An harmony of the confessions of the faith of the Christian and Reformed Churches which purelie professe the holy doctrine of the Gospell in all the chiefe kingdomes, nations, and prouinces of Europe: the catologue and order whereof the pages following will declare. There are added in the ende verie shorte notes: in which both the obscure thinges are made plaine, & those thinges which maie in shew seeme to be contrarie each to other, are plainelie and verie modestlie reconciled, and if anie points doe as yet hang in doubt, they are sincerelie pointed at. All which things, in the name of the Churches of Fraunce and Belgia, are submitted to the free and discrete iudgement of all other Churches. Newlie translated out of Latine into English. Also in the end is added the confession of the Church of Scotland. Alowed by publique authoritie.

THE ESTATES OF SCOTLAND VVITH THE IN∣HABITANTS OF THE SAME, PRO∣fessing Christ Iesus and his ho lie gospell. To their naturall countrie men, and to all other Realmes and nations, professing the same Christ Iesus with them, wish grace, mercie, and peace, from God, the Father of our Lord Iesus Christ, with the spirit of righteous iudgement of saluation.

LOng haue wee thirsted (deare brethren) to haue notified vnto the worlde the summe of that doctrine which wee pro∣fesse, and for the which we haue sustai∣ned infamie and daunger. But such hath beene the rage of Sathan agaist vs, and against Christ Iesus his eternall veritie latelie borne amongest vs: that to this daie no time hath beene graunted vnto vs to cleare our consciences, as moste gladlie we would haue done. For how we haue beene tossed at times heretofore, the moste parte of Europe, as we sup∣pose, doth vnderstand. But seing that of the infinite good∣nes of our God (who neuer suffereth his afflicted vtterlie to be confounded) aboue expectation we haue obtained some rest and libertie, we would not but set forth this briefe and plaine confession of such doctrine as is proponed vnto vs, and as we beleeue and professe: partlie for satisfaction of our brethren, whose hearts we doubt not haue beene (and yet are) wounded by the despitefull railing of such as yet haue not learned to speake well: and partlie for stopping of the mouthes of the impudent blasphemers, who bolde∣lie damne that which they haue neither heard nor yet vn∣derstoode. Not that we iudge that the cankred malice of such is able to be cured by this our simple confession: No,

we knowe the sweete sauour of the Gospell, is, and shall be death to the sonnes of perdition, but we haue chiefe respect to our weake and infirme brethren, to whome we woulde communicate the bottome of our hearts, lest that they be troubled or carried awaie by diuersitie of rumours, which Satan spreads abroad against vs, to the defacing of this our moste godlie enterprise: protesting that if anie man shall note in this our confession, anie article or sentence repug∣ning to Gods holie worde, and doe admonish vs of the same in writing, we by Gods grace doe promise vnto him satisfa∣ction from the mouth of God, that is, from his holie Scrip∣tures, or else reformation of that, which he shall prooue to be amisse.

For God we take to record in our consciences, that from our hearts we abhorre all sectes of heresie, and all teachers of erronious doctrine, and that with all humilitie wee im∣brace the puritie of Christes Gospell, which is the onelie foode of our soules, and therefore so precious vnto vs, that we are determined to suffer the extremitie of worldlie daun∣ger, rather then that we will suffer our selues to be defrau∣ded of the same: for hereof we are moste certainlie perswa∣ded, that whosoeuer denieth Christ Iesus, or is ashamed of him in the presence of men, shall be denied before the Fa∣ther, and before his holie angels. And therefore by the assi∣stance of the almightie, the same our Lorde Iesus, we firme∣lie purpose to abide to the ende, in the confession of this our faith, as by articles followeth.

Of God.

* 1.1 WE confesse and acknowledge one onelie God, to whome onelie we must cleaue, whome onelie we must serue, whome onelie we must worshippe, and in whom onelie we must put our trust: who is eternall, infinite, vn∣measurable, incomprehensible, omnipotent, inuisible, one * 1.2in substance, and yet distinct in three persons, the Father, the Sonne, and the holie Ghost. By whome we confesse and b••l••eue all things in heauen and earth, as well visible, as in∣uisible, to haue beene created, to be retained in their being, and to be ruled and guided by his inscrutable prouidence,

to such ende, as his eternall wisdome, goodnes, and iustice, * 1.3hath appointed them, to the manifestation of his glorie.

Of the creation of man.

WE confesse and knowledge this our God to haue created man, to wit, our first father Adam, to his * 1.4owne image and similitude, to whome he gaue wisedome, Lordship, iustice, free will, and cleare knowledge of himselfe, so that in the wholl nature of man there could be noted no imperfection. From which honour and perfection, man and woman did both fall▪ the woman being deceiued by the serpent, and man obeying the voice of the woman, both * 1.5conspiring against the Soueraigne Maiestie of God, who in expresse wordes had before threatned death, if they presumed to eate of the forbidden tree.

Of Originall sinne.

BY which transgression, commonlie called Originall sinne, was the Image of God vtterlie defaced in man, * 1.6and he and his posterity of nature became enimies to God, slaues to Satan, and seruants to sinne. Insomuch that death euerlasting hath had, and shall haue power and dominion ouer all that haue not beene, are not, or shall not be rege∣nerate from aboue, which regeneration is wrought by the power of the holie Ghost, working in the hearts of the elect of God, an assured faith in the promise of God, reuealed to vs in his word, by which faith, we apprehend Christ Iesus, with the graces and benefits promised in him.

Of the reuelation of the promise.

FOr this we constantlie beleeue, that God after the fearefull and horrible defection of man from his obe∣dience, did seeke Adam againe, call vpon him, rebuke his sinne, conuict him of the same, and in the ende, made vnto him a moste ioyfull promise, to wit, that the seede of the wo∣man * 1.7should breake downe the serpents head, that is, he should destroie the workes of the Deuill: which promise

as it was repeated, and made more cleare from time to time: so was it imbraced with ioy, and moste constantlie recei∣ued of all those faithfull from Adam to Noe, from Noe to Abraham, from Abraham to Dauid, and so forth to the in∣carnation of Christ Iesus, all (wee meane the faithfull Fa∣thers vnder the lawe) did see the ioyfull daies of Christ Ie∣sus, and did reioyce.

The continuance, increase, and preseruation of the Church.

* 1.8 WE moste constantlie beleeue that God preserued, instructed, multiplied, honoured, decored, and from death called to life his Church in all ages, from Adam til the comming of Christ in the flesh. For Abraham he cal∣led from his Fathers countrie, him he instructed, his seed he multiplied, the same he maruelouslie preserued, and more maruelouslie deliuered from the bondage and tyrannie of Pharao, to them he gaue his lawes, constitutions, and cere∣monies, * 1.9them he possessed in the land of Chanaan, to them after Iudges and after Saul, he gaue Dauid to be King, to whome he made promise, that of the fruite of his loynes should one sit for euer vpon his regall seate. To this same people from time to time he sent Prophets to reduce them to the right waie of their God: from the which oftentimes * 1.10they declined by Idolatrie. And albeit that for the stub∣borne contempt of iustice, he was compelled to giue them into the handes of their enemies, as before was threatned by the mouth of Moses, in so much that the holie Citie was destroyed, the temple burnt with fire, and the wholl lande left desolate the space of 70. yeres, yet of mercie did he re∣duce them againe to Ierusalem, where the Citie and Tem∣ple were reedified, and they against all temptations and as∣saultes of Satan, did abide till the Messias came according to the promise.

Of the incarnation of Christ Iesus.

* 1.11 WHen the fulnes of time came, God sent his sonne his eternall wisdome, the substance of his owne

glorie, into this worlde, who tooke the nature of manhood of the substance of a woman, to wit, of a Virgin, and that by operation of the holie Ghost.

And so was borne the iust seed of Dauid, the angel of the great counsell of god, the verie Messias promised, whom we acknowledge and confesse Emmanuel, verie God, and verie man, two perfect natures vnited and ioyned in one person.

By which our confession, we condemne that damnable and pestilent heresies of Arrius, Marcion, Eutiches, Nesto∣rius, and such others, as either did denie the eternitie of his Godhead, either the veritie of his humane nature, either confound them, either yet deuide them.

Why it behooueth the Mediatour to be very God and verie man.

WE acknowledge and confesse, that this moste won¦drous coniunction betwixt the Godhead and the manhood in Christ Iesus, did proceede from the eternal and immutable decree of God, whence also, our saluation sprin∣geth, and dependeth.

Election.

FOr that same eternall God and father, who of meere grace elected vs in Christ Iesus his sonne, before the foundation of the worlde was laid, appointed him to be our * 1.12head, our brother, our Pastour & great Bishop of our soules. But because that the enimitie betwixt the iustice of God & our sinnes was such, that no flesh by it selfe could, or might * 1.13haue atteined vnto God: it behoued, that the sonne of God should descend vnto vs, and take him selfe a bodie of our bo∣die, flesh of our flesh, and bone of our bones, and so become the perfect Mediatour betwixt God and man, giuing power to so manie as beleeue in him, to be the sonnes of God, as himselfe doth witnes, I passe vp to my Father, and vnto * 1.14your God. By which moste holie fraternitie, whatsoeuer we haue lost in Adam, is restored to vs againe. And for this cause are we not afraide to call God our father, not so much because he hath created vs (which we haue common with the reprobate) as for that that he hath giuen to vs his onlie sonne to be our brother, and giuen vnto vs grace to acknow∣ledge and embrace him for our Mediatour, as before is said.

* 1.15 It behooued farther, the Messias and Redeemer to be verie God and verie man, because he was to beare the punish∣ment due for our transgressions, and to present him selfe in the presence of his Fathers iudgement, as in our person, to suffer for our transgression, and inobedience, by death to ouercome him that was author of death. But because the on∣lie godhead could not suffer death, neither yet could the on∣lie manhood ouercome the same, he ioyned both together in one person, that the imbecillitie of the one should suffer, and be subiect to death (which we had deserued) and the in∣finite and inuincible power of the other, to wit, of the god∣head, should triumph and purchase to vs life, libertie, and perpetuall victorie, and so we confesi•• and moste vndoub∣tedlie beleeue.

Christes death, Passion, and B••ri••ll.

* 1.16 THat our Lord Iesus offered himselfe a voluntarie sa∣crifice vnto his Father for vs, that he suffered con∣tradiction of sinners, that he was wounded and plagued for our transgressions, that he being the cleane innocent lambe * 1.17of God, was damned in the presence of an earthlie iudge, that we should be absolued before the tribunall seate of our God, that he suffered, not onelie the cruell death of the Crosse (which was accursed by the sentence of God) but al∣so that he suffered for a season the wrath of his Father, which sinners had deserued. But yet we auow that he remained * 1.18the onelie welbeloued and blessed sonne of the Father euen in the midst of his anguish and torment, which he suffered in bodie and soule, to make the full satisfaction for the sins of the people. After the which we confesse and auow, that there remaineth no other sacrifice for sinne, which if anie affirme, we nothing doubt to auow, that they are blasphe∣mous against Christes death, and the euerlasting purgation and satisfaction purchased to vs by the same.

Resurrection.

* 1.19 WE vndoubtedlie beleeue, that insomuch as it was impossible that the dolours of death should retaine in bondage the author of life, that our Lord Iesus crucified,

dead and buried, who descended into hell, did rise againe for our iustification, and destroying of him, whoe was the author of death, brought life againe to vs that were subiect to death and to the bondage of the same: we knowe that his resurre∣ction * 1.20was confirmed by the testimonie of his ver••e enimies, by the resurrection of the dead, whose sepulchers did open and they did arise, and appeered to manie, within the City of Ierusalem. It was also confirmed by the testimonie of his Angells, and by the senses and iudgements of his ••postles and others, who had conuersation and did eate and drinke with him after his resurrection.

Ascension.

* 1.21 VVE nothing doubt, but the selfe same bodie, which was borne of the virgin, was crucified, dead, & bu∣ried, that it did rise againe, and as••end into the heauens, for the accomplishment of al things, where in our names, & for our comforte, he hath receiued all power in heauen and earth, where he sitteth at the right hand of the Father, crowned in his kingdome, aduocate, and onelie Mediatour for vs. Which glorie, honour, and prerogatiue, he alone a∣mongst * 1.22the brethren shal possesse, till that all his enimies be made his footestole.

As that we vndoubtedlie beleeue there shalbe a finall iudgement: to the execution wherof, we certainelie beleeue that the same our Lord Iesus shall visibly returne, euen as he was seene to ascend. And then we firmelie beleue, that the time of refreshing and restitution of all thinges shall come, in somuch that those, that from the beginning haue suffered violence, iniurie, and wrong, for righteousnes sake, shall in∣herite * 1.23that blessed immortalitie, promised from the begin∣ning: but contrariwise, the stubborne, inobedient, cruell op∣pressors, filthie persons, Idolaters, and all sortes of vnfaith∣full, shalbe cast into the dungeon of vtter darkenes, where their worme shall not die, neithet yet the fire shalbe extin∣guished. The remembrance of which daie, and of the iudge∣ment to be executed in the same, is not onelie to vs a bridle, wherby our carnall lustes are refrained, but also such inesti∣mable comforte, that neither maie the threating of world∣lie

princes, neither yet the feare of temporall death and present daunger, mooue vs to renounce and forsake the bles∣sed societie, which we the members haue, with our head & onelie mediatour Christ Iesus. Whom we confesse and auow * 1.24to be the Messias promised, the onelie head of his Church, our iust lawe giuer, our onelie high Priest, aduocate, and Mediatour. In which honours and office, if man or Angell presume to intrude themselues, we vtterly detest and abhor them, as blasphemous to our soueraigne and supreame go∣uernuor Christ Iesus.

Faith in the holie Ghost.

THis faith and the assurance of the same, proceedeth * 1.25not from flesh and bloode, that is to saie, from no na∣turall powers within vs, but is the inspiration of the holie Ghost: whome we confesse, God, equall with the Father & with the sonne, whoe sanctifieth vs, and bringeth vs into all veritie by his owne operation, without whome we should remaine for euer enimies to God, and ignorant of his sonne Christ Iesus. For of nature we are so dead, so blinde, & so per∣uerse, that neither can we feele when we are pricked, see the light when it shineth, nor assent to the will of God when it is reuealed, vnlesse the spirit of the Lord quicken that which is dead▪ remooue the darkenes from our mindes, and bowe our stubborne heartes, to the obedience of his blessed will. And so as we confesse that God the Father created vs, when we were not: as his sonne our Lord Iesus redeemed vs, when we were enimies to him: so also doe we confesse, that the holie Ghost doth sanctifie and regenerate vs, without all respect of anie merit proceeding from vs: be it before, or be * 1.26it after our regeneration. To speake this one thinge yet in more plaine wordes, as we willinglie spoile our selues of al•• honour, and glorie of our owne creation, and redemption, so doe we also of our regeneration, and sanctification: for of our selues we are not sufficient to thinke one good thought, but he who hath begone the worke in vs, is onelie he that * 1.27continueth in vs the same, to the praise and glorie of his vn∣deserued grace.

The cause of good workes.

* 1.28 SO that the cause of good workes we confesse to be not our free will, but the spirit of the Lord Iesus, whoe dwelling in our harts by true faith, bringeth forth such good workes, as God hath prepared for vs to walke in. For this we most boldlie affirme, that it is blasphemie, to saie, that Christ abideth in the heartes of such, as in whom there is no spirit of sanctification. And therefore we feare no•• to affirme, that murtherers, oppressers, cruell persecuters, adulterers, whormongers, filthy persons, Idolaters, dronkerds, the eues, and all workers of iniquitie, haue neither true faith, neither anie portion of the spirit of the Lord Iesus, so long as obsti∣natlie they continue in their wickednes. For how soone that euer the spirit of the Lord Iesus (which Gods elect chil∣dren receiue by true faith) taketh possession in the heart of euerie man, so soone doth he regenerate and renue the same man, so that he beginneth to hate that which before he lo∣ued, and beginneth to loue that, which before he hated. And from thence cometh that continual ba••tel which is be∣twixt the flesh and the spirit in Gods children: so that the * 1.29flesh and naturall man, according to the owne corruption, lusteth for thinges pleasing, and delectable vnto it selfe, grudgeth in aduersitie, is lifted vp in prosperitie, and at eue∣rie moment is prone and readie to offende the maiestie of * 1.30God. But the spirit of God which giueth witnessing to our spirit, that we are the sonnes of God, maketh vs to resist filthie pleasures, and to grone in Gods presence for deliue∣rance from this bondage of corruption. And finallie, so tri∣umpheth ouer sinne, that it raigneth not in mortall bodies. This battell haue not the carnall men, being destitute of Gods spirit, but doe follow and obeie sinne with greedines, and without repentance, euen as the Deuill and their cor∣rupt lusts do pricke them. But the Sonnes of god, as before is saide, doe fight against sinne, doe sobbe and mourne, when they perceiue themselues tempted in iniquitie: and if they fall they rise againe with vnfained repentance, and these things they do, not by their owne power, but by the power of * 1.31the Lord Iesus, without whome they were able to doe no∣thing.

What workes are reputed good before God.

WE confesse and acknowledge, that God hath giuen to man his holie law, in which not onlie are forbid∣den * 1.32all such workes as displease and offend his godlie maie∣stie, but also are commaunded, all such as please him, and as he hath promised to reward. And these workes be of two sortes. The one are done to the honour of God, the other t•• the profit of our neighbours: and both haue the reuealed will of God, for their assurance. To haue one God, to wor∣ship and honoure him, to call vpon him in all our troubles, to reuerence his holie name, to heare his word, to beleue the same, to communicate with his holie Sacraments, are the workes of the first table. To honour father, mother, Princes, Rulers, and superior powers, to loue them, to support them, * 1.33yea to obey their charges (not repugning to the commaun∣dement of God) to saue the liues of innocentes, to repre••▪ tyranny, to defend the oppressed, to keep our bodies clean•• and holie, to ••ue in sobernes and temperance, to deale i••∣stlie with all men, both in word and deede: and finally to re∣pres all appetite of our neighbours hurt, are the good works * 1.34of the second table, which are most pleasing and acceptable to God, as those workes that are commaunded by himselfe The contrarie whereof, is sinne most odious, which alwaies displeaseth him and prouol••eth him to anger. As not to ca•• vpon him alone, when we haue need, not to heare his wor•••• with reuerence, to contemne and despise it, to haue, or•••• worship Idolls, to mainteine and defend idolatrie, lightlie 〈◊〉〈◊〉 esteeme the r••u••r••nt name of God, to prophane, abuse, o•• contemne the Sacraments of Christ Iesus, to disobey or re∣sist * 1.35any that God h••th placed in authoritie, (whilest the•• passe not ouer the ••o indes of their office) to murther, or••o consent thereto, to be are hatred, or to suffer innocent bloo•• to be shed, if we may withstand it: and finallie, the trans∣gression of any other commaundement in the first or second table, we confesse or affirme to be sinne, by the which Gods hate and displeasure is kindled against the proude vnthank∣full world. So that good workes we affirme to be those one∣lie, that are done in faith, and at Gods commaundement▪ who 〈◊〉〈◊〉 his law hath expressed what the things be that please

him. And euill workes we affirme not onelie those, that ex∣presselie are done against Gods commaundement, but those also that in matters of religion, and in worshipping of God haue no other assurance, but the inuention and o∣pinion * 1.36of man: which God from the beginning hath euer re∣iected, as by the Prophet Esaie, and by our Master Christ Iesus, we are taught in these wordes: In vaine doe they worship me, teaching the doctrines and precepts of men.

The perfection of the law, and imperfection of man.

THe law of God we confesse, and acknowledge moste iust, most equall, most holie, and most perfect, com∣maunding those things, which being wrought in perfection, were able to giue light, and able to bring man to eternall fe∣licitie. * 1.37But our nature is so corrupt, so weake, and so vnper∣fit, that we are neuer able to fullfil the workes of the law in perfection. Yea, if we saie we haue no sinne, euen after we are regenerated, we deceiue our selues, and the verity of God is not in vs. And therefore it be houeth vs to apprehend Christ Iesus with his iustice and satisfaction, who is the ende and accomplishment of the law, by whome we are set at this li∣bertie, that the cursse and malediction of God fall not vpon vs, albeit we fulfil not the same in al points. For God the Fa∣ther beholding vs, in the body of his son Christ Iesus, accep∣teth our imperfit obedience, as it were persit, and couereth our workes, which are defiled with many spottes, with the iustice of his Sonne we doe not meane, that we are so set at libertie, that we owe no obedience to the law (for that before we haue plainlie confessed) but this we affirme, that no man in earth (Christ Iesus onelie excepted) hath giuen, gi∣ueth, or shall giue in worke that obedience to the law, which the law requireth. But when we haue done al things, we must fall downe and vnfein••dly confesse, that we are vnprofitable * 1.38seruantes. And therefore whosoeuer boaste themselues of the merites of their owne workes, or put their trust in the workes of supererogation, boast themselues of that which is nought, and put their trust in damnable Idolatrie.

Of the Church.

AS we beleeue in one God, Father, Sonne, and the * 1.39holie Ghost, so doe we most constantlie beleeue that from the beginning there hath bene, and now is, and to the ende of the worlde shall be, one Church, that is to saie, a companie and multitude of men chosen of God, who rightly * 1.40worship and imbrace him by true faith in Christ Iesus, who is the onelie head of the same Church, which also is the bo∣die and spouse of Christ Iesus, which Church is Catholike, that is vniuersall, because it conteineth the elect of all ages, of all realmes, nations, and tongues, be they of the Iewes, or * 1.41be they of the Gentiles, who haue communion and societie with god the father and with his Sonne Christ Iesus, through the sanctification of his holie spirit, and therefore it is called the communion, not of prophane persons, but of Saints: who as Citizens of the heauenlie Ierusalem, haue the fruition of the moste inestimable benefites, to wit, of one God, one * 1.42Lord Iesus, one faith, and of one Baptisme, out of the which Church, there is neither life nor eternall felicitie. And ther∣fore we vtterlie abhor the blasphemie of those that affirme, that men which liue according to equitie and iustice, shall * 1.43be saued, what religion so euer they haue professed. For as without Christ Iesus there is neither life nor saluation, so shal there none be participant thereof, but such as the fa∣ther hath giuen vnto his Sonne Christ Iesus, and those in time, to come vnto him, auow his doctrine, and beleeue in him (we apprehend the children with the faithful parents) This Church is inuisible knowne onelie to God, who alone knoweth whome he hath chosen, and comprehendeth as well (as said is) the elect that be departed, commonlie cal∣led the Church triumphant, as those that yet liue and fight against sinne and Satan, and shall liue hereafter.

The immortalitie of the soules.

THe elect departed are in peace and rest from their la∣bours: * 1.44not that they sleepe and come to a certaine obliuion, as some phantastikes doe affirme: but that they are deliuered from all feare and torment, and all temptation, to which we, and al Gods elect are subiect in this life, and ther∣fore

doe beare the name of the Church militant, as contra∣riwise, the reprobate and vnfaithful departed, haue anguish, torment, and paine, that can not be expressed. So that nei∣ther are the one, nor the other in such sleepe, that they feele not their torment, as the parable of Christ Iesus in the 16. * 1.45of Luke, his wordes to the theefe, and these wordes of the soules crying vnder the Altar (O Lorde thou art righteous and * 1.46i••st, how long shalt thou not reuenge our blood vpon these that dwell in the earth) doe testifie.

Of the notes by the which the true Church is discerned from the false, and who shall be iudge of the doctrine.

BEcause that Satan from the beginning hath laboured to decke his pestilent sinagogue with the title of the Church of God, and hath inflamed the heartes of cruell * 1.47murtherers, to persecute, trouble & molest the true Church and members thereof, as Caine did Abell, Ismaell Isaak, Esau Iacob, and the wholl priesthoode of the Iewes Christ Iesus himselfe and his Apostles after him: It is a thing most requisite, that the true Church be discerned from the filthie sinagogues, by cleare & perfit notes, lest we being deceiued, receiue and imbrace to our condemnation, the one for the * 1.48other. The notes, signes, and assured tokens, whereby the immaculate spouse of Christ Iesus, is knowne from the hor∣rible harlot, the Church malignant, we affirme are neither antiquitie, title vsurped, lineall descent, place appointed, nor multitude of men, approouing an errour: for Caine in age and title was preferred to Abell and Seth, Ierusalem had prerogatiue aboue al places of the earth, where also were the priests lineallie descended from Aaron, and greater number followed the Scribes, Pharisies and Priestes, then vnfained∣lie beleeued and approoued Christ Iesus and his doctrine: & yet, as we suppose, no man of sound iudgement will graunt, that any of the forenamed were the Church of God. The notes therefore of the true Church of God, we beleeue, con∣fesse, and auow to be, first, the true preaching of the worde of God, in the which God hath reuealed himselfe vnto vs, * 1.49as the writings of the Prophets and Apostles doe declare.

* 1.50 Secondlie the right administration of the Sacramentes of Christ Iesus, which must be annexed vnto the worde and promise of God, to seale & confirme the same in our hearts▪ * 1.51Lastlie, Ecclesiasticall discipline vprightlie ministred, as Gods word prescribeth, wherby vice is repressed, and vertue nourished. Whersoeuer then these former notes are seene, and of anie time continue (be the number ne••••r so fewe, aboue two or three) there without all doubt is the true Church of Christ, who, according to his promise, is in the midst of them. Not in the vniuersall, of which we haue be∣fore * 1.52spoken, but particular, such as was in Corinthus, Gal∣lacia, Ephesus, and other places, in which the ministery was planted by Paull, and were of himselfe named the Chur∣ches of God: and such Churches we the inhabitants of the Realme of Scotlande, professours of Christ Iesus, professe our selues, ••o haue in our Cities, townes, and places refor∣med. For the doctrine taught in our Churches is contained in the written worde of God, to wit, in the bookes of the olde and new Testaments, in those bookes we meane, which of the auncient haue beene reputed Canonicall. In the which we affirme that all thinges necessarie to be beleeued for the saluation of mankinde, are sufficientlie expressed▪ The interpretation whereof, we confesse, neither appertai∣neth to priuate nor publike person, neither yet to anie church, for any preheminence, or prerogatiue personal or lo∣call, which one hath aboue another, but appertaineth to the Spirit of God, by the which also the scripture was written. When controuetsie thē happeneth for the right vnderstand¦ing of any place or sentence of scripture, or for the reforma∣tion of anie abuse within the Church of God, we ought no•• so much to looke what men before vs haue saide or done, as vnto that, which the holie ghost vniformlie speaketh with∣in the bodie of the scriptures, and vnto that which Christ Iesus himselfe did, and commaunded to be done. For this is one thing vniuersally graunted, that the spirit of god, which * 1.53is the spirit of vnitie, is in nothing contrarie to himselfe. I•• then the interpretation, determination, or sentence of anie Doctor, Church, or Councell, repugne to the plaine worde of God, written in anie other place of the scripture, it is a thing moste certaine that there is not the true vnderstan∣ding

and meaning of the holie ghost: although that coun∣cels, Realmes, and nations haue approoued and receiued the same. For we dare not receiue nor admit••te anie inter∣pretation▪ which repugneth to anie principall point of our faith, or to anie other plaine texte of scripture, or yet vnto the rule of charitie.

The authoritie of the Scriptures.

* 1.54 AS we beleeue and confesse the scriptures of God suf∣ficientlie to instruct, and make the man of God per∣fect: so doe we affirme and auowe the authoritie of the same, to be of God, and neither to depende on men nor Angels. We affirme therefore, that such as alledge the scripture to haue no other authoritie, but that which it hath receiued from the Church, are blasphemous against God, and iniurious to the true Church, which alwaies heareth * 1.55and obeyeth the voice of her owne spouse and Pastour, but taketh not vpon her to be maistresse ouer the same.

Of the generall Councells, of their power, authoritie, and causes of their conuention.

AS we doe not rashlie damne that, which godlie men assembled together in generall Councel lawfully ga∣thered haue proponed vnto vs: so without iust examination doe we not receiue whatsoeuer is obtruded vnto men vnder the name of a general councell: for plaine it is, as they were men, so haue some of them manifestlie erred, and that in matters of great weight and importance. So farre then as the Councel prooueth the determination and commaunde∣ment that it giueth, by the plaine worde of God, so soone doe we reuerence and embrace the same. But if men vnder the name of a Councel pretende to forge vnto vs newe Arti∣cles of our faith, or to make constitutions repugning to the worde of God, then vtterlie we must refuse the same, as the doctrine of Deuils, which draweth our soules from the voice of our onelie God, to follow the doctrine and constitutions * 1.56of men. The cause then why that generall Councels came together, was neither to make anie perpetuall lawe, which

God before had not made, neither yet to forge new articles of our beliefe, neither to giue the word of God authoritie: much lesse, to make that to be his word, or yet the true in∣terpretation of the same, which was not before his holie will expressed in his word. But the cause of councels (we meane of such as merit the name of Councels) was partlie for con∣futation of heresies, for giuing publike confession of their faith to the posteritie following, which both they did, by the authoritie of Gods written word, and not by anie opinion of prerogatiue, that they could not erre, by reason of their generall assemblie. And this we iudge to haue beene the chiefe cause of general Councells The other was for good pollicie and order to be constitute, obserued in the Church, wherein (as in the house of God) it becommeth all things to be done decentlie, and in order. Not that we thinke that one pollicie and one order in ceremonies can be appointed for all ages, times, and places: for as ceremonies, such as men haue deuised, are but temporall, so maie and ought they to be changed, when they rather suffer superstition, then that they edifie the Church vsing the same.

Of the Sacramentes.

AS the fathers vnder the law besides the veritie of the sacrifices, had two cheefe Sacramentes, to wit, Cir∣cumcision, and the Passeouer, the despisers and contemners whereof, were not reputed for Gods people: so we acknow∣ledge and confesse, that we now in the time of the Gospell haue two chiefe Sacraments onelie, instituted by the Lord Iesus, and commaunded to be vsed of all those, that will be reputed members of his bodie, to wit, Baptisme, and the Supper or table of the Lord Iesus, called the communion of his bodie and his bloode. And these Sacramentes as well of the olde, as of the new Testament, now instituted of god, not onelie to make a visible difference betwixt his people & those that were without his league, but also to exercise the faith of his children, and by participation of the same Sa∣cramentes to seale in their heartes the assurance of his pro∣mise, and of that most blessed coniunction, vnion, and socie∣tie, which the elect haue with their heade Christ Iesus. And thus we vtterlie damne the vanitie of those, that affirme sa∣cramentes to be nothing else but naked and bare signes. No,

we assuredlie beleeue, that by baptisme we are ingrafted in Christ Iesus, to be made partakers of his iustice, by which our sins are couered, and remitted. And also that in the Supper rightlie vsed, Christ Iesus is so ioyned with vs, that he be∣commeth the verie nourishment & food of our soules. Not that we imagine any trans••ubstantiation of the bread in Christs naturall bodie, and of wine in his naturall blood as the Papists haue perniciously taught▪ and damnablie belee∣ued: but this vnion and coniunction, which we haue with the bodie and blood of Christ Iesus in the right vse of the Sacra∣mente, is wrought by operation of the holie Ghost, who by true faith carieth vs aboue all things that are visible, carnal, and earthlie, and maketh vs to f••••de vpon the bodie and bloode of Christ Iesus, which was once broken and shed for vs, which now is in heauen, and appeareth in the presence of his father for vs: and notwithstanding the farre distance of place, which is betwixt his bodie now glorified in the hea∣uen, and vs now mortall in this earth▪ yet we must assuredlie beleeue, that the breade which we breake is the communi∣on of Christs body, and the cup which we blesse, is the com∣munion of his bloode, so that we confesse and vndoubtedlie beleeue, that the faithfull in the right vse of the Lords table, doe so eate the bodie and drinke the bloode of the Lord Ie∣sus, that he remaineth in them, and they in him. Yea they are so made flesh of his flesh, and bone of his bones, that as the eternall Godheade giueth to the flesh of Christ Iesus (which of the owne condition and nature was mortall and corruptible) life and immortalitie, so doeth Christ Iesus his his flesh and bloode eaten and drunken by vs, giue vnto vs the same prerogatiues. Which albeit we confesse are nei∣ther giuen vnto vs at this time onelie, neither yet by the proper power and vertue of the Sacrament onelie, yet we affirme, that the faithfull, in the right vse of the Lordes table, haue such coniunction with Christ Iesus, as the na∣turall man cannot apprehend: yea, and further we affirme, that albeit the faithfull oppressed by negligence, and manly infirmitie, doe not profit so much as they would, in the ve∣rie instant action of the Supper, yet shall it after bring fruite forth, as liuelie seede sowne in good ground. For the holie spirit, which can neuer be deuided from the right instituti∣on

of the Lord Iesus, will not frustrate the faithfull of the fruite of that mysticall action: but all this we saie commeth of true faith which apprehendeth Christ Iesus, who onelie maketh his Sacraments effectuall vnto vs. And therefore whosoeuer slaundereth vs, as that we affirme or beleeue Sacraments to be onely naked and bare signes, doeth iniury vnto vs, and speaketh against the manifest trueth. But this liberallie and frankelie we confesse, that we make distincti∣on betwixt Christ Iesus, in his eternal substance, and betwixt the elementes, in the sacramentall signes. So that we will neither worship the signes, in place of that which is signified by them, neither yet do we despise, & interpret them as vn∣profitable, and vaine, but doe vse them with all reuerence, examining our selues diligentlie before that so we doe. Be∣cause wee are assured by the mouth of the Apostle, that such as eate of that bread, & drinke of that cup vnworthe∣lie, are guiltie of the bodie and of the bloode of Christ Ie∣sus▪

Of the right administration of the Sacramentes.

THat sacraments be rightlie ministred, we iudge two thinges requisite: the one, that they be ministred by lawful ministers, whome we affirme to be onely they, that are appointed to the preaching of the word, into whose mouthes, God hath put some sermon of exhortation, they being men lawfullie chosen there to by some Church. The other that they be ministred in such elements, and in such sort, as God hath appointed: else we affirme that they cease to be right sacraments of Christ Iesus. And therefore it is that we fl•••• the societie with the papisticall Church, in par∣ticipation of their sacraments, first, because their ministers are no ministers of Christ Iesus (yea, this is more horrible, they suffer women, whome the holie Ghost will not suffer to teach in the congregation, ••o baptize:) and secondlie, be∣cause they haue so adulterated both the one sacrament, and the other, with their owne inuentions, that no parte of Christes action abideth in the originall puritie. For oile, salte, spattle, and such like in baptisme, are but mens in∣uentions: adoration, veneration, bearing through streetes

and townes, & keeping of bread in boxes or boists, are pro∣phanation of Christes sacraments, and no vse of the same. For Christ Iesus saide, Take eate, &c. Doe you this in remem∣berance of me. By which words and charge, he sanctitied bread and wine to be the Sacrament of his holy body and bloode, to the end that the one should be eaten, and that all should drinke of the other, and not that they should be kept, to be worshipped and honoured as God, as the Papists haue done heretofore: who also haue committed sacriledge, stealing from the people the one part of the sacrament, to wit, the blessed cup. Moreouer that the sacraments be rightlie vsed, it is required, that the end & cause for which sacraments were instituted, be vnderstanded, and obserued, as well of the Minister, as by the receiuers. For if the opinion be chan∣ged in the receiuer, the right vse ceaseth, which is most eui∣dent, by the reiection of the sacrifices: as also if the teach∣er plainlie teach false doctrine, which were odious and ab∣hominable before God (albeit they were his own ordinance) because the wicked men vse them to another end, then God hath ordained. The same we affirme of the Sacraments in the Papistical Church, in which we affirme the wholl action of the Lord Iesus to be adultered, as well in the externall forme, as in the end and opinion. What Christ Iesus did, and commaunded to be done, is euident, by the Euangelists and by Saint Paul: what the Priest doth at his ••ul••••r, we neede not to rehearse. The end and cause of Christes insti∣tution, and why the selfe same should be vsed, is expressed in these wordes: Doe ye this in rememberance 〈◊〉〈◊〉 me. As of••e as you shall eate this breade, and drinke of this ••uppe, you shall shew foorth, that is, extoll, preach, magnifie, and praise the Lordes death till he come. But to what ende and in what opinion the Priestes saie their masse, let the wordes of the same, their owne Doctours and writings 〈◊〉〈◊〉 wit, that they, as me∣diatours betwixt Christ and his Church▪ do offer vnto God the father, a sacrifice propitiatory for the sinnes of the quick and the dead: which doctrine as blasphemous to Christ Ie∣sus, and making derogation to the 〈◊〉〈◊〉 of his onelie sacrifice, once offered for purgation of all those that shall be sanctified, we vtterlie abhorre, detest, and renounce.

To whome sacraments appertaine.

WE confesse and acknowledge, that baptisme ap∣perteineth as wel to the infants of the faithfull, as vnto them that be of age and discretion. And so we damne the error of the Anabaptistes, who denie baptisme to ap∣perteine to children, before they haue faith and vnderstan∣ding. But the supper of the Lord, we confesse to appertein to such onelie, as be of the housholde of saith, and can trie & examine themselues, as well in their faith, as in their du∣tie towardes their neighbours. Such as eat and drink at that holie table without faith, or being at dissention with their breethren, do eat vnworthelie: and therefore it is, that in our Church, our ministers take publike and particular exa∣mination of the knowledge and conuersation of such, as are to be admitted to the table of the Lord Iesus.

Of the ciuill maigistrates.

WE confesse and acknowledge Empires, kingdomes▪ dominions, and cities, to be distincted and ordai∣ned by God: the powers and authoritie in the same, be ••t of Emperours in their empires, of Kinges in their realmes, Dukes and Princes in their dominions, and of other magi∣strates in their cities, to be Gods holy ordinance, ordai∣ned for manifestation ofhis owne glorie, and for the sin∣gular profitte and commoditie of mankinde▪ so that whoso∣euer goeth about to take away, or to confound the whol state of ciuill pollicies, now long established, we affirme the same men, not onelie to be enimies to mankinde, but also wicked∣lie to fight against Gods expressed wil. We farther confesse & acknowledge, that such persons as are placed in authoritie, are to be beloued, honored, feared, and holden i•• moste re∣uerent estimation: because they are the lieuete••an••es of God, in whose seates God himselfe doth sit and ••••••ge, yea, euen the iudges and Princes themselues, to whome by God is giuen the sworde, to the praise and defence of good men, and to reuenge and punish all malefactours. Moreouer, to Kinges, Princes, Rulers, and Magistrates, we affi me that chiefelie and moste principallie, the conseruation and pur∣gation of the Religion appertaineth, so that not onelie they are appointed for ciuill pollicie, but also for manteinance of

the true Religion, and for suppressing of idolatrie and su∣perstition whatsoeuer. As in Dauid, Iosaphat, Ezcehias, Iosi∣as, and others highlie commended for their zeale in that case, maie be espied. And therefore we confesse and auow▪ that such as resist the supreame power, doing that thing which appertaineth to his charge, do resist gods ordinance, and therefore cannot be guiltles. And farther we affirme, that whosoeuer denie vnto them their aide, counsell, and comforte, whilest the Princes and rulers vigilantlie trauell in execution of their office, that the same men denie their helpe, support, and counsell, to God, who by the presence of his lieftenant doth craue it of them.

The giftes freelie giuen to the Church.

ALbeit that the word of God truelie preached, and the Sacraments rightlie ministered, and discipline exe¦cuted according to the word of God, be the certaine and in∣fallible signes of the true Church, yet we meane not that e∣uery particuler person ioyned with such company, is an elect member of Christ Iesus. For we acknowledge and confesse that darnell, cockell, and chaffe maie be sowen, grow: and in great aboundance lie in the middest of the wheat, that is, the reprobate maie be ioyned in the societie of the elect, and maie externallie vse with them the benefites of the word and sacramentes. But such being but temporall profes∣sors in mouth, and not in heart, doe fall backe and continue not to the end. And therefore they haue no fruit of Christs death, resurrection, nor ascension: but such as with heart vnfainedlie beleeue, and with mouth boldlie confesse the Lord Iesus, as before we haue said, shall moste assuredlie re∣ceiue these giftes: First, in this life, the remission of sinnes, and that by onelie faith in Christes blood. In so much that albeit sinne remaine and continuallie abide in these our mortall bodies, yet it is not imputed vnto vs, but is remit∣ted and couered with Christes iustice. Secondlie, in the ge∣nerall iudgement, there shalbe giuen to euerie man and wo∣man, resurrection of the flesh. For the sea shal giue her dead: the earth those that therein be inclosed, yea the eternall god shall stretch out his hand on the dust, and the dead shall arise vncorruptible, and that in the substance of the same

flesh that euerie m••n now beareth, to receiue according to their workes, glorie, or punishment. For such as now de∣light in va••itie▪ crueltie, filthines, superstition, or idolatrie, shallbe adiudged to the fire vnquencheable: in which they shall be tormented for euer, as well in their owne bodies, as in their ••o••les, which now they giue to serue the deuill inall abhomination. But such as continue in well doing to the ende, b••ldlie professing the Lord Iesus, we constantlie be∣leene that they shall receiue glorie, honour, and immorta∣litie to raigne for euer in life euerlasting, with Christ Iesus, to whose glorified body all his elect shall be made like, when he shalll appeare againe in iudgement, and shall render vp the kingdome to God his Father, who then shalbe and euer shal remaine all in all things, God blessed for euer: to whome with the Sonne, and with the holie Ghost, be all honour and glorie, now and euer. So be it.

Notes

• * 1.1

  Deut. 6. Isa. 44. Deut. 4.
• * 1.2

  Mat. 28. Gen. 1.
• * 1.3

  Pro. 16.
• * 1.4

  Gen. 1. 2▪
• * 1.5

  Gen. 3.
• * 1.6

  Eph 3. Rom. 5. Ioh. 3. Rom. 5. 8.
• * 1.7

  Gen. 3. Gen. 12. 15. Isa. 7. 8.
• * 1.8

  Ezec. 16. Gen. 12. 13. Exod. 1. 2. Ezod 20.
• * 1.9

  Ios••. 1. 25. ••. Reg. 17.
• * 1.10

  2. Reg. 24 25 Deut. 28. Ier. 39. Esdr. 1. Agge. 1. •• Zach. 3.
• * 1.11

  Galat. 4. Luc. 1. 2.
• * 1.12

  Eph. 1. Heb. 2.
• * 1.13

  Iohn. 20.
• * 1.14

  Iohn. 1. Iohn. 20.
• * 1.15

  Isa. 53.
• * 1.16

  Heb. 10. Esa 53.
• * 1.17

  Deut. 21. Gal. 3.
• * 1.18

  Heb. 10. 1.
• * 1.19

  Act. 2. 3. Rom. 6.
• * 1.20

  Math. 28. Mat 27. Ioh. 20. 21.
• * 1.21

  Act. 1. Mat. 28▪
• * 1.22

  1▪ Ioan. 2. 1. Tim. 2. Psa. 110.
• * 1.23

  Apoc. 2••. Esa▪ 66.
• * 1.24

  Esa. 1. Col. 1. Heb. 9. 10.
• * 1.25

  Mat. 16. Ioh. 1••. 15. 19.
• * 1.26

  Rom. 5.
• * 1.27

  ••. Cor▪ 3.
• * 1.28

  Ioh. 13. Ephes. 2.
• * 1.29

  Gal. 5.
• * 1.30

  Rom. 3.
• * 1.31

  Ioh. 15.
• * 1.32

  Ex••d. 20. Deut. 5.
• * 1.33

  Ephes. 6.
• * 1.34

  Ezech. 22. ••e••. 22 Esa. 50. ••. Thess 4. ••uc. 2.
• * 1.35

  Rom 11. Ezech. 22.
• * 1.36

  Esa. 26. Mat. 15.
• * 1.37

  Rom. 7. Psal. 19. Deut. 5. Rom. 10. 1. Ioh. 1. Rom▪ 10. Gal. 3. Deut 26. Eph. 1. Rom. 4.
• * 1.38

  Luc. 16.
• * 1.39

  Mat. 3. 8.
• * 1.40

  Ephes. 1. Col 1. Ephes. 5.
• * 1.41

  Apoc. 7.
• * 1.42

  Eph. 2.
• * 1.43

  Ioh. 5. 6.
• * 1.44

  Apoc. 14. Apoc. 7.
• * 1.45

  Luc. 16.
• * 1.46

  Apoc. 6.
• * 1.47

  Gen. 4. 21. 27.
• * 1.48

  Mat. 23. Ioh. 11. Act. 3.
• * 1.49

  Ioh. 1. 10.
• * 1.50

  Rom. 4.
• * 1.51

  1. Cor. 5.
• * 1.52

  Act. 16. 18. 1. Cor▪ 2. Act. 20.
• * 1.53

  1. Cor. 12.
• * 1.54

  1. Tim. 3.
• * 1.55

  Iohn. 10.
• * 1.56

  1. Tim. 〈◊〉〈◊〉