OF THE NOTIS, BE THE QUHILK THE TREWE KIRK IS DECERNIT FRA THE FALSE, AND QUHA SALL BE JUDGE OF THE DOCTRINE.

OF THE NOTIS, BE THE QUHILK THE TREWE KIRK IS DECERNIT FRA THE FALSE, AND QUHA SALL BE JUDGE OF THE DOCTRINE.

QUIBUS INDICIIS VERA ECCLESIA DISTINGUATUR A FALSA, ET QUIS IN ECCLESIASTICÆ DOCTRINÆ CONTROVERSIIS SIT JUDEX. Because that Sathan from the beginning hes laboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes inflamed the hertes of cruell murtherers to persecute, trouble, and molest the trewe Kirk and members thereof, as Cain did Abell, [741] Ismael Isaac, [742] Esau Jacob, [743] and the haill Priesthead of the Jewes Christ Jesus himselfe, and his Apostles Quia Satan ab initio semper laboravit, ut pestilentem synagogam veræ Dei ecclesiæ titulo insigniret, animosque crudelium homicidarum accendit, ut veram ecclesiam ejusque membra premerent, turbarent, et infestarent (velut Cain Abel, Ismaal Isaac, Esau Jacob, totusque sacerdotum Judaicorum ordo, primum Christum ipsum, deinde Apostolos ejus capitali odio sunt persecuti)

after him. [744] It is ane thing maist requisite, that the true Kirk be decerned fra the filthie Synagogues, be cleare and perfite notes, least we being deceived, receive and imbrace, to our awin condemnatioun, the ane for the uther. The notes, signes, and assured takens whereby the immaculate Spouse of Christ Jesus is knawen fra the horrible harlot, the Kirk malignant, we affirme, are nouther Antiquitie, Title usurpit, lineal Descence, Place appointed, nor multitude of men approving ane error. For Cain, in age and title, was preferred to Abel and Seth: [745] Jerusalem had prerogative above all places of the eird, [746] where alswa were the Priests lineally descended fra Aaron, and greater number followed the Scribes, Pharisies, and Priestes, then unfainedly beleeved and approved Christ Jesus and his doctrine: [747] And zit, as we suppose, no man of sound judgment will grant, that ony of the forenamed were the Kirk of God. The notes therefore of the trew Kirk of God we beleeve, confesse, and avow to be, first, the trew preaching of the Worde of God, into the quhilk God hes revealed himselfe unto us, as the writings of the Prophets and imprimis necessarium videtur, veram ecclesiam ab impura synagoga certis et manifestis distinguere indiciis; ne in eum incidamus errorem, ut alteram pro altera cum nostro amplectamur exitio. Notas autem et indicia, quibus intemerata Christi sponsa ab impura illa et abominanda meretrice (ecclesiam impiorum intellige) discerni possit, asseveramus, neque ab antiquitatis prærogativa repetendas, nec usurpatis falso titulis, nec a successione perpetua episcoporum, nec a certi loci designatione, nec a multitudine hominum in eundem errorem consentientium. Cain enim ætate et primogeniture prærogativa Abel et Seth anteibat; item Hierosolyma, cætera totius orbis oppida; huc accedebat in sacerdotibus, ab Aarone usque, perpetua familiæ et successionis series; majorque erat eorum numerus qui scribas et Pharisæos sectabantur, quam qui Jesum Christum ejusque doctrinam ex animo probabant: neque tamen arbitramur quemquam, cui purum et solidum sit judicium, commissurum ut ulli ex iis quas modo commemoravi ecclesiis Dei nomen attribuat. Igitur, quam nos veram Dei ecclesiam credimus et fatemur ejus primum est indicium, vera Verbi

Apostles dois declair. Secundly, the right administration of the Sacraments of Christ Jesus, quhilk man be annexed unto the word and promise of God, to seale and confirme the same in our hearts. [748] Last, Ecclesiastical discipline uprightlie ministred, as Goddis Worde prescribes, whereby vice is repressed, and vertew nurished. [749] Wheresoever then thir former notes are seene, and of ony time continue (be the number never so fewe, about two or three), there, without all doubt, is the trew Kirk of Christ: Who, according unto his promise, is in the middis of them. [750] Not that universall, of quhilk we have before spoken, bot particular, sik as wes in Corinthusf, [751] Galatia, [752] Ephesus, [753] and uther places, in quhilk the rninistrie wes planted be Paull, and were of himselfe named the kirks of God. And sik kirks, we the inhabitantis of the Realme of Scotland, professoris of Christ Jesus, professis our selfis to have in our citties, townes, and places reformed, for the doctrine taucht in our Kirkis, conteined in the writen Worde of God, to wit, in the buiks of the Auld and New Testamentis, Divini prædicatio, per quod Verbum Deus ipse sese nobis revelavit, quemadmodum scripta Prophetarum et Apostolorum nobis indicant; proximum indicium est, legitima sacramentorum Jesu Christi administratio, quæ cum verbo et promissionibus divinis conjungi debent, ut ea in mentibus nostris obsignent et confirment. Postremum est, ecclesiasticæ disciplinæ severa, et ex Verbi Divini præscripto, observatio, per quam vitia reprimantur, et virtutes alantur. Ubicunque hæc indicia apparuerint, atque ad tempus perseveraverint, quantumvis exiguus fuerit numerus, procul dubio ibi est ecclesia Christi, qui, juxta suam promissionem, in medio eorum est. Non illam dicimus universalem ecclesiam, de qua superius facta est mentio, sed particularem; tales erant Corinthia, Gallo-græca, et Ephesina, aliæque complures, in quibus verbi ministerium a Paulo fuerat plantatum, quasque ipse Dei ecclesias vocat. Hujusmodi ecclesias, qui in regno Scotorum nomen Christi profitemur, in oppidis, vicis, aliisque locis in quibus veræ pietatis cultus est restitutus, nos habere asseveramus:

in those buikis we meane quhilk of the ancient have been reputed canonicall. In the quhilk we affirme, that all thingis necessary to be beleeved for the salvation of mankinde is sufficiently expressed. [754] The interpretation quhairof, we confesse, neither appertaines to private nor publick persone, nether zit to ony Kirk, for ony preheminence or prerogative, personallie or locallie, quhilk ane hes above ane uther, bot apperteines to the Spirite of God, be the quhilk also the Scripture was written. [755] When controversie then happines, for the right understanding of ony place or sentence of Scripture, or for the reformation of ony abuse within the Kirk of God, we ought not sa meikle to luke what men before us have said or done, as unto that quhilk the haly Ghaist uniformelie speakes within the body of the Scriptures, and unto that quhilk Christ Jesus himselfe did, and commanded to be done. [756] For this is ane thing universallie granted, that the Spirite of God, quhilk is the Spirite of unitie, is in nathing contrarious unto himselfe. [757] Gif then the interpretation, determination, or sentence of ony Doctor, Kirk, or Councell, repugne to the plaine Worde of God, written in ea enim in iis doctrina traditur quæ Dei Verbo scripto continentur; novi et veteris Testamenti eos intelligimus libros, qui ab infantia usque ecclesiæ semper habiti sunt canonici. Quibus in libris omnia quæ ad humani generis salutem sunt necessaria, asserimus sufficienter esse expressa. Hujus Scripturæ interpretandi potestas penes nullum est hominem, sive is privatam, sive publicam gerat personam; nec penes ullam est ecclesiam, quacunque illa, sive loci seu personæ prærogativa sibi blandiatur: sed penes Spiritum Dei, cujus instinctu illa ipsa Scriptura confecta est. Igitur, cum de Scripturæ sensu et interpretatione, aut loci alicujus, aut sententiæ quæ in ea contineatur controversia oritur, aut cum de collapsæ disciplinæ emendations agitur in ecelesia, spectare debemus non tam quid homines qui nos antecesserunt dixerint aut fecerint, quam quid perpetuo sibi consentiens Spiritus Sanctus in Scripturis loquatur; præterea, quid Christus ipse fecerit aut fieri jusserit: illud enim omnes uno fatentur ore, Spiritum Dei (qui et unitatis item est spiritus) nunquam secum pugnare. Itaque, si qua cujusvis doctoris, aut ecclesiæ, aut concilii interpretatio, decretum aut opinio, cum expresso

ony uther place of the Scripture, it is a thing maist certaine, that there is not the true understanding and meaning of the haly Ghaist, although that Councels, Realmes, and Nations have approved and received the same. For we dare non receive or admit ony interpretation quhilk repugnes to ony principall point of our faith, or to ony uther plaine text of Scripture, or zit unto the rule of charitie. Dei Verbo quod in alia Scripturæ parte continetur, pugnaverit, luce clarius est, eam nec esse veram explicationem, nec mentem Spiritus Sancti, quantumvis eam concilia, regna, et nationes probaverint ac receperint. Nos enim nullam interpretationem recipere aut admittere audemus, quæ pugnet aut cum aliquo ex præcipuis fidei nostræ capitibus, aut cum perspicua Scriptura, aut cum caritatis regula. Art. XIX. Art. XIX. OF THE AUTHORITIE OF THE SCRIPTURES. DE SCRIPTURÆ AUTORITATE. As we beleeve and confesse the Scriptures of God sufficient to instruct and make the man of God perfite, so do we affirme and avow the authoritie of the same to be of God, and nether to depend on men nor angelis. [758] We affirme, therefore, that sik as allege the Scripture to have na uther authoritie bot that quhilk it hes received from the Kirk, to be blasphemous against God, and injurious to the trew Kirk, quhilk alwaies heares and obeyis the voice of her awin Spouse and Pastor; [759] bot takis not upon her to be maistres over the samin. Quemadmodum credimus et confitemur, ex Scripturis divinis Dei cognitionem abunde hominibus tradi; ita affirmamus atque asseveramus, a nullo hominum aut angelorum, sed a Deo solo Scripturæ autoritatem pendere. Igitur qui tantam esse Scripturæ autoritatem volunt, quantum illi ecclesiæ concedunt sufragia, eos constanter asserimus adversus Deum blasphemos esse, adversus veram ecclesiam contumeliosos; quæ sui sponsi, suique pastoris vocem audit, eique obtemperat, neque tantum sibi assumit ut domina ejus videri velit.

Art. XX. Art. XX. OF GENERALL COUNCELLIS, OF THEIR POWER, AUTHORITIE, AND CAUSE OF THEIR CONVENTION. DE CONCILIIS GENERALIBUS, DEQUE EORUM POTESTATE, AUTORITATE ET CAUSIS CUR COGANTUR. As we do not rashlie damne that quhilk godly men, assembled togither in generall Councel lawfully gathered, have proponed unto us; so without just examination dare we not receive quhatsoever is obtruded unto men under the name of generall Councellis: For plaine it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. [760] So farre then as the conncell previs the determination and commandement that it gives bee the plaine Worde of God, so soone do we reverence and imbrace the same. Bot gif men, under the name of a councel, pretend to forge unto us new artickles of our faith, or to make constitutionis repugning to the Word of God; then utterlie we must refuse the same as the doctrine of Devils, quhilk drawis our saules from the voyce of our onlie God to follow the doctrines and constitutiones of men. [761] The cause then quhy that generall Councellis convened, was nether to make ony perpetual Law, quhilk God before had not maid, nether zit to Quemadmodum quæ ab hominibus piis, legitime ad generate concilium convocatis nobis proposita sunt, ea non temere aut præcipitanter damnamus; ita nec sine justa examinatione recipere audemus, quicquid generalis concilii nomine nobis obtruditur: quippe cum homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recusamus tanquam doctrinam diabolicam, quæ a Dei Verbo ad constitutiones et doctrinas hominum animas nostras avocent. Causa igitur cur generalia concilia cogerentur non ea fuit, ut leges quas Deus non jussisset velut perpetuo duraturas rogarent; neque ut nova de fide dogmata comminiscerentur, neque ut Verbum Dei autoritate sua confirmarent; multo etiam minus ut pro

forge new Artickles of our beleife, nor to give the Word of God authoritie; meikle les to make that to be his Word, or zit the trew interpretation of the same, quhilk wes not before be his haly will expressed in his Word [762] Bot the cause of Councellis (we meane of sik as merite the name of Councellis) wes partlie for confutation of heresies, [763] and for giving publick confession of their faith to the posteritie following, quhilk baith they did by the authoritie of Goddis written Word, and not by ony opinion or prerogative that they culd not erre, be reasson of their generall assemblie: And this we judge to have bene the chiefe cause of general Councellis. The uther wes for gude policie, and ordour to be constitute and observed in the Kirk, quhilk, as in the house of God, [764] it becummis al things to be done decently and in ordour. [765] Not that we think that any policie and an ordour in ceremonies can be appoynted for al ages, times, and places: For as ceremonies, sik as men have devised, ar bot temporall; so may and aucht they to be changed, when they rather foster superstition then that they edifie the Kirk using the same. Verbo Dei, aut verbi divini interpretatione notes obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset: sed cogebantur concilia (de iis loquimur quæ hoc nomine censeri merentur) partim ut hæreses confutarent, partim, ut publicam fidei suæ confessionem ad posteros transmitterent: atque horum utrunque faciebant ex verbi divini scripti autoritate, non autem quod putarent, hujus conventionis causa hac se prærogativa donatum iri, ut errare non possent. Atque hanc præcipuam illis fuisse causam existimamus publicorum conventuum. Erat et altera illa ad disciplinam ordinandam, ut in ecclesia, quæ Dei familia est, omnia honeste atque ordine gererentur: nec hoc tamen in eum sensum accipi volumus, ut credamur existimare unam aliquam legem, et ceremoniarum ritum præscribi posse, qui omnibus et locis et sæculis convenire possit; nam ut ceremoniæ omnes ab hominibus excogitatæ temporariæ sunt, ita cum temporum momentis mutari possunt, et mutari etiam debent, quoties earum usus superstitionem potius alat, quam ecclesiam ædificet.