quhilk, we affirme, the haill action of the lord Jesus to be adulterated, asweill in the external forme, as in the end and opinion. Quhat Christ Jesus did, and commanded to be done, is evident be the Evangelistes and be Saint Paull: quhat the Preist dois at his altar we neid not to rehearse. The end and cause of Christs institution, and why the selfesame suld be used, is expressed in thir words, Doe ze this in remembrance of me, als oft as ze sall eit of this bread, and drinke of this coupe, ze sall shaw furth, that is, extoll, preach, magnifie and praise the Lords death, till he cum. [776] Bot to quhat end, and in what opinioun the Preistes say their Messe, let the wordes of the same, their awin Doctouris and wrytings witnes: To wit, that they, as Mediatoris betwix Christ and his Kirk, do offer unto God the Father, a Sacrifice propitiatorie for the sinnes of the quick and the dead. Quhilk doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiencie of his only Sacrifice, once offered for purgatioun of all they hat sall be sanctifyed, [777] we utterly abhorre, detest and renounce. opinione, penitus est adulterata; quid Jesus Christus egerit, quid fieri præceperit, id perspicuum est ex evangelistis et Paulo; quid sacerdos agat ad aram, nihil opus est commemorare. Finis et causa cur Christus ea instituerit, et cur nos item eisdem et eodem modo uti debeamus, his verbis diserte exprimitur, Hoc facite in mei memoriam, quoties de hoc pane ederitis, et de hoc calice bibetis, annunciabitis, hoc est, efferetis, vulgabitis, prædicabitis, et prosequemini laudibus mortem Domini donec veniat. Sed quid sacerdotes missando spectent, quam opinionem de missa velint haberi, ipsa missæ verba, ipsi doctores eorum judicabunt, quippe qui, tanquam conciliatores ecclesiæ cum Christo, sacrificium Deo Patri offerant propitiatorium pro peccatis vivorum et mortuorum: Hanc nos eorum doctrinam velut contumeliosam adversus Jesum Christum rejicimus et detestamur; quippe quæ unico sacrificio, semel ab eo pro omnibus qui sanctificabuntur oblato, detrahat, et velut parum efficax in eum usum coarguat.
Art. XXIII. Art. XXIII. TO WHOME SACRAMENTIS APPERTEINE. QUIBUS COMMUNICARI SACRAMENTA DEBEANT. We confesse & acknawledge that Baptisme apperteinis asweil to the infants of the faithfull, as unto them that be of age and discretion: And so we damne the error of the Anabaptists, who denies baptisme to apperteine to Children, before that they have faith and understanding. [778] Bot the Supper of the Lord, we confesse to appertaine to sik onely as be of the houshald of Faith, and can trie and examine themselves, asweil in their faith, as in their dewtie towards their Nichtbouris; sik as eite and drink at that haly Table without faith, or being at dissension and division with their brethren, do eat unworthelie: [779] And therefore it is, that in our Kirk our Ministers tak publick & particular examination, of the knawledge and conversation of sik as are to be admitted to the Table of the Lord Jesus. Baptismum existimamus non minus communicandum infantibus fidelium, quam iis quibus est rationis et judicii usus: itaque damnamus errorem Anabaptistarum, qui ante fidem et rationis usum negant ad pueros pertinere baptismum. Coenæ autem dominicæ participes esse debere eos modo credimus, qui in familia fidei contineantur; quique sese ipsi probare et examinare possint, non modo in iis quæ proprie ad fidei causam spectant, sed etiam quæ ad officium erga proximum pertineant. At qui edunt et bibunt ex hoc sacra mensa, interim fidei vacui, aut a fraterna caritate alieni, hi indigne edunt. Hanc igitur ob causam, in nostris ecclesiis ministri et publice et privatim de fide et vita eorum cognoscunt, qui ad mensam domini Jesu Christi accedunt. Art. XXIV. Art. XXIV. OF THE CIVILE MAGISTRATE. DE MAGISTRATU CIVILI. We confesse and acknawledge Empyres, Kingdomes, Dominiounis, and Citties to be distincted and ordained be God; the powers and Agnoscimus item et confitemur imperia, regna, dominatus, et civitates, divisas et institutas esse a Deo: item imperatoribus in sua
authoritie in the same, be it of Emperours in their Empyres, of Kingis in their Realmes, Dukes and Princes in their Dominionis, and of utheris Magistrates in the Citties, to be Gods haly ordinance, ordained for manifestatioun of his awin glory, and for the singular profite and commoditie of mankind: [780] So that whosoever goeth about to take away, or to confound the haill state of Civile policies, now long established; we affirme the same men not onely to be enimies to mankinde, but also wickedly to fecht against Goddis expressed will. [781] Wee farther confesse and acknawledge, that sik persouns as are placed in authoritie ar to be loved, honoured, feared, and halden in most reverent estimatioun; [782] because that they are the Lieu -tennents of God, in whose Sessiouns God himself dois sit and judge: [783] Zea, even the Judges & Princes themselves, to whome be God is given the sword, to the praise and defence of gude men, and to revenge and punish all open malefactors. [784] Mairover, to Kings, Princes, Rulers and Magistrates, wee affirme that chieflie and most principallie the conservation and purgation of the Religioun apperteinis; so that imperia, regibus in regna, ducibus et principibus in dynastias, aliisque magistratibus in suas civitates, jus et potestatem esse ex ordinatione et instituto Dei, ad gloriæ ipsius manifestationem, et singularem humani generis utilitatem et commoditatem. Itaque quicunque id agit, ut jamdiu corroboratum inter homines civilem ordinem aut tollat aut conturbet, eum nos asserimus non modo humani generis esse inimicum, sed adversus expressam Dei voluntatem impium gerere bellum. Præterea asserimus atque affirmamus, iis qui autoritate justa funguntur, omnem laudem, honorem, et reverentiam esse deferendam: propterea, quod cum vices Dei inter homines gerant, in eorum conciliis Deus ipse assideat, ac de ipsis judicibus et principibus (quibus gladium dedit, ut bonos tueantur, et in noxios animadvertant) ipse judicabit. Præterea affirmamus regum, principum, aliorumque magistratuum, vel præcipuum esse munus ut religionem puram tueantur, adulteratam maculis purgent; neque enim ad civilis modo ordinis conservationem, sed ad religionis etiam tutelam sunt instituti, ut idololatriam, omnemque superstitionem in ea oborientem
not onlie they are appointed for Civill policie, bot also for maintenance of the trew Religioun, and for suppressing of Idolatrie and Superstitioun whatsoever: As in David, [785] Josaphat, [786] Ezechias, [787] Josias, [788] and utheris highlie commended for their zeale in that caise, may be espyed. opprimant: quod in Davide, Josaphat, Ezechia, Josia, aliisque regibus intueri licet, qui ob vehemens studium in puritate religionis tuenda, singularem consequuti sunt laudem. And therefore wee confesse and avow, that sik as resist the supreme power, doing that thing quhilk appertains to his charge, do resist Goddis ordinance; and therefore cannot be guiltles. And farther we affirme, that whosoever denies unto them ayde, their counsell and comfort, quhiles the Princes and Rulers vigilantly travell in execution of their office, that the same men deny their helpe, support and counsell to God, quha, be the presence of his Lieu-tennent, dois crave it of them. Ideoque profitemur et palam affirmamus, quicunque magistratui in mora est quo minus suum exerceat munus, is ordinationi Dei resistit, neque a scelere excusari potest. Præterea affirmamus, quicunque auxilium, consilium, operamque suam negat magistratui, ad officium vigilanter et ex fide faciendum, idem suum auxilium, consilium, et operam Deo negat, qui per magistratum, qui vices ejus in terris explet, ea ipsa a nobis exposcit. Art. XXV. Art. XXV. OF THE GUIFTES FREELY GIVEN TO THE KIRK. DE BENEFICIIS LIBERALITER ECCLESIÆ CONCESSIS. Albeit that the Worde of God trewly preached, and the Sacraments richtlie ministred, and Discipline executed according to the Worde of God, be the certaine and infallible Signes of the trew Kirk, we meane not that everie particular Quanquam verbi divini syncera prædicatio, sacramentorum legitima ministratio, et disciplina convenienter verbo Dei exercita, sint certa et minime fallacia veræ ecclesiæ indicia; non continuo tamen quicunque in hunc cætum nomen dedit,
persoun joyned with sik company, be ane elect member of Christ Jesus: [789] For we acknawledge and confesse, that Dornell, Cockell, and Caffe may be sawen, grow, and in great aboundance lie in the middis of the Wheit, that is, the Reprobate may be joyned in the societie of the Elect, and may externally use with them the benefites of the worde and Sacraments: Bot sik being bot temporall professoures in mouth, but not in heart, do fall backe, and continew not to the end. [790] And therefore have they na fruite of Christs death, Resurrection nor Ascension. Bot sik as with heart unfainedly beleeve, and with mouth bauldly confesse the Lord Jesus, as before we have said, sall most assuredly receive their guiftes: [791] First, in this life, remission of sinnes, and that be only faith in Christs blude; in samekle, that albeit sinne remaine and continuallie abyde in thir our mortall bodies, zit it is not imputed unto us, bot is remitted, and covered with Christs Justice. [792] Secundly, in the general Judgement, there sall be given to every man and woman resurrection of the flesh: [793] For the Sea sall give her dead; the Earth, they that therin be inclosed; zea, the Eternall our God sall stretche sit electum Jesu Christi membrum: scimus enim lolium, zisania, aliasque id genus frugum pestes, una cum tritico seri, copioseque posse crescere; hoc est, impios posse in eundem cum electis coetum coire, et assidue cum eisdem verbi et sacramentorum beneficiis uti: verum hujuscemodi homines, qui ad tempus, neque id quidem ex animo, veritatem profitentur, retro abeunt, neque ad finem usque perseverant; ideoque nullus ex morte, resurrectione, et ascensione, Christi fructus ad eos pertinet. At qui et animo persuasum habent, et ore constanter confitentur Dominum Jesum Christum, eo quo superius diximus modo, hæc haud dubie recipient beneficia: primum, in hac vita peccatorum condonationem, idque duntaxat in sanguine Christi; adeo ut quanquam peccatum remaneat, et continenter habitet in hoc mortali nostro corpore, non tamen imputabitur nobis, sed condonabitur, atque operietur Christi justitia. Deinde in generali illo judicio redivivum cuique suum restituetur corpus; mare enim suos reddet mortuos, terra item quos sinu suo clausos tenet; ac sempiternus ille noster Deus manum suam super pulverem extendet, surgentque
out his hand on the dust, and the dead sall arise uncorruptible, [794] and that in the substance of the selfe same flesh that every man now beiris, [795] to receive according to their warkis, glory or punishment: [796] For sik as now delyte in vanity, cruelty, filthynes, superstition or Idolatry, sal be adjudged to the fire unquencheable: In quhilk they sall be tormented for ever, asweill in their awin bodyes, as in their saules, quhilk now they give to serve the Devill in all abhomination. Bot sik as continew in weil doing to the end, bauldely professing the Lord Jesus, we constantly beleve, that they sall receive glorie, honor, and immortality, to reigne for ever in life everlasting with Christ Jesus [797] to whose glorified body all his Elect sall be made lyke, [798] when he sall appeir againe in judgement, and sall rander up the kingdome to God his Father, who then sall bee, and ever sall remaine all in all things God blessed for ever: [799] To whome, with the Sonne and with the haly Ghaist, be all honour and glorie, now and ever. So be it. mortui in eo ipso quod quisque tulerat corpore, sed jam immortali et incorruptibili, ut recipiant, juxta opera sua, aut gloriam aut poenam; nam crudeles, flagitiosi, idololatræ, quique rerum partim inanium, partim etiam impiarum studio in hac vita tenebantur, ad ignis inextincti supplicium damnabuntur: ibique sempiternis cruciabuntur poenis non modo corpora, sed etiam animæ, quas in servitutem diabolo in omnem immunditiæ et nequitiæ usum addixerant. At qui in bonorum operum exercitio ad finem usque perseverabunt, Christumque fidenter profitebuntur, eos persuasissimum habemus in gloriam, honorem, et immortalitatem assumptum iri, ut vivi perpetuo regnent cum Christo; cujus corpori glorioso omnes electi ejus conformabuntur, cum is rursus in judicio comparebit, regnumque Deo Patri tradet, qui tum erit, et in perpetuum perseverabit in omnibus et per omnia Deus in æternum benedictus: cui, cum Filio et Spiritu Sancto, omnis honor et gloria, et nunc et in æternum. Amen. Arise (O Lord) and let thy enimies be confounded; let them Exurge Domine, et confundantur inimici tui. Fugiant a facie