The Case of the Earl of Argyle, or, An Exact and full account of his trial, escape, and sentence wherein are insert the act of Parliament injoining the test, the confession of faith, the old act of the king's oath to be given at his coronation : with several other old acts, made for establishing the Protestant religion : as also several explications made of the test by the conformed clergy : with the secret councils explanation thereof : together with several papers of objections against the test, all framed and emitted by conformists : with the Bishop of Edinburgh's Vindication of the test, in answer thereunto : as likewise a relation of several matters of fact for better clearing of the said case : whereunto is added an appendix in answer to a late pamphlet called A vindication of His Majestie's government and judicatories in Scotland, especially with relation to the Earl of Argyle's process, in so far as concerns the Earl's trial.

THE Confession of the Faith, and Doctrine, Believed, and professed by the Protestants of Scotland, exhibited to the Estates of the same in Parliament, and by their publick Vots autho∣rized, as a Doctrine grounded upon the infallible Word of God. As the same Confession stands recorded. Ja. 6. p. 1. c: 4. Anno 1567.

I. Of God.

WE confesse, and acknowledge ane onely God, to whom onely we must cleave, whom onely we must serve, whom only we must worship, and in whom onely we must put our trust, who is Eternal, Infinit, Unmeasurable, Incomprehensible, Om∣nipotent, Invisible, ane in substance, and yet distinct in three Persons, the Father, the Sonne, and the holie Ghost. By whom we confesse and believe all things in heaven and earth, aswel Visible as Invisible; to have been created, to be retained in their being, and to be ruled, and guided by his inscrutable Providence, to sik end, as his Eternal Wisdome, Good∣ness, and Justice has appointed them, to the manifestation of his own glorie.

II. Of the Creation of Man.

WE confess and acknowledge, this our God to have created man, to wit, our first father Adam, in his own Image and similitude, to whom he gave Wisedome, Lordship, Iu∣stice, Free will, and clear knowledge of himself, so that in the hail nature of man there could be noted no imperfection. Fra quhilk honour and perfection, Man and Woman did both fall, the Woman being deceived be the Serpent, and Man obeying the voyce of the Woman, both conspiring against the Soveraign Majestie of God, who in expresse words had before threatned death, if they presumed to eat of the forbidden Tree.

III. Of Original Sinne.

BE quhilk transgression, commonlie called Original Sinne, was the image of God utterlie defaced in Man, and he and his posteritie of nature became enemies to God, slaves to Sa∣than, and servants unto sin, in samiekle that death everlasting has had; and shall have power and dominion, over all that have not been, are not, or shall not be regenerated from above, quhilk regeneration is wrought by the power of the holie Ghost working in the hearts of the elect of God ane assured faith in the promise of God, revealed to us in his word, be quilk Faith we apprehend Christ Jesus with the graces, and benefits promised in him.

IV. Of the Revelation of the Promise.

FOR this we constantlie believe, that God after the fearful and horrible defection of man fra his obedience, did seek Adam again, 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 should break down the serpents head, that is, he should destroy the works of the Devil; quhilk promise, as it was repeated, and made mair cleare from time to time; so was it embraced with joy, and maist constantly received of all the faithful from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus, all (we mean the faithful fathers under the law) did see the joyful day of Christ Jesus, and did rejoyce.

V. Of The continuance, increase, and preservation of the Kirk.

WE maist constantly believe that God preserved, instructed, multiplyed, honoured, de∣cored, and from death called to life, his Ki••k, in all ages, fra Adam till the coming of Christ Jesus in the flesh: For Abraham he called from his fathers countrey, him he instructed, his seedhe multiplyed, the same he marvelously preserved, and mair marvelously delivered from the bondage and tyranny of Pharaoh; to them he gave his Laws, constitutions and ceremonies, them he possessed in the Land of Canaan, to them after Iudges, and after Saul, he gave David to be King, to whom he made promise, that of the fruit of his Ioynes should ane sit for ever upon his regnall 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, by Idolatry: and albeit that for their stubborn contempt of justice, he was compelled to give them into the hands of their enemies, as before was threatned by the mouth of Moses, in sameikle that the hally City was de∣stroyed, the temple burnt with fire, and the haile land left desolate, the space of lxx years, yet of mercy did he reduce them again to Jerusalem, where the City, and Temple were reedified, and they, against all temptations and assaults of Sathan, did abide till the Messias came, accord∣ing to the promise.

VI. Of the Incarnation of Christ Jesus.

WHEN the fulness of time came, God sent his Son, his eternal wisdome, the substance of his own glory, into this World, who took the nature of man-head of the substance of wo∣man, to wit of a virgin, and that by operation of the Holy Ghost, and so was born the just seed of ••avid, the Angel of th•• great counsell of God, the very Messias promised, whom we con∣fess and acknowledge Emmanuel, very God and very man, two perfect natures united, and joyned in one person. By quhilk our Confession we condemn the damnable, and pestilent here∣fies of Arrius, Marchion, Eutiches, Nest••rius, and sik others, as either did deny the eternity of his God-head, or the verity of his human nature, or confounded them, or yet divided them.

VII. Why it behoved the Mediator to be very God, and very man.

WE acknowledge, and confess, 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.

VIII. Of Election.

FOR that same eternal God and Father, who of meer grace elected us in Christ Jesus his son, before the foundation of the World was laid, appointed him to be our head, our brother, our pastor, and great Bishop of our souls: But because that the enmity betwixt the justice of God and our sins was sik, that no flesh by it self could, or might have attained unto God, it behoved that the Son of God should descend unto us, and take to himself a bo∣die of our bodie, flesh of our flesh, and bone of our bones, and so become the Mediator betwixt God and man, giving power to so many as believe in him to be the sons of God, as himself does witness. I passe up to my Father, and to your Father, to my God, and to your God: Be quhilk maist haly fraternity whatsoever we have tynt in Adam is restored unto us again: And for this cause we are not afraid to call God our Father, not sameikle because he has created us quhilk we have common with the reprobate) as for that, that he has given to us his only Son,

to be our brother, and given unto us grace to acknowledge and imbrace him for our only Medi∣ator as before is said; it behoved farther the Messias and Redeemer to be very God and very man, because he was to underly the punishment due for our transgressions, and to pre∣fent himself in the presence of his Fathers Iudgement, as in our person, to suffer for our trans∣gression, and inobedience, by death to overcome him that was author of death. But because the onely God-head could not fuffer death, neither yet could the onely man-head overcome the samine, he joyned both together in one person, that the imbecillity of the ane should suffer, and be subject to death (quilk we had deserved) And the infinite and invincible power of the other, to wit, of the goodhead should triumph, and purchase to us life, liberty, and perpetual victory: And so we confess, and maist undoubtedly believe.

IX. Of Christs Death, Passion, and Burial.

THAT our Lord Iesus offered himself a voluntary Sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded, and plagued for our transgressions, that he being the clean innocent Lamb of God, was damned in the presence of ane earthly Iudg, that we should be absolved before the tribunal seat of our God, that he suffered not only the cruel death of the Cross [quhilk was accursed by the sentence of God,] but also that he suffered for a season the wrath of his Father, quhilk sinners had deserved. But yet we avow, that he remained the only well-beloved and blessed Son of his Father, even in the midst of his anguish, and torment, quhilk he suffered in body and soul, to make the full satisfaction for the sins of his people. After the quhilk, we confess, and avow that there remains no other Sacrifice for sin, quhilk if any affirm, we nothing doubt to avow, that they are blasphemous against Christs death, and the everlasting purgation, and satisfaction purchased to us by the same.

X. Of his Resurrection.

WE undoubtedly believe, that in samiekle as it was impossible that the dolours of death should retain in bondage the Author of life, that our LORD JESUS crucified, dead, and buried, who descended into hell, did rise again, for our justification, and destroying him who was the Author of death, brought life again to us that were subject to death, and to the bondage of the same. We know, that his Resurrection was confirmed by the testimony of his very enemies, by the Resurrection of the dead, whose Sepulchres did open, and they did rise, and appeared to many, within the City Jerusalem. It was also confirmed by the testimony of his Angels, and by the senses, and judgments of his Apostles, and of others, who had con∣versation, and did eat and drink with him, after his Resurrection.

XI. Of his Ascension,

WE nothing doubt, but the self-same body, quhilk was born of the Virgin, was crucifyed, dead, and buried, and quhilk did rise again, did ascend into the heavens, for the accom∣plishment of all things, where, in our names, and for our comfort, he has received all power in heaven, and earth, where he sits at the right hand of the Father, inaugurate | in his Kingdom, Advocate and onely Mediator for us. Quhilk Glory, Honour and Preroga∣tive, he alone among the brethren sall possess, till that all his Enemies be made his fotostool, as that we undoubtedly believe they sall be in the finall judgement: To the execution whereof we cer∣tainly beleive, that the same our Lord Iesus sall as visibly return, as that he was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things sall come, in samiekle that they that fra the beginning have suffered violence, injury and wrong, for right∣eousness sake, sall inherit that blessed immortality promised fra the beginning. But contrari∣wise, the stubborn, inobedient, cruell oppressours, filthy persons, idolaters, and all such sorts of unfaithfull, sall be cast into the dungeon of utter darkness, where the worm sall not die, neither yet their fire sall be extinguished. The remembrance of quhilk day, and of the judge∣ment to be executed in the same, is not onely to us a bridle, whereby our carnal lusts are re∣frained, but also such inesteemabe comfort, that neither may the threatning of Worldly Princ∣es, neither yet the fear of temporal death, and present danger, move us to renounce and for∣sake that blessed society which we the members have with our Head and only Mediator, Christ Iesus, whom we confess and avow to be the Messias promised, the only head of his Kirk, our just Lawgiver, our only high Priest, Advocate and Mediator: In which Honours and Offices, if Manor Angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Soveraign and Supreme Governour, Christ Iesus.

XII. Of Faith in the Holy Ghost.

THis our Faith, and the assurance of the same, proceeds not from flesh and blood; that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost: Whom we confess God equal with the Father, and with the Son, who sanctifies us, and brings us in all verity, by his own operation, without whom we should remain for ever enemies to God, and ignorant of his Son Christ Jesus: For of nature we are so dead, so blind, and so

perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed, unless the Spirit of the Lord Jesus quicken that which is dead, remove the darkness from our minds, and bow our stubborn hearts to the obedience of his blessed will. And so as we confess, that God the Father created us, when we were not: As his Son, our Lord Iesus, redeemed us, when we were enemies to him; so also do we confess, that the Holy Ghost doth sanctifie, and regenerate us, without all respect of any me∣rit proceeding from us; be it before, or be it after our Regeneration. To speak this one thing yet in more plain words: As we willingly spoil our selves of all honour, and glory of our own Creation, and Redemption; so do we also of our Regeneration, and Sanctification: For of our selves we are not sufficient to think one good thought, but he who has begun the work in us is only he that continues us in the same, to the praise and glory of his undeserved Grace.

XIII. Of The cause of good works.

SO that the cause of good works, we confess to be not our free will, but the Spirit of the Lord Iesus, who dwelling in our hearts by true faith, brings forth such works as God has prepared for us to walk in. For this we most boldly affirm, that blasphemy it is to say, that Christ abides in the hearts of such as in whom there is no Spirit of Sanctification. And there∣fore we fear not to affirm, that Murtherers, Oppressors, cruel Persecutors, Adulterers; Whoremongers, filthy Persons, Idolaters, Drunkards, Thieves, and all workers of Iniqui∣ty, have neither true Faith, neither any portion of the Spirit of the Lord Iesus, so long as ob∣stinately they continue in their wickedness. For how soon that ever the Spirit of the Lord Iesus [which Gods elect children receive by true Faith] takes possession in the heart of any man, so soon does he regenerate, and renew the same man. So that he begins to hate that which be∣fore he loved, and begins to love that which before he hated, and from thence comes that con∣tinual battel which is betwixt the Flesh, and the Spirit in Gods Children; still the flesh and na∣tural man, according to its own corruption, lusts for things pleasant and delectable unto it self, and grudges in adversity, is lifted up in prosperity, and at every moment is prone and ready to offend the Majesty of God. But the Spirit of God, which gives witnessing to our Spi∣rit, that we are the Sons of God, makes us to resist filthy pleasures, and to groan in Gods presence, for deliverance from this bondage of corruption. And finally, to triumph over sin, that it reign not in our mortal bodies. This battel hath not the carnal man, being destitute of Gods Spirit, but does follow, and obey sin with greediness, and without repentance, even as the Devil, and their corrupt Lusts do prick them. But the Sons of God, as before was said, do fight against sin, do sob and mourn, when they perceive themselves tempted in iniquity: and if they fall, they rise again with earnest and unfeigned repentance, and these things they do not by their own power, but by the power of the Lord Iesus, without whom they were able to do nothing.

XIV. What works are reputed good before God.

WE confess and acknowledg, that God has given to man his holy Law, in which not only are forbidden all such work as displease, and offend his godly Majesty, but also are commanded all such as please him, and as he has promised to reward. And these works be of two sorts. The one is done to the honour of God, the other to the profit of our Nighbours: and both have the revealed will of God for their assurance. To have one God, to worship, and honour him, to call upon him in all our troubles, to reverence his holy Name, to hear his word, to beleeve the same, to communicate with his holy Sacraments, are the works of the first Table. To honour Father, Mother, Princes, Rulers, and Superior Powers: to love them, to support them, yea to obey their charges (not repugning to the commandment of God) to save the lives of Innocents, to repress Tyranny, to defend the oppressed, to keep our bodies clean and holie, to live in soberness, and temperance, to deal justly with all men both in word and deed: And finally, to repress all appetite of our Neighbours hurt, are the good works of the second Table, which are most pleas∣ing and acceptable unto God, as those works that are commanded by himself: The contrary whereof is sin most odious, which always displeases 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 con∣temn and despise it, to have or to worship Idols, to maintain, & defend Idolatry, lightly to esteem the reverend name of God, to prophane, abuse, or contemn the Sacraments of Christ Jesus, to disobey or resist any that God has placed in Authority [while they pass not over the bounds of their Office] to murther; or to consent thereto, to bear hatred, or to let Innocent blood be shed, if we may withstand it. And finally, the trangression of any other commandment in the first or second Table, we confess and affirm to be sin, by the which Gods anger and displeasure is kind∣led against the proud unthankful world. So that good works we affirm to be those only, that are done in Faith, and at Gods commandment, who in his Law has expressed what the things be that please him. And evil works we affirm to be not only those that expresly are done against Gods commandment; but those also that in matters of Religion, and worshipping of God, has no other assurance but the invention and opinion of man: which God from the beginning has ever rejected, as by the Prophet Esay, and by our Master Christ Jesus, we are taught in these words, Invain do they worship me, teaching for doctrines the precepts of men.

XV. Of The perfection of the Law, and the imperfection of Man.

THe Law of God we confesse, and acknowledge most just, most equal, most holy, and most perfect, commanding those things which being wrought in perfection, were able to give life, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and so imperfect, that we are never able to fulfil the works of the Law in perfection. Yea, if we say we have no sin, even after we are regenerated, we deceive our selves, and the verity of God is not in us. And therefore it behoves us to apprehend Christ Jesus, with his Justice, and Satisfaction, who is the end, and accomplishment of the Law, by whom we are set at this liber∣ty, that the Curse, and Malediction of God fall not upon us, albeit we fulfil not the same in all points. For God the Father beholding us in the body of his Son Christ Jesus, accepts our im∣perfect obedience, as it were perfect, and covers our works, which are defiled with many spots, with the Justice of his Son. We do not mean, that we are so let at liberty, that we owe no obe∣dience to the Law (for that before we have plainly confessed,) but this we affirm, that no man in earth (Christ Jesus only except) has given, gives, or shall give in work, that obedience to the Law, which the Law requires. But when we have done all things, we must fall down, and unfeignedly confess, that we are unprofitable Servants. And therefore whosoever boasts themselves of the merits of their own works, or put their trust in the works of Supererogation, boast themselves in that which is naught, and put their trust in damnable Idolatry.

XVI. Of the Kirk.

AS we believe in one God, Father, Son, and Holy Ghost; so do we most constantly believe, that from the beginning there has been, and now is, and to the end of the World shall be, one Kirk; that is to say, one company and multitude of men chosen of God, who rightly worship, and embrace him by true Faith in Christ Jesus, who is the only Head of the same Kirk, which also is the Body, and Spouse of Christ Jesus, which Kirk is Catholick, that is, Universal, because it contains the Elect of all ages, of all Realms, Nations, and Tongues, be they of the Jews, or be they of the Gentiles, who have Communion, and Society with God the Father, and with his Son Christ Jesus, through the Sanctification of his Holy Spirit; and therefore it is called the Com∣munion, not of prophane persons, but of Saints, who as Citizens of the Heavenly Jerusalem, have the fruition of the most inestimable benefits, to wit, of one God, one Lord Jesus, one Faith, and one Baptism: Out of the which Kirk there is no other life, nor eternal felicity. And therefore we utterly abhor the blasphemy of them that affirm, that men which live ac∣cording to Equity, and Justice shall be saved, what Religion that ever they have professed: For as without Christ Jesus there is no other Life nor Salvation; so shall there none be participant there∣of, but such as the Father has given unto his Son Christ Jesus, and they that in time come unto him, avow his Doctrine, and believe into him (we comprehend the Children with the faithful Parents.) This Kirk is invisible, known only to God, who alone knows whom he has chosen, and comprehends as well (as said is) the Elect that be departed▪ commonly called the Kirk trium∣phant, as those that yet live, and fight against sin, and Satan, and shall live hereafter.

XVII. Of The Immortality of the Soul.

THe Elect departed are in peace, and rest from their labours: not that they sleep, and come to a certain oblivion, as some Phantasticks do affirm: but that they are delivered from all fear, and torment, and all temptation, to which we, and all God's Elect are subject in this life; and therefere do bear the name of the Kirk-Militant: As contrary wise, the reprobate, and un∣faithful departed, have anguish, torment, and pain, that cannot be expressed: So that neither are the one nor the other in such sleep, that they feel not their happiness nor torment, as the Pa∣rable of Christ Jesus in the 16. of Luke, his words to the Thief, and these words of the Souls crying under the Altar: O Lord, thou that art righteous, and just, How long shalt thou not revenge our blood upon these that dwell in the earth? does declare.

XVIII. Of the Notes by the which the true Kirk is discerned from the false, and who shall be Iudge of the Doctrine.

BEcause that Sathan from the beginning has laboured to deck his pestilent Synagogue with the title of the Kirk of God, and has inflammed the hearts of cruel murtherers, to persecute, trouble, and molest the true Kirk, and Members thereof, as Cain did Ab••l, Ishmael Isaac, Esau Jacob, and the whole Priesthood of the Jews, Christ Jesus himself, and his Apostles after him. It is one thing most requisite, that the true Kirk be discerned from the filthy Synagogues, by clear, and per∣fect Notes, lest we being deceived, receive and embrace to our own condemnation, the one for the other. The notes, signs, and assured tokens, whereby the immaculate Spouse of Christ Jesus is known from the horrible Harlot, the Kirk Malignant, we affirm, are neither Anti∣quity, Title usurped, Lineal descent, Place appointed, nor Multitude of men approving ane error: Cain in Age and Title was preferred to Abel and Seth: Jerusalem had prerogative above all places of the earth, where also were the Priests lineally descended from Aaron. And greater numbers followed the Scribes, Pharisees, and Priests, than unfeignedly believed and approved

Christ Jesus, and his Doctrine: And yet as we suppose, no man of sound judgment will grant, that any of the forenamed were the Kirk of God. The notes therefore of the true Kirk of God, we believe, confess, and avow to be, first, the true preaching of the Word of God, in the which God has revealed himself unto us, as the Writings of the Prophets and Apostles do de∣clare. Secondly, the right Administration of the Sacraments of Christ Iesus, which must be annexed unto the word, and promise of God, to seal, and confirm the same in our hearts. Lastly, Ecclesiastical Discipline uprightly ministred, as God's Word prescribes, whereby Vice is repressed, and Vertue nourished. Wheresoever then these former notes are seen, and of any time continue (be the number never so few, about two or three) there without all doubt is the true Kirk of Christ, who according unto his promise, is in the midst of them: Not that universal, of which we have before spoken, but particular, such as was in Corintbus, Galatia, Ephesus, and other places, in which the Ministry was planted by Paul, and were of himself named the Kirks of God: and such Kirks we the Inhabitants of the Realm of Scotland, Professors of Christ Jesus, profess our selves to have in our Cities, Towns, and places reformed: For the Doctrine taught in our Kirks is contained in the written Word of Godto wit, in the Books of the Old & New Testament, in those Books, we mean, which of the Ancients have been reputed Canonical. In the which we affirm, that all things necessary to be believed, for the salvation of Mankind, is suffici∣ently expressed. The interpretation whereof, we confess, neither appertains to private nor publick persons, neither yet to any Kirk▪ for any preheminence, or prerogative, personally and locally, which one has above another, but appertains to the Spirit of God, by the which also the Scripture was written. When controversie then happens, for the right understanding of any place, or sentence of Scripture, or for the reformation of any abuse within the Kirk of God, we ought not so much to look what men before us have said or done, as unto that which the H. Ghost uniformly speaks, within the body of the Scriptures, and unto that which Christ Iesus him∣self did, and commanded to be done. For this is one thing universally granted, that the Spirit of God, which is the Spirit of Unity, is in nothing contrarious unto himself. If then the Interpretation, Determination, or Sentence of any Doctor, Kirk or Council, repugne to the plain word of God, written in any other place of the Scripture, it is a thing most cer∣tain, that there is not the true understanding & meaning of the Holy Ghost, altho that Coun cils, Realms and Nations have approved, and received the same: For we dare not receive nor admit any interpretation, which repugnes to any principal point of our faith, or to any other plain text of Scripture, or yet unto the rule of charity.

XIX. Of The Authority of the Scriptures.

AS we believe, and confess the Scriptures of God sufficient to instruct, and make the man of God perfect; so do we affirm, and avow the Authority of the same, to be of God, and nei∣ther to depend on Men, nor Angels. We affirm therefore, that such as alledg the Scripture, to have no other Authority, but that which it has received from the Kirk, to be blasphemous a∣gainst God, and ••njurious to the true Kirk, which always hears, and obeys the voice of her own Spouse, and Pastor, but takes not upon her to be Mistres over the same.

XX. Of General Councils, of their Power, Authority, and cause of their Convention.

AS we do not rashly damn that which godly men assembled together in General Council, law∣fully gathered, have proponed unto us; so without just examination, dare we not receive whatsoever is obtruded unto men under the name of General Councils: For plain it is, as they were men, so have some of them manifestly erred, and that in matters of great weight and im∣portance. So far then as the Council proves the determination, and commandment that it gives, by the plain word of God, so soon do we reverence and embrace the same. But if men under the name of a Council, pretend to forge unto us new Articles of our Faith, or to make Consti∣tutions repugning to the Word of God, then utterly we must refuse the same, as the Doctrine of Devils, which draws our souls from the voice of our only God, to follow the Doctrines and Constitutions of men. The cause then why that General Councils conveened, was neither to make any perpetual Law, which God before had not made, neither yet to forge new Articles of our Belief, nor to give the Word of God Authority, much less to make that to be his Word, or yet the true Interpretation of the same, which was not before, by his holy will, expressed in his word: But the cause of Councils (we mean of such as merit the name of Councils) was partly for confutation of Heresies, and for giving publick confession of their Faith to Posterity follow∣ing, which both they did by the authority of Gods written Word, and not by any Opinion or Prerogative, that they could not erre, by reason of their general Assembly-And this we judg to have been the chief cause of General Councils. The other was for good Policy, and Order to be constitute, and observed in the Kirk, in which (as in the house of God) it becomes, all things to be done decently, and in order. Not that we think, that any policy, and order in Ceremo∣nies, can be appointed for all ages, times, and places: For as Ceremonies, such as men have devised, are but temporal, so may, and ought they to be changed, when they rather foster Su∣perstition, than that they edifie the Kirk, using the same.

XXI. Of the Sacraments.

AS the Fathers under the Law, besides the verity of the Sacrifices, had two chief Sacra∣ments, to wit, Circumcision and the Passeover, the despisers and contemners whereof were not reputed of Gods People; so do we acknowledg and confess, that we now in the time of the Evangel, have two chief Sacraments only instituted by the Lord Jesus, and commanded to be used of all these that will be re••uted Members of his Body; to wit, Baptism, and the Sup∣per or Table of the Lord Jesus, called the Communion of his Body and Blood. And these Sacraments as well of Old, as New Testament, were instituted of God, not only to make a visible difference betwixt his People, and these that were without his League; but also to exercise the faith of his Children, and by participation of the same Sacraments to seal in their hearts the assurance of his promise, and of that most blessed conjunction, union and society, which the Elect have with their, Head Christ Jesus. And thus we utterly damn the vanity of them, that affirm Sacraments to be nothing else but naked and bare signs. No, we assuredly believe, that by Baptism we are ingrafted in Christ Jesus, to be made pertakers of his Justice, by which our sins are covered and remitted. And also that in the Supper rightly used, Christ Jesus is so joyned with us, that he becomes very nourishment, and food of our souls. Not that we imagine any Transubstantiation of Bread into Christs natural Body, & of Wine into his natural Blood, as the Papists have perniciously taught, and damnably believed; but this U∣nion and Conjunction which we have with the Body and Blood of Christ Iesus, in the right use of the Sacraments, is wrought by the operation of the Holy Ghost, who by true faith carries us a∣bove all things that are visible, carnal, and earthly, and makes us to feed upon the Body and Blood of Christ Iesus, which was once broken and shed for us; who now is in Heaven, and appears in the presence of his Father for us: And yet notwithstanding the far distance of place which is betwixt his body now glorified in Heaven, and us now mortal in this earth; yet we most assuredly believe, that the bread which we break, is the Communion of Christs Body, and the Cup which we bless, is the Communion of his Blood. So that we confess, and undoubt∣edly believe that the faithful in the right use of the Lords Table, do so eat the Body and drink the Blood of the Lord Iesus, that he remains in them, and they in him. Yea, they are so made flesh of his flesh, and bone of his bones, that as the eternal Godhead has given to the flesh of Christ Iesus (which of its own condition and nature, was mortal and corruptible) life and immortality; so does Christ Iesus his flesh and blood eaten and drunken by us, give unto us the same Prerogatives. Which albeit we confess are neither given unto us at that time only, nei∣ther yet by the proper power and virtue of the Sacrament only; yet we affirm that the faithful in the right use of the Lords Table has such Conjunction with Christ Iesus, as the natural man cannot apprehend. Yea, and further we affirm, That albeit the faithful oppressed by negligence, and manly infirmity, does not profit, so much as they would, in the very instant Action of the Supper; yet shall it after bring fruit forth, as lively seed sown in good ground. For the Holy Spirit which can never be divided from the right Institution of the Lord Iesus, will not frustrate the faithful of the fruit of that mystical Action; but all this, we say, comes of true faith, which apprehends Christ Iesus, who only makes this Sacrament effectual unto us. And therefore whosoever slanders us, as that we affirm or believe Sacraments to be naked and bare signs, do in∣jury unto us, and speak against the manifest truth. But this liberally and frankly we consess, that we make a distinction betwixt Christ Iesus in his Eternal substance, and betwixt the Ele∣ments in the sacramental signs; so that we will neither worship the signs in the place of that which is signified by them; neither yet do we despise and interpret them as junprofitable and vain, but do use them with all reverence, examining our selves diligently, before that so we do; because we are assured by the mouth of the Apostle, that such as eat of that Bread, and drink of that Cup unworthily, are guilty of the Body, and Blood of Christ Iesus.

XXII. Of the right Administration of the Sacraments.

THAT Sacraments be rightly ministred, we judge two things requisite: the one, that they be ministred by lawful Ministers, whom we affirm to be only these that are appointed to the preaching of the word, into whose mouths God has put some sermon of Exhortation, they being men lawfully chosen thereto by some Kirk. The other, that they be ministred in such Elements, and in such sort as God has appointed, else we affirm that they cease to be the right Sa∣craments 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 no Ministers of Christ Jesus; yea (which is more horrible) they suffer Women, whom the Holy Ghost will not suf∣fer to teach in the Congregation, to Baptize. And secondly, because they have so adulterated both the one Sacrament, and the other, with their own inventions, that no part of Christs Action abides in the original purity: For Oyl, Salt, Spitle, and such like in Baptism, are but mens inventions; Adoration, Veneration, bearing throw Streets and Towns, and keeping of bread in boxes, are Prophanation of Christs Sacraments, and no use of the same. For Christ Jesus said, Take, eat, &c. do ye this in rememberance of me: By which words and charge he sanctified Bread and Wine to the Sacrament of his Holy Body and Blood, to the end that the one should

be eaten, and that all should drink of the other, and not that they should be keeped to be wor∣shipped, and honoured as God, as the Papists have done heretofore, who also commited Sacri∣ledg, stealing from the people the one part of the Sacrament, to wit, the blessed Cup. More∣over, that the Sacraments be rightly used, it is required, that the end, and cause why the Sa∣craments were institute, be understood and observed, as well of the Ministers as the Receivers: For if the opinion be changed in the Receiver, the right use ceases, which is most evident by the rejection of the Sacrifice; as also if the Teacher plainly teach false Doctrines, which were odi∣ous and abominable before God (albeit they were his own Ordinance) because that wicked men use them to another end than God has ordained: The same affirm we of the Sacraments in the Papistical Kirk; in which we affirm the whole action of the Lord Iesus to be adulterated, as well in the external form, as in the end and opinion. What Christ Iesus did, and commanded to be done, is evident by the Evangelists, and by Saint Paul: What the Priest does at his Altar we need not to rehearse. The end and cause of Christs institution, and why the selfsame should be used, is expressed in these words, Do ye this in rememberance of me; as oft as ye shall eat of this bread, and drink of this cup, ye shall shew forth, that is, extol, preach, magnifie and praise the Lords death, till he come. But to what end, and in what opinion, the Priests say their Mass, let the words of the same, their own Doctors; and Writings witness: to wit, that they, as Me∣diators betwixt Christ and his Kirk, do offer unto God the Father, a Sacrifice propitiatory for the sins of the quick and the dead; Which Doctrine as blasphemous to Christ Jesus, and making derogation to the sufficiency of his only sacrifice, once oftered for Purgation of all these that shall be sanctified, we utterly abhor, detest, and renounce.

XXIII. To whom Sacraments appertain

WE confess and acknowledg, that Baptism appertains as well to the Infants of the faithful, as unto them that be of age, and discretion; and so we damn the error of the Anabaptists, who deny Baptism to appertain to children, before that they have Faith, and Understanding: but the Supper of the Lord, we confess to appertain to such only as be of the houshold of Faith, and can try and examine themselves, as well in their Faith, as in their duty towards their Neighbours. Such as eat, and drink at that holy Table, without Faith, or being at dissension, and division with their brethren, do eat unworthily. And therefore it is, that in our Kirk, our Ministers take publick, and particular examination of the knowledg, and conversation of such as are to be ad∣mitted to the Table of the Lord Jesus.

XXIV. Of the Civil Magistrate.

WE confess and acknowledg, Empires, Kingdoms, Dominions and Cities, to be distincted, and ordained by God: the powers and authority in the same, be it of Emperors in their Empires, of Kings in their Realms, Dukes and Princes in their Dominions, and of other Magistrates in the Cities, to be Gods holy Ordinance, ordained for manifestation of his own Glory, and for the singular profit, and commodity of Mankind: So that whosoever goeth about to take away, or to confound the whole state of Civil Policies, now long established, we affirm the same men, not only to be enemies to mankind, but also wickedly to fight against God's express will. We farther confess and acknowledg, that such persons as are placed in Authority are to be loved, honoured, feared, and holden in most reverent estimation; be∣cause that they are the Lieutenants of God, in whose Sessions God himself does sit and judg: yea, even the Iudges and Princes themselves, to whom by God is given the sword, to the praise and defence of good men, and to revenge and punish all open malefactors. Moreover to Kings, Princes, Rulers and Magistrates, we affirm, that chiefly and most principally the conserva∣tion and purgation of the Religion appertains; so that not only they are appointed for Civil Po∣licy, but also for maintenance of the true Religion, and for suppressing of Idolatry and Super∣stition whatsoever, as in David, Iehosaphat Ezechias, I••sias, and others highly commended for their zeal, in that case, may be espied. And therefore we confess and avow, that such as resist the supreme Power, doing that thing which appertains to his charge do resist Gods Ordinance: and therefore cannot be guiltless. And farther we affirm, that whosoever denies unto them their aid, counsel and comfort, whist the Princes and Rulers vigilantly travel in execution of their Office, that the same men deny their help, support, and counsel to God, who by the presence of his Lieu∣tenant does crave it of them.

XXV. Of the gifts, freely given to the Kirk.

ALbeit the word of God truly preached, and the Sacraments rightly ministred, and Disci∣pline executed, according to the word of God, be the certain and infallible signs of the true Kirk; we mean not, that every particular person joyned with such company, be an elect member of Christ iesus: For we acknowledg and confess, that dornel, cockle and chaff, may be sown, grow, and in great abundancely in the midst of the wheat; that is, the Reprobate may be joyned in the society of the Elect, and may externally use with them the be∣nefits of the word and Sacraments: But such being but temporal professors, in mouth, but not in heart, do fall back, and continue not to the end: And therefore have they no fruit of Christs

Death, Resurrection, nor Ascension: but such as with heart unfeignedly believe, & with mouth boldly confess the Lord Iesus, as before we have said, shall most assuredly receive these gifts. First, In this life, remission of sins, and that by only Faith in Christs blood, in so much, that albeit sin remains, and continually abides in these our mortal bodies, yet it is not imputed unto us, but is remitted, and covered with Christs Justice. Secondly, in the general Judgment there shall be given, to everyman, and woman, resurrection of the flesh: for the Sea shall give her dead; the Earth these that therein be inclosed: yea, the Eternal God shall stretch out his hand on the dust, and the dead shall arise uncorruptible, and that in the substance of the self-same flesh that every man now bears, to receive according to their works, glory, or punishment: For such as now delight in vanity, cruelty, filthiness, superstition or idolatry, shall be adjudged to the fire unquenchable, in which they shall be tormented for ever, as well in their bodies as in their souls, which now they give to serve the Devil in all abomination. But such as continue in well-doing to the end, boldly professing the Lord Jesus, we constantly believe, that they shall receive glory, honour and immortality, to reign for ever in life everlasting with Christ Iesus, to whose glorified body all his Elect shall be made like, when he shall appear again in Iudgment, & shall render up the Kingdom to God his Father, who then shall be, and ever shall re∣main, in all things, God blessed for ever: To whom, with the Son, and with the Holy Ghost, se all honour and glory now and ever. So be it.

Arise O Lord, and let thine enemies be confounded, let them flee from thy presence that hate thy godly Name. Give thy Servants strength to speak thy VVord in boldness••; and let all Nations cleave to thy true Knowledge Amen.

Thir Acts, and Articles, were read in the face of Parliament, and ratified by the three Estates, at Edinburgh, the 17. day of August, the year of God 1560. years.

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