The Lords and Ministers discuss Lethington's Proposition and Knox's Answer.
The Rector of St. Andrews, first commanded to speak his conscience, said, "I refer to the Superintendent of Fife, for I think we are both of one judgment; and yet, if ye will that I speak first, my conscience is this. If the Queen oppose herself to our religion, which is the only true religion, the Nobility and Estates of this realm, professors of the true doctrine, may justly oppose themselves to her. But, as concerning her own Mass, albeit I know it is idolatry, I am not yet resolved, whether or not we may take it from her by violence." The Superintendent of Fife said, "That is my conscience." So also affirmed some of the Nobility. But others voted frankly, and said that, as the Mass was an abomination, it was just and right that it should be suppressed; and that, in so doing, men did no more wrong to the Queen's Majesty than would they that should, by force, take from her a poisoned cup when she was going to drink it.
Mr John Craig's Judgment.
At last, Mr. John Craig, fellow-minister with John Knox in the Kirk of Edinburgh, was required to give his judgment and vote. "I will gladly show to your Honours what I understand," he said; "but I greatly doubt whether my knowledge and conscience shall satisfy you, seeing that ye have heard so many reasons, and are so little moved by them. But yet I shall not conceal from you my judgment, adhering first to the protestation of my brother that our voting prejudge not the liberty of the General Assembly. I was in the University of Bologna in the year of God 1554, and there, in the place of the Black Friars of the same town, I saw in the time of their General Assembly this conclusion set forth. This I heard reasoned, determined, and concluded:—'All rulers, be they supreme or be they inferior, may be and ought to be reformed or deposed by them by whom they are chosen, confirmed, or admitted to their office, as oft as they break that promise made by the oath to their subjects. Princes are no less bound by oath to the subjects, than are the subjects to their princes, and therefore ought to be kept and reformed equally, according to the law and condition of the oath that is made by either party.'
"This conclusion, my Lords, I heard sustained and concluded, as I have said, in a most notable auditory. The sustainer was a learned man, Monsieur Thomas de Finola, the Rector of the University, a man famous in that country. Magister Vincentius de Placentia affirmed the conclusion to be most true and certain, agreeable both with the law of God and man. The occasion of this disputation and conclusion was a certain disorder and tyranny attempted by the Pope's governors. These began to make innovations in the country against the laws formerly established, alleging themselves not to be subject to such laws, by reason that they were not institute[240]by the people, but by the Pope, who was king of that country. They claimed that they, having full commission and authority from the Pope, might alter and change statutes and ordinances of the country, without any consent of the people. Against this usurped tyranny, the learned and thepeople opposed themselves openly. When all reasons which the Pope's governors could allege were heard and confuted, the Pope himself was fain to take up the matter, and to promise, not only to keep the liberty of the people, but also that he should neither abrogate any law or statute, nor make any new law without their own consent. Therefore, my Lord, my vote and conscience is, that the princes are not only bound to keep laws and promises to their subjects, but also that, in case they fail, they may be justly deposed; for the bond betwixt the prince and the people is reciprocal."
Then started up a clawback of that corrupt Court, and said, "Ye wot not what ye say; for ye tell us what was done in Bologna; we are a kingdom, and they are but a commonwealth."
"My Lord," said he, "my judgment is, that every kingdom is or, at least, should be a commonwealth, albeit every commonwealth be not a kingdom; and, therefore, I think that, in a kingdom no less than in a commonwealth, diligence ought to be taken that laws be not violated. The tyranny of princes who continually reign in a kingdom is more hurtful to the subjects, than is the misgovernment of those that from year to year are changed in free commonwealths. But yet, my Lords, to assure you and all others further, that head was disputed to the uttermost; and then, in the end, it was concluded, that they spoke not of such things as were done in divers kingdoms and nations by tyranny and negligence of people. 'But we conclude,' said they, 'what ought to be done in all kingdoms and commonwealths, according to the law of God, and the just laws of man. And if, by the negligence of the people, or by the tyranny of princes, contrary laws have been made, yet may that same people, or their posterity, justly crave all things to be reformed, according to the original institution of kings and commonwealths; and such as will not do so, deserve to eat the fruit of their own foolishness.'"
Master James Macgill, then Clerk of Register, perceiving the votes to be different, and hearing the bold plainness of the foresaid servant of God, said, "I remember that this same question was long debated once before this in my house, andthere, by reason that we were not all of one mind, it was concluded that Mr. Knox should, in all our names, write to Mr. Calvin for his judgment in the controversy."
"Nay," said Mr. Knox, "my Lord Secretary would not consent that I should write, alleging that the greatest weight of the answer stood in the narrative, and therefore promised that he would write, and I should see it. But when, at divers times, I required him to remember his promise, I found nothing but delay."
Thereto the Secretary did answer, "True it is, I promised to write, and true it is, that divers times Mr. Knox required me so to do. But, when I had more deeply considered the weight of the matter, I began to find more doubts than I did before, and this one amongst others, how durst I, being a subject, and the Queen's Majesty's Secretary, take upon me, without her own knowledge and consent, to seek resolution of controversies depending betwixt her Highness and her subjects." Then was there an acclamation of the clawbacks of the Court, as if Apollo had given his response. It was wisely and faithfully done.
"Well," said John Knox, "let worldly men praise worldly wisdom as highly as they please, I am assured that by such shifts idolatry is maintained, and the truth of Jesus Christ is betrayed. God one day will be revenged." At this and the like sharpness many were offended, the voting ceased, and every faction began plainly to speak as affection moved them. In the end John Knox was commanded yet to write to Mr. Calvin, and to the learned in other Kirks, to ascertain their judgments on that question. This he refused, stating his reason. "I myself am not only fully resolved in conscience, but also I have heard the judgments of the most godly and most learned that be known in Europe, in this and all other things that I have affirmed within this realm. I came not to this realm without their resolution; and for my assurance I have the handwritings of many. Therefore, if I should now move the same question again, what should I do but either show my own ignorance and forgetfulness, or else inconstancy? So may it please you to pardon me, albeit I write not. But Iwill teach you the surer way, which is this, write ye and complain upon me, that I teach publicly and affirm constantly such doctrine as offends you, and so shall ye know their plain minds, and whether I and they agree in judgment or not."
Divers said the offer was good; but no man was found that would be the secretary. And so did the Assembly break up after long reasoning. After that time, the ministers were holden of all the courtiers as monsters.
In all that time the Earl of Moray was so fremmed[241]to John Knox, that neither by word nor writing was there any communication betwixt them.
THE END.
I. KNOX'S CONFESSION.
II. THE BOOK OF DISCIPLINE.
The Estates of Scotland with the inhabitants of the same professing the Holy Evangel of Christ Jesus, to their natural countrymen, and to all other realms and nations, professing the same Lord Jesus with them, wish grace, peace, and mercy from God the Father of our Lord Jesus Christ, with the Spirit of righteous judgment, for salutation.
The Estates of Scotland with the inhabitants of the same professing the Holy Evangel of Christ Jesus, to their natural countrymen, and to all other realms and nations, professing the same Lord Jesus with them, wish grace, peace, and mercy from God the Father of our Lord Jesus Christ, with the Spirit of righteous judgment, for salutation.
Long have we thirsted, dear brethren, to have notified unto the world the sum of that doctrine which we profess, and for the which we have sustained infamy and danger. But such has been the rage of Satan against us, and against the eternal verity of Christ Jesus lately born amongst us, that to this day no time has been granted unto us to clear our consciences, as most gladly we would have done; for how we have been tossed for a whole year past, the most part of Europe, as we suppose, does understand. But seeing that, of the infinite goodness, above expectation, of our God, who never suffers His afflicted to be utterly confounded, we have obtained some rest and liberty, we could not but set forth this brief and plain confession of such doctrine as is proponed unto us, and as we believe and profess. We do so, partly for satisfaction of our brethren, whose hearts we doubt not have been and yet are wounded by the despiteful railing of such as yet have not learned to speak well, and partly for stopping of the mouths of impudent blasphemers, who boldly condemn thatwhich they have neither heard nor yet understand. Not that we judge that the cankered malice of such is able to be cured by this simple Confession. No, we know that the sweet savour of the Evangel is, and shall be, death to the sons of perdition. But we have chief respect to our weak and infirm brethren, to whom we would communicate the bottom of our hearts, lest that they be troubled or carried away by the diversity of rumours which Satan spreads abroad against us, to the defecting of this our most godly enterprise. If any man will note in this our Confession any article or sentence repugnant to God's holy Word, and it please him of his gentleness and for Christian charity's sake to admonish us of the same in writing, we of our honour and fidelity do promise unto him satisfaction from the mouth of God, that is, from His holy Scriptures, or else reformation of that which he shall prove to be amiss. We take God to record in our consciences, that from our hearts we abhor all sects of heresy, and all teachers of erroneous doctrine; and that with all humility we embrace the purity of Christ's Evangel, which is the only food of our souls; and therefore so precious unto us, that we are determined to suffer the extremity of worldly danger, rather than that we will suffer ourselves to be defrauded of the same. For we are most certainly persuaded that whosoever denies Christ Jesus, or is ashamed of Him, in presence of men, shall be denied before the Father, and before His holy angels. And therefore, by the assistance of the mighty Spirit of our Lord Jesus, we firmly promise to abide to the end in the Confession of this our Faith.
We confess and acknowledge one only God, to whom only we must cleave, [whom only we must serve],[243]whom only we must worship, and in whom only we must put our trust; who is eternal, infinite, unmeasurable, incomprehensible, omnipotent, invisible: one in substance, and yet distinct in three persons, the Father, the Son, and the Holy Ghost: Bywhom we confess and believe all things in heaven and in earth, as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by His inscrutable Providence, to such end as His eternal wisdom, goodness, and justice has appointed them, to the manifestation of His own glory.
We confess and acknowledge this our God to have created man, to wit, our first father Adam, of whom also God formed the woman to His own image and similitude; to whom He gave wisdom, lordship, justice, free-will, and clear knowledge of Himself; so that in the whole nature of man there could be noted no imperfection. From which honour and perfection man and woman did both fall; the woman being deceived by the serpent, and man obeying to the voice of the woman, both conspiring against the Sovereign Majesty of God, who before, in expressed words, had threatened death, if they presumed to eat of the forbidden tree.
By which transgression, commonly called Original Sin, was the image of God utterly defaced in man; and he and his posterity of nature became enemies to God, slaves to Satan, and servants to sin; insomuch that death everlasting has had, and shall have, power and dominion over all that have not been, are not, or shall not be regenerate from above: which regeneration is wrought by the power of the Holy Ghost, working in the hearts of the elect of God an assured faith in the promise of God, revealed to us in His word; by which faith they apprehend Christ Jesus, with the graces and benefits promised in Him.
For this we constantly believe, that God, after the fearful and horrible defection of man from His obedience, did seekAdam again, call upon him, rebuke his sin, convict him of the same, and in the end made unto him a most joyful promise, to wit, that the seed of the woman should break down the serpent's head; that is, he should destroy the works of the Devil. Which promise, as it was repeated and made more clear from time to time, was embraced with joy, and most constantly retained by all the faithful, from Adam to Noah, from Noah to Abraham, from Abraham to David, and so forth to the incarnation of Christ Jesus: who all, we mean the faithful fathers under the law, did see the joyful days of Christ Jesus, and did rejoice.
We most constantly believe, that God preserved, instructed, multiplied, honoured, decorated, and from death called to life His Kirk in all ages, from Adam until the coming of Christ Jesus in the flesh: Abraham He called from his father's country, him He instructed, his seed He multiplied, the same He marvellously preserved and more marvellously 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 judges, and after Saul, He gave David to be King, to whom He made promise, that of the fruit of his loins should one sit for ever upon his regal seat. To this same people, from time to time, He sent prophets to lead them back to the right way of their God, from the which oftentimes they declined by idolatry, and albeit, for their stubborn contempt of justice, He was compelled to give them into the hands of their enemies, as before was threatened by the mouth of Moses, insomuch that the holy city was destroyed, the temple burned with fire, and the whole land left desolate the space of seventy years; yet of mercy did He lead them back again to Jerusalem, where the city and temple were rebuilt, and they, against all temptations and assaults of Satan, did abide until the Messias came, according to the promise.
When the fulness of time came, God sent His Son, His Eternal Wisdom, the substance of His own glory, into this world, who took the nature of Manhood of the substance of a woman, to wit, of a virgin, and that by the operation of the Holy Ghost: And so was born the just seed of David, the Angel of the great counsel of God; the very Messias promised, whom we acknowledge and confess Emmanuel; very God and very man, two perfect natures united and joined in one person. By this our Confession we condemn the damnable and pestilent heresies of Arius, Marcion, Eutyches, Nestorius, and such others as either deny the eternity of His Godhead or the verity of His human nature, confound them, or divide them.
We acknowledge and confess that this most wondrous conjunction betwixt the Godhead and the Manhood in Christ Jesus did proceed from the eternal and immutable decree of God, whence also our salvation springs and depends.
For that same Eternal God, and Father, who of mere mercy 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 such that no flesh by itself could or might have attained unto God, it behoved that the Son of God should descend unto us, and take Himself a body of our body, flesh of our flesh, and bone of our bones, and so become the perfect Mediator betwixt God and man; giving power to so many as believe in Him to be the sons of God, as He Himself does witness: "I pass up to my Father and unto your Father, to my God and unto your God." By this most holy fraternity, whatsoever we have lost in Adamis restored to us again. And for this cause are we not afraid to call God our Father, not so much because He hath created us, which we have in common with the reprobate, as for that He has given to us His only Son to be our Brother, and given unto us grace to [acknowledge and] embrace Him for our only Mediator, as before is said. It behoved further, the Messias and Redeemer to be very God and very man, because He was to underlie the punishment due for our transgressions, and to present Himself in the presence of His Father's judgment, as in our person to suffer for our transgression and inobedience, by death to overcome him that was author of death. But because the only Godhead could not suffer death, neither could the only Manhood overcome the same; He joined both together in one person, that the imbecility of the one should suffer, and be subject to death, which we had deserved, and the infinite and invincible power of the other, to wit, of the Godhead, should triumph and procure for us life, liberty, and perpetual victory. And so we confess, and most undoubtedly believe.
That our Lord Jesus Christ 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 and innocent Lamb of God, was condemned in the presence of an earthly judge, that we might be absolved before the tribunal seat of our God; that He suffered not only the cruel death of the Cross, which was accursed by the sentence of God, but also that He suffered for a season the wrath of His Father, which sinners had deserved. But yet we avow that He remained the only and well-beloved and blessed Son of His Father, even in the midst of His anguish and torment, which He suffered in body and soul, to make the full satisfaction for the sins of His people. We confess and avow, that there remains no other sacrifice for sins; which if any affirm, we nothing doubt to avow that they are blasphemers against Christ's death, and the everlasting purgation and satisfaction procured for us by the same.
We undoubtedly believe that, insomuch as it was impossible that the dolours of death should retain in bondage the Author of life, our Lord Jesus Christ, crucified, dead, and buried, descended into hell, did rise again for our justification, and the destruction of him who was the author of death, and brought life again to us that were subject to death and to its bondage. 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 who did arise and appear to many within the city of 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 conversation, and did eat and drink with Him after His resurrection.
We nothing doubt but that the self-same body, which was born of the Virgin, was crucified, dead, and buried, and rose again, did ascend into the heavens for the accomplishment of all things; where, in our names and for our comfort, He has received all power in heaven and in earth; where He sits at the right hand of the Father, inaugurate in His kingdom, Advocate and only Mediator for us; which glory, honour, and prerogative He alone amongst the brethren shall possess, until all His enemies be made His footstool, as we undoubtedly believe they shall be in the final judgment; to the execution whereof we certainly believe that our Lord Jesus shall visibly return as we believe that He was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, insomuch that they that from the beginning have suffered violence, injury, and wrong for righteousness' sake, shall inherit that blessed immortality promised from the beginning: but contrariwise, the stubborn, inobedient, cruel, oppressors, filthy persons, adulterers, and all sorts of unfaithful men shall be cast into the dungeon of outer darkness, where their worm shall not die, neither yet their fire be extinguished.The remembrance of which day, and of the judgment to be executed in the same, is not only to us a bridle whereby our carnal lusts are refrained; but also such inestimable comfort, that neither may the threatening of worldly princes, nor yet the fear of temporal death and present danger, move us to renounce and forsake that blessed society which we the members have with our Head and only Mediator, Christ Jesus, 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 man or angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign and Supreme Governor, Christ Jesus.
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. Him we confess God, equal with the Father and with the Son; who sanctifieth us, and bringeth us into all truth by His own operation; without Him 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; only the Spirit of the Lord Jesus quickeneth that which is dead, removeth the darkness from our minds, and boweth our stubborn hearts to the obedience of His blessed will. As we confess that God the Father created us when we were not, and as His Son, our Lord Jesus, redeemed us when we were enemies to Him, so also do we confess that the Holy Ghost does sanctify and regenerate us, altogether without respect to any merit proceeding from us, be it before, or be it after our regeneration. In more plain words, as we willingly spoil ourselves of all honour and glory of our own creation and redemption, so do we also of our regeneration and sanctification: for of ourselves we are not sufficient to think one good thought; but He whohas begun the good work in us is only He that continueth us in the same, to the praise and glory of His undeserved grace.
The cause of good works we therefore confess to be, not our freewill, but the Spirit of the Lord Jesus; who, dwelling in our hearts by true faith, brings forth such good works as God hath prepared for us to walk in: for we most boldly affirm, that it is blasphemy to say that Christ Jesus abides in the hearts of such as in whom there is no Spirit of sanctification. And therefore we fear not to affirm, that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, nor any portion of the Spirit of sanctification, which proceedeth from the Lord Jesus, so long as they obstinately continue in their wickedness. For how soon that ever the Spirit of the Lord Jesus, which God's 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 before he loved, and begins to love that which before he hated; and from thence comes that continual battle which is betwixt the flesh and the Spirit in God's children; while the flesh and natural man, according to its own corruption, lusts for things pleasing and delectable unto itself, 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 giveth witness to our spirit that we are the sons of God, makes us to resist the Devil, to abhor filthy pleasures, to groan in God's presence for deliverance from this bondage of corruption; and finally, so to triumph over sin that it reign not in our mortal bodies. Carnal men, being destitute of God's Spirit, have not this battle; these do 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 is said, do fight against sin, do sob and mourn, when they perceive themselves tempted to iniquity:and, if they fall, they rise again with earnest and unfeigned repentance. And these things they do not by their own power; but the power of the Lord Jesus, without whom they were able to do nothing, worketh in them all that is good.
We confess and acknowledge that God has given to man His holy law, in which not only are forbidden all such works as displease and offend His Godly Majesty; but also are commended all such as please Him, and as He hath promised to reward. And these works be of two sorts; the one are done to the honour of God, the other to the profit of our neighbours; 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 believe the same; to communicate with His holy Sacraments: these 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, unless repugnant to the commandment of God; to save the lives of innocents; to repress tyranny; to defend the oppressed; to keep our bodies clean and holy; to live in sobriety and temperance; to deal justly with all men, both in word and in deed; and, finally, to repress all appetite for our neighbour's hurt: these are the good works of the Second Table, which are most pleasing and acceptable unto God, as those works that are commanded by Himself. The contrary is sin most odious, which always displeases Him, and provokes Him to anger. Not to call upon Him alone when we have need; not to hear His Word with reverence; to contemn and despise it; to have or to worship idols; to maintain and defend idolatry; lightly to esteem the reverent name of God; to profane, 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 murder, or to consent thereto; to bear hatred, or to suffer innocent blood to be shed if we maygainstand it; and, finally, the transgressing of any other commandment in the First or Second Table, we confess and affirm to be sin, by which God's hot displeasure is kindled against the proud and unthankful world. So that good works we affirm to be these only that are done in faith, and at God's commandment, who in His law has expressed what be the things that please Him. And evil works, we affirm to be, not only those that are expressly done against God's commandment, but those also that, in matters of religion and worshipping of God, have no other assurance but the invention and opinion of man, which God from the beginning has ever rejected; as, by the prophet Isaiah and by our Master Christ Jesus, we are taught in these words—"In vain they do worship Me, teaching for doctrines the commandments of men."
The law of God we confess 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 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 regenerate,) "we deceive ourselves, and the truth of God is not in us." And therefore it behoved us to apprehend Christ Jesus, with His justice and satisfaction, who is the end and accomplishment of the law to all that believe; by whom we are set at this liberty, 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, accepteth our imperfect obedience as it were perfect, and covereth our works, which are defiled with many spots, with the justice of His Son. As we have already plainly confessed, we do not mean that we are so set at liberty that we owe no obedience to the law; but we affirm that no man on earth, Christ Jesus only excepted, hath given, giveth, or shall give in work,that obedience to the law which the law requireth. When we have done all things, we must fall down and unfeignedly confess that we are unprofitable servants. And therefore whosoever boast themselves of the merits of their own works, or put their trust in the works of supererogation, boast themselves of that which is not, and put their trust in damnable idolatry.
As we believe in one God, Father, Son, and Holy Ghost, so do we most earnestly believe that from the beginning there has been, now is, and to the end of the world shall be a Church; that is to say, a 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 Catholic, 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 communion, not of profane 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 of one baptism; out of the which Kirk there is neither life nor eternal felicity. And therefore we utterly abhor the blasphemy of those that affirm that men which live according to equity and justice shall be saved, what religion soever they have professed. For as without Christ Jesus there is neither life nor salvation, so shall there none be participant thereof but such as the Father has given unto His Son Christ Jesus, and those that in time come to 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 knoweth whom He has chosen, and comprehends as well, as said is, the elect that be departed, commonly called the Kirk triumphant, as those that yet live and fight against sin and Satan as shall live hereafter.
The elect departed are in peace, and rest from their labours; not that they sleep and come to a certain oblivion, as some fantastic heads do affirm, but they are delivered from all fear, all torment, and all temptation, to which we and all God's elect are subject in this life; and therefore do bear the name of the Kirk militant. As contrariwise, the reprobate and unfaithful 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 joy or torment, as, in the parable of Christ Jesus in the sixteenth chapter 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 them that dwell upon the earth!" do plainly testify.
Because that Satan from the beginning has laboured to deck his pestilent synagogue with the title of the Kirk of God, and has inflamed the hearts of cruel murderers to persecute, trouble, and molest the true Kirk and members thereof, as Cain did Abel; Ishmael, Isaac; Esau, Jacob; and the whole priesthood of the Jews, Jesus Christ Himself and His apostles after Him; it is a thing most requisite that the true Kirk be discerned from the filthy synagogue, by clear and perfect 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 that horrible harlot the Kirk malignant, we affirm are neither antiquity, title usurped, lineal descent, place appointed, nor multitude of men approving an error; for 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 fromAaron; and greater multitude 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; into the which God has revealed Himself to us, as the writings of the prophets and apostles do declare. Secondly, the right administration of the Sacraments of Christ Jesus, which must be annexed to the Word and promise of God, to seal and confirm the same in our hearts. Lastly, ecclesiastical discipline uprightly ministered, as God's Word prescribes, whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, and of any time continue, be the number never so few above two or three, there, without all doubt, is the true Kirk of Christ, who, according to His promise, is in the midst of them; not that Kirk universal, of which we have before spoken, but particular; such as was in Corinth, 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, confess us to have in our cities, towns, and places reformed; for the doctrine taught in our Kirks is contained in the written Word of God, to wit, in the books of the Old and New Testaments. In these books we mean, which of the ancient have been reputed canonical, in the which we affirm that all things necessary to be believed for the salvation of mankind are sufficiently expressed; the interpretation whereof, we confess, neither appertaineth to private nor public person, nor yet to any kirk for any pre-eminence or prerogative, personal or local, which one has above another; but appertaineth to the Spirit of God, by the which also the Scripture was written. When controversy then happeneth 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 Holy Ghost uniformly speaks within thebody of the Scriptures, and unto that which Christ Jesus Himself did, and commanded to be done. For this is a 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, repugn to the plain Word of God written in any other place of the Scripture, it is a thing most certain, that theirs is not the true understanding and meaning of the Holy Ghost, supposing that councils, realms, and nations have approved and received the same. For we dare not receive and admit any interpretation which directly repugneth to any principal point of our faith, or to any other plain text of Scripture, or yet unto the rule of charity.
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 neither to depend on men nor angels. We affirm, therefore, that such as allege the Scripture to have no other authority, but that which is received from the Kirk, to be blasphemous against God, and injurious to the true Kirk, which always heareth and obeyeth the voice of her own spouse and pastor, but taketh not upon her to be mistress over the same.
As we do not rashly condemn that which godly men assembled together in General Council, lawfully gathered, have approved unto us; so without just examination dare we not receive whatsoever is obtrused unto men, under the name of General Councils. For plain it is, that as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far, then, as the Council proveth the determination and commandment that it giveth by the plain Word of God, so far do we reverence and embracethe same. But if men, under the name of a Council, pretend to forge unto us new articles of our faith, or to make constitutions 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 General Councils were convened, was neither to make any perpetual law, which God before had not made, nor 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 public confession of their faith to the posterity following; which both they did by the authority of God's written Word, and not by any opinion or prerogative that they could not err, by reason of their general assembly. And this we judge 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 a policy and an order in ceremonies 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 superstition, than edify the Kirk using the same.
As the Fathers under the Law, besides the verity of the sacrifices, had two chief Sacraments, to wit, Circumcision and the Passover, the despisers and contemners whereof were not reputed God's people; so do we acknowledge and confess that we now, in the time of the Evangel, have two Sacraments only, institute by the Lord Jesus, and commanded to be used of all those that will be reputed members of His body, to wit, Baptism and the Supper, or Table of the Lord Jesus, called the Communion of His body and blood. And these Sacraments, as wellof the Old as of the New Testament, were institute of God, not only to make a visible difference betwixt His people and those 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 condemn the vanity of those 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 partakers of His justice, by the which our sins are covered and remitted; and, also, that in the Supper, rightly used, Christ Jesus is so joined with us, that He becomes the very nourishment and food of our souls. Not that we imagine any transubstantiation of bread into Christ's natural body, and of wine into His natural blood, as the Papists have perniciously taught and damnably believed; but this union and communion which we have with the body and blood of Christ Jesus in the right use of the Sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in the heaven, and appeareth in the presence of the Father for us. And yet, notwithstanding the far distance of place, which is betwixt His body now glorified in the heaven and us now mortal in this earth, yet we most assuredly believe that the bread which we break is the communion of Christ's body, and the cup which we bless is the communion of His blood. So that we confess and undoubtedly believe that the faithful, in the right use of the Lord's Table, so do eat the body and drink the blood of the Lord Jesus, that He remaineth in them and they in Him; yea, that they are so made flesh of His flesh, and bone of His bones, that, as the Eternal Godhead hath given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible) life and immortality, so doth Christ Jesus His flesh and blood eaten and drunken by us, give to us the same prerogative. Albeit we confess that these are neither given unto us at thatonly time, nor yet by the proper power and virtue of the Sacraments alone, we affirm that the faithful in the right use of the Lord's Table have such conjunction with Christ Jesus as the natural man cannot comprehend: yea, and farther we affirm that, albeit the faithful oppressed by negligence, and human infirmity, do not profit so much as they would at the very instant action of the Supper, yet shall it after bring forth fruit, as lively seed sown in good ground; for the Holy Spirit, which can never be divided from the right institution of the Lord Jesus, will not frustrate the faithful of the fruit of that mystical action. But all this, we say, comes by true faith, which apprehendeth Christ Jesus, who only makes His Sacraments effectual unto us; and, therefore, whosoever slandereth us, as that we affirmed or believed Sacraments to be only naked and bare signs, do injury unto us, and speak against a manifest truth. But liberally and frankly we must confess that we make a distinction betwixt Christ Jesus in His natural substance and the elements in the Sacramental signs; so that we will neither worship the signs in place of that which is signified by them, nor yet do we despise and interpret them as unprofitable and vain; but we use them with all reverence, examining ourselves diligently before we do so, 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 the Lord Jesus.
That Sacraments be rightly ministered, we judge two things requisite. The one, that they be ministered by lawful ministers, whom we affirm to be only they that are appointed to the preaching of the Word, or into whose mouths God has put some sermon of exhortation, they being men lawfully chosen thereto by some kirk. The other, that they be ministered in such elements, and in such sort as God hath appointed. Else we affirm that they cease to be right Sacraments of Christ Jesus. And, therefore, it is, that we flee the society of thePapistical 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 suffer to teach in the congregation, to baptize. And, secondly, because they have so adulterate, both the one Sacrament and the other, with their own inventions, that no part of Christ's action abideth in the original purity; for oil, salt, spittle, and such-like in baptism, are but men's inventions; adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or buists,[244]are profanation of Christ's Sacraments, and no use of the same. For Christ Jesus said, "Take, eat," etc., "do ye this in remembrance of Me." By these words and charge He sanctified bread and wine to be the Sacrament of His 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 kept to be worshipped and honoured as God, as the blind Papists have done heretofore, who also have committed sacrilege, stealing from the people the one part of the Sacrament, to wit, the blessed cup. Moreover, that the Sacraments be rightly used, it is required that the end and cause why the Sacraments were institute be understood and observed, as well by the minister as by the receivers: for, if the opinion be changed in the receiver, the right use ceaseth. This is most evident from the rejection of the sacrifices (as also if the teacher teach false doctrine) which were odious and abominable unto God, albeit they were His own ordinances, because wicked men made use of them for another end than God had ordained. The same affirm we of the Sacraments in the Papistical Kirk, in which we affirm the whole action of the Lord Jesus to be adulterate, as well in the external form as in the end and opinion. What Christ Jesus did and commanded to be done, is evident by the three Evangelists, [who speak of the Sacraments,] and by Saint Paul. What the priest does at his altar we need not rehearse. The end and cause of Christ's institution, and why the self same should be used, is expressed in these words—"Do this in remembrance of Me. As oft as ye shall eat of this breadand drink of this cup, ye shall show forth" (that is, extol, preach, and magnify) "the Lord's death till He come." But to what end, and in what opinion the priests say their masses, let the words of the same, their own doctors and writings witness; to wit, that they, as mediators betwixt Christ and His Kirk, do offer unto God the Father a sacrifice propitiatory for the sins of the quick and the dead. This doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of His only sacrifice, once offered for purgation of all those that shall be sanctified, we utterly abhor, detest, and renounce.
We confess and acknowledge that baptism appertaineth as well to the infants of the faithful as to those that be of age and discretion. And so we condemn the error of the Anabaptists, who deny baptism to appertain to children before they have faith and understanding. But the Supper of the Lord we confess to appertain only to such as have been of the household 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 or division with their brethren, do eat unworthily: and, therefore, in our kirks our ministers take public and particular examination of the knowledge and conversation of such as are to be admitted to the Table of the Lord Jesus.
We confess and acknowledge empires, kingdoms, dominions, and cities to be distinct and ordained by God: the powers and authorities in the same, be it of emperors in their empires, of kings in their realms, dukes and princes in their dominions, or of other magistrates in free cities, to be God's holy ordinance, ordained for manifestation of His own glory, and for the singular profit and commodity of mankind. So that whosoever goes about to take away or to confound the whole state of civilpolicies, now long established, we affirm not only to be enemies to mankind, but also wickedly to fight against God's expressed will. We farther confess and acknowledge that such persons as are placed in authority are to be loved, honoured, feared, and holden in most reverent estimation; because they are the lieutenants of God, in whose session God Himself doth sit and judge (yea, even the judges 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 reformation and purgation of religion appertains; so that not only they are appointed for civil policy, but also for maintenance of the true religion, and for suppressing of idolatry and superstition whatsoever, as in David, Jehoshaphat, Hezekiah, Josiah and others, highly commended for their zeal in that case, may be espied. And therefore we confess and vow, that such as resist the supreme power, doing that thing which appertains to his charge, do resist God's ordinance, and therefore cannot be guiltless. And farther, we affirm that whosoever deny unto them their aid, counsel, and comfort, while the princes and rulers vigilantly travail in the executing of their office, deny their help, support, and counsel to God, who by the presence of His lieutenant craveth it of them.
Albeit that the word of God truly preached, the Sacraments rightly ministered, and discipline executed according to the Word of God, be the certain and infallible signs of the true Kirk; yet do we not so mean that every particular person joined with such a company, is an elect member of Christ Jesus. For we acknowledge and confess that darnel, cockle, and chaff may be sown, grow, and in great abundance lie in the midst of the wheat; that is, the reprobate may be joined in the society of the elect, and may externally use with them the benefits of the Word and Sacraments; but such, being but temporal professors in mouth and not in heart, do fall backand do not continue to the end; and therefore have they no fruit of Christ's death, resurrection, nor ascension. But such as with heart unfeignedly believe, and with mouth boldly confess the Lord Jesus, as before we have said, shall most assuredly receive these gifts; first, in this life, remission of sins, and that by faith only in Christ's blood, insomuch that, albeit sin remain and continually abide in these our mortal bodies, it is not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgment there shall be given to every man and woman resurrection of the flesh; for the sea shall give her dead, the earth those that therein be inclosed; yea, the Eternal, our God, shall stretch out His hand upon dust, and the dead shall arise incorruptible, 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 inextinguishable, in the which they shall be tormented for ever, as well in their own 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 Jesus,] to whose glorified body all His elect shall be made like, when He shall appear again to judgment, and shall render up the kingdom to God His Father, who then shall be, and ever shall remain all in all things, God blessed for ever: To whom, with the Son, and with the Holy Ghost, be all honour and glory, now and ever. Amen.
Arise, O Lord, and let Thy enemies be confounded: Let them flee from Thy presence that hate Thy godly name: Give Thy servants strength to speak Thy Word in boldness: and let all nations attain to Thy true knowledge.
These Acts and Articles were read in face of Parliament and ratified by the Three Estates of the Realm at Edinburgh, on the 17th day of August in the year of God 1560.
These Acts and Articles were read in face of Parliament and ratified by the Three Estates of the Realm at Edinburgh, on the 17th day of August in the year of God 1560.
Seeing that Christ Jesus is He whom God the Father has commanded only to be heard and followed of His sheep, we urge it necessary that His Evangel be truly and openly preached in every kirk and assembly of this realm; and that all doctrine repugning to the same be utterly suppressed as damnable to man's salvation.
Lest upon this generality ungodly men take occasion to cavil, this we add for explication. By preaching of the Evangel, we understand not only the Scriptures of the New Testament but also of the Old; to wit, the Law, Prophets, and Histories, in which Christ Jesus is no less contained in figure, than we have Him now expressed in verity. And, therefore, with the Apostle we affirm, that all Scripture inspired of God is profitable to instruct, to reprove, and to exhort. In which books of Old and New Testaments we affirm that all things necessary for the instruction of the Kirk, and to make the man of God perfect, are contained and sufficiently expressed.
By the contrary doctrine, we understand whatsoever men, by laws, councils, or constitutions have imposed upon the consciences of men, without the expressed commandment ofGod's Word; such as vows of chastity, forswearing of marriage, binding of men and women to several and disguised apparels, to the superstitious observation of fasting days, difference of meat for conscience' sake, prayer for the dead, and keeping of holy days of certain saints commanded by man, such as be all those that the Papists have invented, as the feasts, as they term them, of apostles, martyrs, virgins, of Christmas, circumcision, epiphany, purification, and other fond feasts of our Lady. Which things, because in God's Scriptures they neither have commandment nor assurance, we judge utterly to be abolished from this realm; affirming farther, that the obstinate maintainers and teachers of such abominations ought not to escape the punishment of the civil magistrate.
To the true preaching of the holy Evangel of Christ Jesus it is necessary that His holy Sacraments be annexed, and truly ministered, as seals and visible confirmations of the spiritual promises contained in the Word. These be two, to wit, Baptism and the Holy Supper of the Lord Jesus; which are rightly ministered when the people, before the administration of the same, are plainly instructed by a lawful minister, and put in mind of God's free grace and mercy, offered unto the penitent in Christ Jesus; when God's promises are rehearsed, the end and use of the Sacraments declared, and that in such a tongue as the people do understand; when, farther, to them is nothing added, from them nothing diminished, and in their practice nothing changed from the institution of the Lord Jesus and practice of His holy Apostles.
Albeit the order of Geneva, which now is used in some of our kirks, is sufficient to instruct the diligent reader how both these Sacraments may be rightly ministered; yet, that a uniformity be kept, we have thought good to add the following as superabundant.
In Baptism, we acknowledge nothing to be used except the element of water only; that the Word and declaration of the promises ought to precede we have already said. Wherefore,whosoever presumeth in baptism to use oil, salt, wax, spittle, conjuration or crossing, accuseth the perfect institution of Christ Jesus of imperfection; for it was void of all such inventions devised by men. And such as would presume to alter Christ's perfect ordinance you ought severely to punish.
The Table of the Lord is then most rightly ministered when it approacheth most nigh to Christ's own action. But plain it is that at that Supper, Christ Jesus sat with His disciples, and therefore do we judge, that sitting at a table is most convenient to that holy action; that bread and wine ought to be there; that thanks ought to be given; distribution of the same made; and commandment given that the bread should be taken and eaten; and that all should likewise drink of the cup of wine, with declaration what both the one and the other is, we suppose no godly man will doubt. As touching the damnable errors of the Papists, who can defraud the common people of the one part of that holy Sacrament, to wit, of the cup of the Lord's blood, we suppose their error to be so manifest that it needeth no confutation; neither yet intend we to confute anything in this our simple confession; but to offer public disputation to all that list to oppugn anything affirmed by us.
That the minister break the bread and distribute the same to those that be next unto him, commanding the rest, every one with reverence and sobriety, to break with other, we think nighest to Christ's action, and to the perfect practice of the Apostles, as we read it in St. Paul. During this action, we think it necessary that some comfortable places of the Scriptures be read, which may bring in mind the death of Christ Jesus and the benefit of the same; for, seeing that in that action we ought chiefly to remember the Lord's death, we judge the Scriptures making mention of the same to be most apt to stir up our dull minds, then and at all times. Let the discretion of the ministers appoint the places to be read as they think good. What times we think most convenient for the administration of the one and of the other of these Sacraments shall be declared in the policy of the Kirk.
As we require Christ Jesus to be truly preached, and His holy Sacraments to be rightly ministered; so can we not cease to require idolatry, with all monuments and places of the same, as abbeys, monasteries, friaries, nunneries, chapels, chantries, cathedral kirks, canonries, colleges, others than presently are parish kirks or schools, to be utterly suppressed in all bounds and places of this realm, except only the palaces, mansions, and dwelling places adjacent thereto, with orchards and yards of the same. As also that idolatry may be removed from the presence of all persons of whatsoever estate or condition within this realm.
Let your honours be assuredly persuaded that where idolatry is maintained, or permitted where it may be suppressed, there shall God's wrath reign, not only upon the blind and obstinate idolater, but also upon the negligent sufferers of the same; especially if God have armed their hands with power to suppress such abomination. By idolatry we understand the Mass, invocation of saints, adoration of images, and the keeping and retaining of the same: and finally all honouring of God, not contained in His holy Word.
1. In a Kirk reformed or tending to reformation, none ought to presume to preach, or to minister the Sacraments, until they be called to the same in proper form. Ordinary vocation consisteth in election, examination, and admission; and, because election of ministers in this cursed Papistry has altogether been abused, we think it expedient to treat of it more largely.
It appertaineth to the people, and to every several congregation, to elect their minister. And in case that they be found negligent therein the space of forty days, the best reformed kirk, to wit, the church of the Superintendent with his Council, may present unto them a man whom they judgeapt to feed the flock of Christ Jesus, who must be examined as well in life and manners, as in doctrine and knowledge.
And that this may be done with more exact diligence, the persons that are to be examined must be commanded to compear before men of soundest judgment, resident in some principal town adjacent unto them; as they that be in Fife, Angus, Mearns, or Strathearn, to present themselves in St. Andrews; those that be in Lothian, Merse, or Teviotdale, in Edinburgh; and likewise those that be in other districts must resort to the best reformed cities or towns, that is, to the city of the Superintendent. There, first, in the schools or, failing that, in open assembly, and before the congregation, they must give declaration of their gifts, utterance, and knowledge, by interpreting some place of Scripture to be appointed by the ministry. This ended, the person that is presented, or that offered himself to the administration of the kirk, must be examined by the ministers and elders of the kirk, and that openly and before all that list to hear, in all the chief points that now lie in controversy betwixt us and the Papists, Anabaptists, Arians, or other such enemies to the Christian religion. If he be found sound, able to persuade by wholesome doctrine, and to convince the gainsayers, then must he be directed to the kirk and congregation where he should serve, that there, in open audience of his flock, in divers public sermons, he may give confession of his faith in the articles of Justification, of the office of Christ Jesus, of the number, effect, and use of the Sacraments; and finally, of the whole religion, which heretofore hath been corrupted by the Papists.
If his doctrine be found wholesome, and able to instruct the simple, and if the Kirk justly can reprehend nothing in his life, doctrine, nor utterance, then we judge the kirk which before was destitute, unreasonable if they refuse him whom the Kirk did offer, and that they should be compelled, by the censure of the Council and Kirk, to receive the person appointed and approven by the judgment of the godly and learned; unless the same kirk have presented a man better or as well qualified to the examination, before this foresaid trial of the person presented by the Council of the wholeKirk. As, for example, the Council of the Kirk presents to any kirk a man to be their minister, not knowing that they are otherwise provided: in the meantime, the kirk is provided with another, sufficient in their judgment for that charge, whom they present to the learned ministers and next reformed kirk to be examined. In this case the presentation of the people to whom he should be appointed pastor must be preferred to the presentation of the Council or greater kirk; unless the person presented by the inferior kirk be judged unable for the regiment by the learned. For it must be altogether avoided that any man be violently intrused or thrust in upon any congregation. This liberty must be carefully reserved to every several congregation, to have their votes and suffrages in election of their ministers. But we do not call it violent intrusion when the Council of the Kirk, in the fear of God, and for the salvation of the people, offereth unto them a sufficient man to instruct them; and him they shall not be forced to admit before just examination, as before is said.
2.What may disqualify any person for admission to the ministry of the Kirk.—It is to be observed that no person noted with public infamy, or being unable to edify the Kirk by wholesome doctrine, or being known of corrupt judgment, be either promoted to the regiment of the Kirk, or yet received in ecclesiastical administration.
By public infamy we understand, not the common sins and offences which any has committed in time of blindness, by frailty (if of the same, by a better and more sober conversation, he hath declared himself verily penitent), but such capital crimes as the civil sword ought and may punish with death, according to the word of God. For, besides that the Apostle requireth the life of ministers to be so irreprehensible, that they have a good testimony from those that be without, we judge it a thing unseemly and dangerous, that he shall have public authority to preach to others the life everlasting, from whom the civil magistrate may take the life temporal for a crime publicly committed. And if any object that the prince has pardoned his offence, and that he has publicly repented,and so is not only his life in assurance, but also that he may be received to the ministry of the Kirk; we answer that repentance does not take away the temporal punishment of the law, neither doth the pardon of the prince remove his infamy before man.
That the life and conversation of the person presented, or to be elected, may be the more clearly known, public edicts must be directed to all parts of this realm, or at the least to those parts where the person hath been most conversant: as where he was nourished in letters, or where he continued after the years of infancy and childhood were passed. Strait commandment would be given that if any capital crimes were committed by him they should be notified; as, if he hath committed wilful murder, or adultery, if he were a common fornicator, a thief, a drunkard, a fighter, a brawler, or a contentious person. These edicts ought to be notified in the chief cities, with the like charge and commandment, with declaration that such as concealed his known sins did, so far as in them lay, deceive and betray the Kirk, which is the spouse of Christ Jesus, and did communicate with the sins of that wicked man.
3.Admission of Ministers.—The admission of ministers to their offices, must consist in consent of the people and kirk whereto they shall be appointed, and in approbation of the learned ministers appointed for their examination.
We judge it expedient, that the admission of ministers be in open audience; that some especial minister make a sermon touching the duty and office of ministers, touching their manners, conversation, and life, as also touching the obedience which the kirk owe to their ministers. Commandment should be given as well to the minister as unto the people, both being present, to wit, that he with all careful diligence attend upon the flock of Christ Jesus, over which he is appointed preacher; that he will walk in the presence of God so sincerely that the graces of the Holy Spirit may be multiplied unto him, and in the presence of men so soberly and uprightly that his life may confirm, in the eyes of men, that which by tongue and word he persuadeth unto others. The people would be exhorted to reverence and honour their ministers chosen, as the servantsand ambassadors of the Lord Jesus, obeying the commandments which they pronounce from God's mouth and book, even as they would obey God Himself; for whosoever heareth Christ's ministers heareth Himself, and whosoever rejecteth them, and despiseth their ministry and exhortation, rejecteth and despiseth Christ Jesus.
Other ceremony than the public approbation of the people, and declaration of the chief minister that the person there presented is appointed to serve that kirk, we cannot approve; for albeit the Apostles used the imposition of hands, yet, seeing the miracle is ceased, the using of the ceremony we judge is not necessary.
The minister elected or presented, examined, and, as said is, publicly admitted, must not at his pleasure leave the flock to the which he has promised his fidelity and labours; nor may the flock reject nor change him at their appetite, unless they be able to convict him of such crimes as deserve deposition. The whole Kirk, or the most part thereof, for just considerations, may transfer a minister from one kirk to another: nor do we mean that men who now do serve as it were of benevolence may not be appointed and elected to serve in other places; but we cannot approve that once being solemnly elected and admitted they should change at their own pleasure.
We are not ignorant that the rarity of godly and learned men shall seem to some a just reason why so strait and sharp examination should not be taken universally, because it shall appear that the most part of the kirks shall have no minister at all. But let these men understand that the lack of able men shall not excuse us before God if, by our consent, unable men be placed over the flock of Christ Jesus; as also that amongst the Gentiles, godly, learned men were as rare as they be now amongst us, when the Apostle gave the rule to try and examine ministers which we now follow. Let them understand that it is alike to have no minister at all, and to have an idol in the place of a true minister, yea and in some cases it is worse; for those that be utterly destitute of ministers will be diligent to search for them; but those that have a vain shadow do commonly without farther care content themselveswith the same, and so remain they continually deceived, thinking that they have a minister, when in very deed they have none. We cannot judge a dispenser of God's mysteries him who in no wise can break the bread of life to the fainting and hungry souls; neither judge we that the Sacraments can be rightly ministered by him in whose mouth God has put no sermon of exhortation.
The chiefest remedy left to your honours and to us, in all this rarity of true ministers, is fervent prayer unto God, that it will please His mercy to thrust out faithful workmen into this His harvest; and next, that your honours, with the consent of the Kirk, are bound by your authority to compel such men as have gifts and graces able to edify the Kirk of God, that they bestow them where greatest necessity shall be known; for no man may be permitted to live idle, or as he himself lists, but he must be appointed to travail where your wisdoms and the Kirk shall think expedient.
We cannot prescribe unto your honours certain rule how that ye shall distribute the ministers and learned men, whom God has already sent unto you. But hereof we are assured, that it greatly hindereth the progress of Christ's Evangel within this poor realm, that some altogether abstract their labours from the Kirk, and others remain together in one place, the most part of them being idle. And therefore of your honours we require in God's name, that by the authority which ye have of God, ye compel all men to whom God has given any talent to persuade by wholesome doctrine, to bestow the same, if they be called by the Kirk to the advancement of Christ's glory, and to the comfort of His troubled flock; and that ye, with the consent of the Kirk, assign unto your chiefest workmen, not only towns to remain in, but also provinces, that by their faithful labours kirks may be erected, and order established, where none is now. If on this manner ye will use your power and authority, chiefly seeking God's glory, and the comfort of your brethren, we doubt not but God shall bless you and your enterprises.