves, traitouris, and utheris ungodlie persones, havand nouther feare of GOD nor man, and speciallie in thir troublis be receipteris, fortifieris, and mainteneris of the saidis evil given personis, amangis the inhabitantis and indwelleris of the saidis Schirefdomes respectivè, within divers partis of the samin, quhlik is the chiefe cause, and fortification of the said thieft. And siklike, that the thieves, and broken men, inhabitants of the saidis Schirefdomes, and utheris boundis of the marches of this Realme, foirnentis the partis of England, not onlie committis daylie thiftis, reiffis, heirschippes murtheris, and fyre raysings, upon the peaceable subjects of the countrie: bot als takis sindrie of them, deteinis them in captivity as prisoners, ransoumis them, or lettis them to borrowis for their entrie againe. And in like maner, divers subjects of the Inland, takis and sittis under their assurance, payand them black-maill, and permittand them to reif, herrie, and oppresse their Nichtbouris, with their knawledge, and in their sicht, without resistance or contradiction. For eschewing and stopping of the quhilkis inconvenientis foirsaid:

IT is statute and ordained, be our Soveraine Lord, his dearest Regent, and three Estaites of this present Parliament, that quhatsumever person, or persones, receiptis, fortifyis, {371} mainteinis, or givis meate, harbourie, or assistance to any thievis in their thifteous stealling, and deedes, outher in their cumming thereto, or passing therefra, at any time cumming, or intercommonis, or trystis with them to that effect, any maner of way, without licence of the keeper of the countrie, quhair the thief remaines, had thereto, to the effect it may be knawin, for quhat purpose they intercommoned with the saidis thieves within xlviij. houris after, or before the committing of the said cryme, that the receipter, fortifier, maintener, assister, meat-giver, and intercommoner with sik persones, sall be called therefore at particular diettis criminally as airt and pairt of their thifteous deidis, or utherwayis civilie at the instance of the partie offended upon 15. dayis warning allanerlie, without diet or tabill. And als that the Schireffis of all Schires, Stewartes, Baillies or Regalitie, and their deputes, and all uther Judges ordinar, at every head Court, put the saidis maters to the inquisition of ane assyse of the countrie, at the desire and complainte of the partie, and as beis foundin, to report the samin to the Justice, Justice Clerk and their deputes, within 15. dayis nixt after the matter be tryed. Swa that this present Act and statute, may be put to execution upon them, as the saidis Schireffes, Stewartes, Baillies of Regalitie, and Judges ordinar foirsaidis, will answer to our Soveraine Lord, and his dearest Regent, upon the execution of their office: And alswa for eschewing of the said great, continual, and odious crimes and offenses, and pacifying of the lieges in all partis oppressed within this Realme, and for the commoun weill thereof,

Thievis may not take leilmen, or ransom them.

It is statute and ordained, that na theif, take ony Scottisman, at onie time heireafter, under the paine of treason and lese majestie. And that nane of our Soveraine Lordes trew and faithful liegis quhilks have bene takin be the saids thieves and broken men, sall be halden to enter to them, notwithstanding ony band given to their entrie, discharging them & their soverteis simpliciter in that behalfe.

And gif ony of the saidis thievis callis or charges the principal men takin be them, or their soverty for their entres, for paymente of the paines conteined in the bands, or ony parte thereof, be ransom or band, not payed to the saids thieves, outher bygane or in time cumming, they sall (be the doing of the same) incurre and underlie the paines of treasoun, and lese-majestie foirsaide.

Leil-men suld present thievis to the Justice.

And als that our said Soveraine Lordis faithful, & obedient subjectis, quhilkis heirefter sall happin {372} to take and apprehende ony of the saidis thievis, in their passing to committe thieft, or in the actual doing thereof, or in their returning there fra, on na wise let them to libertie and freedome, bot presente them before the Justice, & his deputis in the Tolbuith of Edinburgh, within fifteene dayis after their apprehension, gif their takeris (havand power) Justifye them not to the death themselfis. And als that nane take assurance, or sitte under assurance of the saidis thievis, or pay them blak maill or give them meate, drinke, receipt, maintenance: or supply them in their thifteous deidis in time cumming, under the paine of death, and confiscation of all their gudis movabil.

Thieves suld be followed with ane crie.

And in like maner, quhen ony thieves repairis in steilling or reifing, within the Incountrie, that all our Soveraine Lordis liegis, dwelland in the bounds, quhair they resort, rise, crye, raise the fray, & follow them, alsweil in their cumming as outpassing, on horse and fute, for redding and recovering of the gudis stollin and reft, and apprehending of their persones to be brocht to Justice, & concurre with the awners of the guddis, and uthers followers to that effect, under the paine to be halden partakers of the said thift. And quhasoever beis suspected, or delated to doe in the contrare, that the Justice Clerke grant letters, at the instance of any partie, for calling of them to underly the Law therefore, at ane particular dyet, complenand upon the premisses, or ony poynt thereof. Or accuse them, for the samin at general Justice airis, executand the paines conteined in this present Act, against the contraveneris thereof, but favour or delay. And gif it sall happen ony open notorious thief, to resort, or cum to ony maner of personis house, it sall be lawful to the awner of the saide house, to take and apprehend that thief, without reproch or dishonours, and bring him to the Justice, to be punished conforme to the Lawis.

22. That na horse be caried furth of the Realme, as common Merchandice.

ITEM, For-sa-meikle as albeit there was divers Actes and ordinances maid of before, inhibeting the carying of ony Horse foorth of this Realme, zit thir twa zeiris last bypast, divers persones, partlie under pretence of priviledges and licences: and partlie without ony leife, hes transported Horse foorth of this countrie, to Bourdeaux, and utheris partes bezond sea, and maid an common trade & mercat thereof, to the great skaith of the common weill, {373} and raysing of dearth of Horse, gif remeid be not provided.

THEIRFOIR, It is statute and ordained, by the Kings grace with advise of his dearest Regent, and the three Estaites of Parliament, that nane of the liegis of this Realme, take upon hand, privatlie or openlie, to carry or transport foorth of the samin by Sea, ony maner of Horse in time cumming. And in likewise, that na skipperis and maisteris of Schippis, indwelleris of this Realme, or strangers, receive within their Schippes ony Horse, to bee transported to uther Countreis, under the paine of confiscation of the Horse, Schippes and remanent gudis movabil, of the transporteris, and punishing of their persones, at the Kingis Majesties will, and his said Regentis.

23. The denunciation of the Rebellion suld preceid the gift of escheit.

ITEM, our Soveraigne Lorde, with advise and consent of his dearest Regent, and the three Estaites of this present Parliament, hes statute and ordained, that in all times cumming, na gift of escheit passe, with this clause following, (Or quhen it sall happen the offendar to bee denunced rebel, and put to the horne) bot that the horning be execute befoir the gift of the escheit bee disponed, utherwise the gift of escheit to be of nane effect.

24. Anent priviledges granted to Kirk-men.

ITEM, Our Soveraine Lord, with advise and consent of his Regent and the three Estaites of this present Parliament, hes ratified, and ratifies, all civil priviledges, granted and given be our Soveraigne Lordis Predecessouris to the spiritual estate of this Realme, in all poynts, after the forme and tenour thereof.

25. The ratification of the priviledge of the Barronnes.

ITEM, Our Soveraine Lord, with advise and consent of his dearest Regent, and the three Estaites of this present Parliament, hes ratified and appreved, all priviledges, and liberties, granted and given to the Nobilitie and Barronnes of this Realme, and actes of Parliament, made in their favouris, and ordainis the same to be put to execution in all poyntes, after the forme and tenour thereof.

26. Anent the priviledges granted to Burrowes.

ITEM, Our Soveraigne Lord, with advise of his {374} Regent, and the three Estaites of this present Parliament, hes ratified and appreved, and be thir presentes ratifies and appreves, all Actes and constitutiones of Parliament, maid bee quhatsumever our Soveraine Lordis predecessoures of befoir, in favouris of the Burrowes and Burgesses of all this Realme, inhabitantes of the samin, with all priviledges, freedomes, immunities and liberties, granted and given to them, and everie ane of them, in ony times by-past. And decernis and declaris, the samin to have full strength, force, and effect, in all times heirafter, swa that the samin may be put to full and dew execution in all poyntes, and to stand as ane perpetual Law to them and their successouris.

27. Saisings within Burghs, suld be given be ane Baillie, and the Clerke.

ITEM, Forsameikle as the great hurt, done of befoir within Burgh, be giving of saisingis privatlie, without anie Baillie, and ane common Clerke of Burgh, quhairthrow our Soveraine Lordis liegis, may bee defrauded greatlie: THEIRFORE it is statute, and ordained be our Soveraine Lord, with advise and consent of his Regent, and the three Estaites of this present Parliament, that na saising be given within Burgh of ony maner of land, or tenement within the samin, in ony time cumming, bot be ane of the Baillies of the Burgh, and common Clerke theirof. And gif ony saising beis utherwaies given heirafter to be null, and of nane avail force nor effect.

28. Anent the declaratioun of the Commisseris, how they sall proceid in beneficial materis.

ITEM, Anent the Artickle proponed be the Commisseris of EDINBURGH, beirand that there is divers and sundrie beneficial Actiones depending before them, upon the richt and propertie of the Benefices. Quhairein the ane part hes their provisioun of the gift of the Queene, and the uther of the ordinar, partlie bee dimissioun in his handes, partlie be collation, as vacand. And sum given be the ordinar, with the Queenes confirmation thereupon, and that sen the reformation of the Religion. And therefore desiring the determination to be given to them, quhilk of the gifts sall have place in time by-gane, sen the saide reformation, as alswa in time cumming. Our Soveraine Lorde with advise of his Regent, and three Estaites of this present Parliament, hes decerned & declared, and decernis and declaris, that the saidis Commisseris, sall at all times proceede, and minister justice in the saidis causis, be vertew of all giftis {375} and dispositions, granted and given be our Soveraine Lords dearest Mother, sen the Moneth of August, the zeir of God, ane thousand five hundreth threescoir zeiris, and na utherwise. And sik-like, conforme to the giftes, to be granted be our Soveraine Lord, or his Regent hereafter. And ordainis all giftis, and dispositions, given be her, sen the said time, to have place, and to proceide according thereto, but prejudice to the benefices of the laick [law] patronages, quhilkis ar not comprehended in this Act.

29. Malt-men suld not have ane Deakon.

ITEM, It is statute and ordained, be our Soveraine Lorde, his Regent, and three Estaites of this present Parliament, for the common weill of this Realm, that there be na Deakon of Craft of Malt-men, outher to Burgh or to land, or ony uther part within this Realme. And gif ony writing, gift, or priviledge be given ony time befoir: Our Soveraine Lorde, with advise of his Regent, and three Estaites foirsaidis, decernis and declaris the samin to have bene fra the beginning, and to be in all time cumming null, and of nane avail, force nor effect. Sa that it sall never be lesum to ony of the Malt-men of this Realme, to have Deakons, bot to be repute na craft.

30. Anent black fish, cutting of greene-wood, and slauchter of Smoltes.

ITEM, It is statute and ordained, be our Soveraine Lord, be advise of his Regent, and the three Estaites of this present Parliament, that the Acts of Parliament, made be our Soveraine Lordis Predecessours of befoir, anent the slauchter of black fishe, Smoltes, and cutting of greene-wood, be put in execution in all poyntes. And that, the paynes be execute upon them with all extremitie, & with this addition: That all Judges ordinar, alsweil in Regalitie as Royaltie, & sik utheris, as sall please our Soveraine Lord, and his Regent to give power, and commission to that effect, to take up dittay of the persons contravenaris of the saids Actis, and hauld twa Courts ilk zeir, that is to say, ane Court at Pasche, and ane uther at Martine-messe, for punishment to be maid, in maner foirsaid. (Providing alwaies, that this present Act be na wise extended to the slaying of reid fische in the water of Tweede) and quha beis convict of the said crime, sall pay the paines conteined in the said Act. And als sall finde caution, to pay an hundreth pundis, als oft as he contravenis the saidis Acts, to be applyed to our Soveraine Lordis use. {376}

31. Anent abrogating of all acts contrarie to the Religioun.

[¶ Anent the cassing, annulling, and abrogating of all Lawis, actis, and constitutiounis, Canone, Ciuile, and Municipall, with vther constitutiounis, contrare to the Religioun now professit within this Realme. Ca. xxxix.]

IN the Parliament halden at Edinburgh, the 19. day of April, the zeir of God 1567. zeiris. The quhilk day, the Queens Majestie having considered the Estate of hir Majesties Realm, that it stude at, the time of hir arrival furth of France, & zit presently standis at Foirseing alswa the common weil of hir countrie greatumlie to be increased, & established be the keiping of the common peace & quietnes, amangs all her subjects: & like as hir hienes sen hir foirsaid arrival, hes attempted nathing contrare the Estate of religion, quhilk her M. fand publiklie & universallie standing, at hir arrival foirsaid, quhair by hir M. is maist worthy to be served, honored, & obeyed. Richt sa hir hienes intends to continew in the samin gudnes & governement, in all times cumming, quhairby all her gude subjects, professouris of the religion foirsaid, sall have occasion to praise God, for her gude, happy & gratious governement. And to crave of God fra the bottom of their hearts, that he wald of his infinit gudnes, prosper & blis hir M. & hir posterity, with lang life & gude & happy governement, to rule & reigne over them. And to the effect alswa, that all hir hienes gude subjects, professouris of the religion foirsaid, may assure themselves to be in full suretie therof, & of their landis, lives, benefices, dignities, jurisdictions, priviledges, guddis, fame, & honouris in time cumming, And with the better will jeoparde & hazard their lives & guddes in her hienes service, against all enemies to hir M. & to the common weill of this realm at all times neidful as their predecessours hes maist frankly done heirtofoir. And that without fear of any paine, punishment, tinsel of landis, benefices, and gudis, for professing exercing & using of the said religion, in times by-gane, and to be impute unto them, or their aires, notwithstanding any lawes, actis & constitutionis, canon, civil or municipal, or uther quhat-sumever ordinance heirtofoir institute in the contrare. And for their great surety foirsaid, our Sov. with the advise of the haill three Estaites of this Parliament, hes thocht neidful, & convenient to dispense, casse, abrogat, & annul, like as her M. presently dispensis, cassis, abrogatis, & annullis, all & quhat-sumever lawis, acts & constitutionis canon, civil, or municipal with all other constitutions & practicks penal, introduced contrair to the foirsaid religion & professors of the samin: and ordainis them, & their posterity, in all times to cum, to be free, & exeemed from all paine corporal, infamie, reproch, depriving fra benefices, dignities, or offices, or uther crime or paine quhat-sumever, that may be incurred, or imputed to them, be vertew of the saidis acts, lawes, ordinances, canon, {377} civil, or Municipal, & practicque, for contravening of the samin: renunceand the samin, & strength therof, in favoris of our saidis subjects, to the effect foirsaid. And sik-like, the Queenis M. of her authoritie royal, granted to hir be God, with the advise of the three Estaites foirsaidis, takis to hir selfe, & her posteritie, all her gude subjects, their benefices, lands, offices, gudis, & honouris, to be under sure saifgard, maintenance, protection, & defence perpetually, against quhat-sumever forreine authority, power, jurisdiction, & persute be it Ecclesiastical or temporal. Eximand hir foirsaidis subjects, fra all comperance, summoning or obedience, pretended heirafter against them, for the causes foirsaidis. Be quhat-sumever forreine person, or uther pretendand jurisdiction, or authoritie throw them: Willing hir subjects to dwell in perpetual security, & quietnes within this Realme, be making of their maist humble and faithful obedience to hir hienes & hir posterity, in all times cumming heirafter allanerly. Like as alswa her Majestie (God willing) in times convenient, sall take further ordour, in all uther poynts, concerning the Estate of Religion, as may best serve for the glorie of God, commoun weill of this Realme, & continuing of common peace and quietnesse universallie amangis all her subjects. Commanding them, and everie ane of them, in all times heirafter, to keip mutual, perfite, and maist heartie kindnesse, love, friendship, & Nichtbourhead, ilke ane to uthers, under all hiest paine and charge, that heirafter may follow, for breaking of this present Act of Parliament, and her Majesties maist lawful commandement.

32. Anent the prenting of the Acts, maid in this present Parliament, and of the Act maid in our Soveraines Gudschirs time, anent the raysing of fire & burning.

ITEM, The xxix. day of December, the zeir of God, 1567. zeires, quhilk was the last day of this Parliament, the samin being continued, to the xj. day of Julij nixt-to-cum: Our Soveraine Lord, with advise of his Regent, and the three Estaites of Parliament, hes ordained, and ordainis, all and sindrie the foirsaidis Acts of Parliament, to be authenticklie imprented: As alswa, ordainis the Act of Parliament, maid in our Soveraine Lordis umquhile dearest Gudschirs Parliament, halden at Edinburgh, the 22. day of Januar, the zeir of God 1528. zeiris, made anent burning of houses, and utheris specified therein, to be alswa imprented. Swa that nane of our Soveraine Loreis liegis, may pretend ignorance of the samin.

33. Anent the raysing of fire, and burning.

ITEM, In the Parliament halden at Edinburgh, the xij. day of November, the zeir of God 1526. zeires. The quhilk day, anent the Artickle of slauchteris, murtheris, burning: IT IS statute and ordained, that the Acts maid thereupon of before, and the auld Lawes be keiped, with this addition, that quha cummis and burnis folkis in their houses, and cornes, and wilful fyre-raysing, be treason, and lese-majestie, because sik deides ar exorbitant, and mair against the common weill, then uther crymes. And particular Justice airis, or general Justice airis, be set thereto, as sall pleis the Kings Majestie, his Councel, and the Justice for the time, with their consent. Providing, that it sall be lesum, to ony man to persew, and follow common thieves, and rebellis to take them. And gif they enter in houses, that it sall be lawful to invade, break or destroy the saidis housis, be fyre or utherwise, to the intent and effect of taking, or slaying of the saidis thieves, or rebelles, for the quhilk there sall follow upon the doeris, na paine, accusation, cryme, bot to be free theirof at all times.


1. None of the printed editions of the Acts of Parliament from the First Parliament of King James VI include the introductory epistle from the Estates of Scotland originally printed with the 1560 Scots Confession. Here follows the text thereof according to the John Scott edition of 1561, which, of the three editions printed that year, most accurately represents the text as it stands in the records of Parliament:

THE
Confessioun of fa-
ITH PROFESSIT, AND BELEVIT, BE
the Protestantes vvithin the Realme of Scotland, Pub-
lisched be thaim in Parliament. And be the Estatis
thairof. Ratifeit and appreuit, as hailsú, & sound
Doctryne groundit vpon the infallible treuth
of
GODDIS vvorde

Math. 24.

And this glaid tydingis of the Kingdome,
salbe preached through the heale warld
for ane wytnes unto all nationis:
And than sall the end cum.

¶ the Estatis of Scot lande, with the Inhabitantis of the same, profes sing CHIST IESVS, his holye Euangell. To thair naturall countremen, and to al vther Realmes and Nationes, professing the same LORD IESVS, with thaim. Wyshe grace mercy and peace from GOD the Father of our LORD Jesus Christe, with the Spirite of rychteous Jugement. For Salutatioun. &c.

LONG HAVE We thrustede deir Brethrene to haue notified vnto the warld the soume of that Doctryne quhilk we profes and for the quhilk, we haue susteaned, Infamye, and dangeare. But sick hes bene, the rage of Sathá aganis ws, and aganis Christ IESVS his eternall veritie, laitlie borne amangis ws: That to this day na tyme hes bene grantit vnto vs to cleir our consciencis, as maiste glaidlie we walde haue done. For how we haue bene tossed a heale zeir paste, the maist part of Europe (as we suppose) dois vnderstand. Bot seing that of the infinite gudnes of our GOD (quha neuer suffereth his afflicted vterlye to be confoundit) abufe expectation we haif obtenit sú rest, & libertie. We culd not bot set furth this breif & plane cófession of sicke doctryne as is proponed vnto vs, and as {} we beleue and professe partlie for satisfactioun of oure brethrein, quhais hartis we doute not, haue bene, and zit ar wóndit, be the despitfull rayling of sicke, as zit haue nocht learned to speike weill: & partlie for stopping of the mouthis of impudét blasphemaris, quha badlye dampne that, quhilk thay haif nother hard, nor zit vnderstád. Quhilk [Not] that we iudge that the cankerid malice of sick is able to be curit be this our simple confession. No, we knawe that the sweit Sauoure of the Euangell, is and salbe deth to the Sonnis of pardition. Bot we haue cheif respect to oure weake and infirme brethrens, to quhome we walds communicat the bodum of oure hartis, leste that thay be troublit or caryed away be diuersitie of rumouris, quhilk Sathá sparsith cótrare vs, to the defasing of this our maist godlie niterpryse. Protesting that geue ony man wyll note in this our confessioun ony Artycle, or sentence, repugning to goddis hylye worde, that it wald pleis him, of his gentilnes, & for Christiane cheriteis saike, to admonische ws of the same in wrytt. And we of oure honouris & fidelitie, do promeis vnto him satisfaction fra ye mouth of GOD (that is fra his halye scripturs) or ellis reformatioun of that quhlik he sall proue to be amys. For GOD we take to recorde in our cóscience that fra our hartes we abhorre all Sectis of heresie, & al techearis of erronious doctryne, & that with al humilitie, we embrace the puritie of Christis Euangell. Quhilk is the onelie fude of our {} Saulis: And thairfore sa precious vnto vs, that we ar determyned to suffer the extremitie of wardly daingear, rather than that we wyll suffer oure selfes to be defraudit of the same. For heirof we ar maist certainelye perswadit, that quhasoeuer denyis Christe Jesus, or is eschamit of him, in presens of Men, salbe denyit before the Father, and before his halye Angelis. And thairfore be the assistance of the mychtye Spirite off thee same oure LORD Jesus, we firmelye purppose to abyde to the end, in the confessioun of this our faith, as be Artycles followis.

2. Below is the Colophon as it appears in the John Scott edition of 1561.