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.

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.

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}

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.