and maist constantlie received of al the faithfull, from Adam to Noe, from Noe to Abraham, from Abraham to David, and so furth to the incarnatioun of Christ Jesus, all (we meane the faithfull Fathers under the Law) did see the joyfull daie of Christ Jesus, and did rejoyce. [631] lætitia recepta, et constanter credita est ab omnibus fidelibus, ab Adamo ad Noam, a Noa ad Abrahamum, ab Abrahamo ad Davidem, ac reliquis deinceps patribus, qui vixerunt sub lege fideles usque ad incarnationem Christi. Hi inquam omnes jucundissimos Jesu Christi dies viderunt, et gavisi sunt. Art. V. Art. V. OF THE CONTINUANCE, INCREASE, AND PRESERVATIOUN OF THE KIRK. DE PERPETUA SUCCESSIONE, INCREMENTO ET CONSERVATIONE ECCLESIÆ. We maist constantly beleeve, that God preserved, instructed, multiplied, honoured, decored, and from death called to life, his Kirk in all ages fra Adam, till the cumming of Christ Jesus in the flesh. [632] For Abraham he called from his Fathers cuntry, him he instructed, his seede he multiplied; [633] the same he marveilouslie preserved, and mair marveilouslie delivered from the bondage and tyrannie of Pharaoh; [634] to them he gave his lawes, constitutions and ceremonies; [635] them he possessed in the land of Canaan; [636] to them after Judges, [637] and after Saul, [638] he gave David to be king, [639] to whome hee made promise, that of the fruite of his loynes suld ane Illud quoque constanter persuasum habemus, quod Deus cunctis deinceps ætatibus, ab Adamo ad Jesu Christi adventum in carnem, ecclesiam suam conservaverit, erudierit, multiplicaverit, honore affecerit, decoraverit, et a morte ad vitam evocaverit. Evocavit enim Abrahamum e patria, ac majorum suorum sedibus: eum erudiit, semen ejus multiplicavit, multiplicatum mirabiliter conservavit; mirabilius etiam e servitute ac tyrannide Pharaonis exemit. His (posteros Abrahami intelligimus) leges suas, instituta, et ceremonias dedit. Hos ad possidendam terram Canaan introduxit. His judices, his Saulem, his Davidem regem dedit: cui
sit for ever upon his regall seat. [640] To this same people from time to time he sent prophets, to reduce them to the right way of their God: [641] from the quhilk oftentimes they declined be idolatry. [642] And albeit that for their stubborne contempt of Justice, he was compelled to give them in the hands of their enimies, [643] as befoir was threatned be the mouth of Moses, [644] in sa meikle that the haly cittie was destroyed, the temple burnt with fire, [645] and the haill land left desolate the space of lxx years: [646] zit of mercy did he reduce them againe to Jerusalem, where the cittie and temple were reedified, and they against all temptations and assaultes of Sathan did abide, till the Messias come, according to the promise. [647] promisit e fructu lumborum ejus futurum, qui perpetuo super regium ejus thronum sederet. Ad hanc ipsam gentem diversis subinde temporibus misit prophetas, qui eam in viam Dei sui reducerent: a qua sæpe ad idolorum cultus deflexerant. Et quanquam ob protervum justitiæ contemptum sæpe eos potestati inimicorum permiserat (quemadmodum antea per Mosen comminatus erat) adeo ut sancta civitas eversa fuerit, templum incensum, ac universa eorum regio per spatium septuaginta annorum in vastam redacta solitudinem: nihilominus misericordia adductus, eos Hierosolymam reduxit; ac civitate instaurata, templo restituto, juxta promissionem eis factam, adversus omnes artes atque oppugnationes Satanæ adventum ibi Messiæ expectaverunt. Art. VI. Art. VI. OF THE INCARNATION OF CHRIST JESUS. DE INCARNATIONE JESU CHRISTI. Quhen the fulnes of time came, God sent his Sonne, his eternall Wisdome, the substance of his awin glory in this warld, quha tuke the nature of man-head of the substance of woman, to wit, of a virgine, and that be operatioun of the holie Ghost: and so was borne the just Cum plenitudo temporis venisset, Deus Filium suum, æternam suam sapientiam, et gloriæ suæ substantiam misit in hunc mundum. Isque Filius, co-operante Spiritu Sancto, humanam assumpsit naturam ex feminæ, ejusdemque virginis, substantia. Atque ita editum
seede of David, the Angell of the great counsell of God, the very Messias promised, whome we confesse and acknawledge Emmanuel, very God and very man, two perfit natures united, and joyned in one persoun. [648] Be quhilk our Confessioun we condemne the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and sik uthers, as either did denie the eternitie of his God-head, or the veritie of his humaine nature, or confounded them, or zit devided them. est justum illud semen Davidis, Angelus ille magni consilii. Idem verus fuit Christus in lege promissus; quem nos agnoscimus et confitemur Emmanuel, verum Deum, verum hominem, unamque, quæ ex duabus perfectis naturis constet, personam. Hoc itaque nostra confessione damnamus perniciosam et pestilentem Arii, Marchionis, Eutychis, Nestorii, et aliorum id genus hominum, hæresim, qui aut æternitatem divinitatis ejus negant, aut humanæ naturæ veritatem; aut utramque in eo naturam confundunt, aut separant. Art. VII. Art. VII. WHY IT BEHOOVED THE MEDIATOR TO BE VERY GOD AND VERY MAN. CUR OPORTEAT MEDIATOREM ET PACIFICATOREM VERUM ESSE DEUM ET VERUM HOMINEM. We acknawledge and confesse, that this maist wonderous conjunction betwixt the God-head and the man-head in Christ Jesus, did proceed from the eternall and immutable decree of God, from quhilk al our salvatioun springs and depends. [649] Agnoscimus item et fatemur, hanc maxime admirabilem divinitatis cum humanitate conjunctionem, ab æterno et immutabili Dei decreto profectam: unde omnis nostra solus emanat ac pendet. Art. VIII. Art. VIII. OF ELECTION. DE ELECTIONE. For that same eternall God and Father, who of meere grace elected Idem enim sempiternus Deus, ac Pater, qui ex mera sua gratia
us in Christ Jesus his Sonne, befoir the foundatioun of the warld was laide, [650] appointed him to be our Head, [651] our Brother, [652] our Pastor, and great Bischop of our sauls. [653] Bot because that the enimitie betwixt the justice of God and our sins was sik, that na flesh be it selfe culd or might have attained unto God: [654] It behooved that the Sonne of God suld descend unto us, and tak himselfe a bodie of our bodie, flesh of our flesh, and bone of our bones, and so become the Mediator betwixt God and man, [655] giving power to so many as beleeve in him, to be the sonnes of God; [656] as himselfe dois witnesse, I passe up to my Father, and unto zour Father, to my God, and unto zour God. [657] Be quhilk maist holie fraternitie, quhatsaever wee have tynt in Adam, is restored unto us agayne. [658] And for this cause, ar we not affrayed to cal God our Father, [659] not sa meikle because he hes created us, quhilk we have common with the reprobate; [660] as for that, that he hes given to us his onely Sonue, to be our brother, [661] and given unto us grac e, to acknawledge and imbrace him for our onlie nos in Christo Jesu Filio suo elegit, antequam mundi jacta essent fundamenta, eum nobis caput, fratrem, pastorem, ac magnum animorum nostrorum pontificem designavit. Sed quia tam aversa, atque inimica peccatis nostris erat Dei justitia, ut nulla per se caro ad Deum pervenire posset, Deum Filium oportuit ad nos descendere, et corpus e nostro corpore, carnem e carne, os ex ossibus assumere, atque ita idoneum mediatorem et pacificatorem inter Deum et hominem fieri; qui potestatem daret iis qui in eum crederent, ut filii Dei fierent, quemadmodum ipse testificatur, Vado ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum: ac per hanc sanctissimam fraternitatem, quicquid in Adamo amiseramus, iterum nobis est restitutum; ideoque Deum patrem nostrum appellare non dubitamus, non tam quod ab eo creati sumus id enim nobis cum reprobis est commune, quam quod indulserit, ut unicus ejus Filius frater nobis fieret; idque nobis gratificatus est, ut hunc unum interpretem et pacificatorem, ut est
Mediatour, as before is said. It behooved farther the Messias and Redemer to be very God and very man, because he was to underlie the punischment due for our transgressiouns, and to present himselfe in the presence of his Fathers Judgment, as in our persone, to suffer for our transgression and inobedience, [662] be death to overcome him that was author of death. Bot because the onelie God-head culd not suffer death, [663] neither zit culd the onlie man-head overcome the samin, he joyned both togither in one persone, that the imbecillitie of the ane, suld suffer and be subject to death, quhilk we had deserved: And the infinit and invincible power of the uther, to wit, of the God-head, suld triumph and purchesse to us life, libertie, and perpetuall victory: [664] And so we confesse, and maist undoubtedly beleeve. superius memoratum, agnosceremus et amplecteremur. Præterea necesse erat, ut qui verus Messias et redemptor esset futurus, idem verus homo et verus esset Deus: quippe qui poenas esset pensurus, quas nostro delicto commeriti eramus; et ante tribunal patris sese repræsentaturus esset, ut in poena luenda pro nostro delicto et inobedientia, nostram sustineret personam, ac morte sua mortis autorem superaret. Et quia nec sola divinitas pati, nec sola humanitas vincere mortem poterat, utramque in unam coaptavit personam: ut alterius infirmitas morti, quam commerueramus esset obnoxia; alterius, id est divinitatis, invicta et immensa vis, de morte triumpharet, nobisque vitam, libertatem, ac perpetuam pareret victoriam. Atque sic confitemur, maximeque indubitanter credimus. Art. IX. Art. IX. OF CHRIST'S DEATH, PASSION, AND BURIAL. DE MORTE PASSIONE, ET SEPULTURA CHRISTI. That our Lord Jesus offered himselfe a voluntary Sacrifice unto his Father for us, [665] that he suffered contradiction of sinners, that he was wounded and plagued for our transgressiouns, [666] that hee being the Item asseveramus, et pro certo persuasum habemus quod Dominus noster Jesus Christus Patri sese victimam ultro pro nobis obtulerit: quod a peccatoribus contumeliis sit vexatus, quod pro nostris
cleane innocent Lambe of God, [667] was damned in the presence of an earthlie Judge, [668] that we suld be absolved befoir the tribunal seat of our God. [669] That hee suffered not onlie the cruell death of the Crosse, quhilk was accursed be the sentence of God; [670] bot also that he suffered for a season the wrath of his Father, [671] quhilk sinners had deserved. Bot zit we avow that he remained the only welbeloved and blessed Sonne of his Father, even in the middest of his anguish and torment, quhilk hee suffered in bodie and saule, to mak the full satisfaction for the sinnes of the people. [672] After the quhilk we confesse and avow, that there remaines na uther Sacrifice for sinne, [673] quhilk gif ony affirme, we nathing dout to avow, that they ar blasphemous against Christs death, and the everlasting purgatioun and satisfactioun purchased to us be the same. peccatis vulnera passus, quod cum purus et innocens Dei agnus esset, ad tribunal terreni judicis fuerit damnatus, ut nos ante tribunal Dei nostri absolveremur: quod non modo mortem incruce atrocem, et Dei ore execratam subierit; sed, quam peccatores meruerunt, iram patris ad tempus tulerit. Nihilo tamen minus asseveramus, quod in medio etiam dolore et cruciatu, quos animo pariter et corpore pertulit (ut peccata hominum plene lueret), semper unice charus et benedictus patri filius esse perseveravit, Deinde fatemur atque etiam affirmamus, nullum post illud pro peccato restare sacrificium. Si qui autem contra affirment, nihil dubitamus eos blasphemos adversus Christi mortem, et æternam ejus purgationem, ac satisfactionem, per quam sua morte patrem nobis placavit, asserere. Art. X. Art. X. OF THE RESURRECTION. DE RESURRECTIONE. We undoubtedly beleeve, that in sa mekle as it wes impossible, that the dolours of death sulde reteine in bondage the Author of life, [674] that our Lord Jesus crucified, dead and Pro certo etiam credimus, quod quatenus fieri non poterat, ut mortis dolores perpetuam haberent potestatem adversus autorem vitæ, Dominus Jesus, qui cruci affixus,
buryed, quha descended into hell, did ryse agayne for our Justificatioun, [675] and destroying of him quha wes the Author of death, brocht life againe to us, that wer subject to death, and to the bondage of the same. [676] We knaw that his Resurrectioun wes confirmed be the testimonie of his verie Enemies, [677] be the resurrectioun of the dead, quhais Sepultures did oppen, and they did ryse, and appeared to mony, within the Cittie of Jerusalem. [678] It wes also confirmed be the testimonie of his Angels, [679] and be the senses and judgements of his Apostles, and of uthers, quha had conversatioun, and did eate and dnnk with him, after his Resurrection. [680] mortuus et sepultus fuerat, quique ad inferos descenderat, iterum surrexit, ut nos justificaret: et autore mortis (cui æque ac morti eramus obnoxii) devicto, vitam nobis restituit. Scimus etiam resurrectionem ejus fuisse confirmatam acerbissimorum ipsius inimicorum testimoniis; item resurrectione mortuorum, qui apertis sepulchris revixerunt, ac in urbe Hierosolyma compluribus se videndos exhiberunt: Confirmata est etiam testimoniis angelorum, item apostolorum, qui eum viderunt et contrectarunt; aliorum item complurium, qui post resurrectionem, consuetudine ejus usi familiariter, cum eo ederunt et biberunt. Art. XI. Art. XI. OF THE ASCENSION. DE ASCENSIONE. We nathing doubt, bot the self same bodie, quhilk was borne of the Virgine, was crucified, dead, and buried, and quhilk did rise againe, did ascend into the heavens, for the accomplishment of all thinges: [681] Quhere in our names, and for our comfort, he hes received all power in heaven and eirth, [682] quhere he sittes at the richt hand of the Father, inaugurate in his kingdome, Neque dubitamus quin idem corpus, quod ex virgine natum, cruci affixum, mortuum, et resuscitatum fuerat, in coelum ascendent, ut omnia impleret nostro nomine, et ad nostri consolationem accepit omnium potestatem in coelo et in terra; et regno suscepto sedet ad dextram patris, patronus et unicus intercessor pro nobis. Atque hanc gloriam, honorem et prærogativam