[Sidenote: The Papists commit sacriledge.]
[Sidenote: Such as think not rightly of the Lords Supper receive it not worthely.]
That Sacramentis be rychtlie ministred, we judge twa thingis requisit: the one, That thei be ministred be lauchfull ministeris, whome we affirme to be onlie thei that ar appointed to the preaching of the worde, or into whose mouthis G.o.d hes putt some sermoun of exhortatioun, thei being men lauchfullie chosin thairto by some Kirk.
The other, That thei be ministred in sic elementis, and in sic sorte as G.o.d hath appointed. Ellis we affirme, that thei cease to be rycht Sacramentis of Christ Jesus. And, thairfoir, it is, that we flye the societie with the Papisticall Kirk, in partic.i.p.atioun of thair Sacramentis; first, becaus thair ministeris ar no ministeris of Christ Jesus; yea, (whiche is more horrible) thei suffer wemen, whome the Holy Ghost will not suffer to teache in the congregatioun, to Baptise.
And, secoundlie, Becaus thei have so adulterat, both the one sacrament and the other, with thair awin inventionis, that na pairte of Christis actioun abydeth in the originall puritie; for oyle, salt, spattle,[251] and siclyk in baptisme, are but menis inventionis; adoratioun, veneratioun, bearing throcht streittis and townes, and keaping of bread in boxes or buistis, are prophanatioun of Christis Sacramentis, and no use of the same: For Christ Jesus said, "Tak, eat, &c.; Do ye this in remembrance of me." By which wordis and charge he sanctifeid bread and wyne to be the sacrament of his body[252] and blude; to the end, that the one should be eatten, and that all should drink of the other; and not that thei should be keapt to be wirschiped and honoured as G.o.d, as the blynd Papistis have done heirtofoir, who also have committed sacriledge, stealling frome the people the one parte of the Sacrament, to witt, the blissed cupp. Moreover, that the Sacramentis be rychtlie used, it is requyred, that the end and caus why the Sacramentis war inst.i.tut, be understand and observed, alsweall of the minister as of the receaveris; for yf the opinioun be changed in the receavare, the rycht use cea.s.seth; whiche is most evident by the rejectioun of the sacrifices, (as also yf the teachar teache[253]
fals doctrin,) whiche war odiouse and abominable unto G.o.d (albeit thei war his awin ordinances,) becaus that wicked men use thame to ane other end than G.o.d hath ordeaned. The same affirme we of the sacramentis in the Papisticall Kirk, in whiche we affirme the haill actioun of the Lord Jesus to be adulterat, alsweill in the externall forme, as in the end and opinioun. What Christ Jesus did, and commanded to be done, is evident by the three Evangelistis [quho speak of the Sacrament,][254] and by Sanct Paule: What the preast does at his altare we neid not to rehea.r.s.e. The end and caus of Christis inst.i.tutioun, and why the self same should be used, is expressed in these wordis,--"Do this in remembrance of me. As oft as ye shall eatt off this bread and drynk of this cupp, ye shall schaw furth, (that is, extoll, preache, and magnifie,[255]) the Lordis death till he come."
But to what end, and in what opinioun the preastis say thair ma.s.ses, lett the wordis of the same, thair awin doctouris and writtingis witness, to witt, that thei, as mediatouris betwix Christ and his Kirk, do offerr unto G.o.d the Father ane sacrifice propitiatorie for the synnes of the quick and the dead. Which doctrine, as blasphemous to Christ Jesus, and macking derogatioun to the sufficiencie of his onlie sacrifice, ones offered for purgatioun of all those that shalbe sanctified, we utterlie abhorr, detest, and renunce.
[251] In some copies, "spittle."
[252] In some copies, "his holy body."
[253] In the old printed copies, "gif the teacher plainly teach, &c.
befoir G.o.d."
[254] Supplied from MS. G; but the old printed copies also read, "by the Evangelistis, and by Sanct Paule;" omitting the word "three."
[255] In the old printed copies, "preach, magnifie, and prayse."
TO WHOME SACRAMENTIS APPERTEANE.--CAP. XXIII.
We Confesse and acknawledge that Baptisme apperteaneth alsweall to the infantis of the faithfull, as to those that be of age and discretioun.
And so we dampne the errour of [the] Anabaptistes, who deny baptisme to apperteane to children, befoir that thei have faith and understanding. But the Supper of the Lord, we confesse to apperteane onlie to sick as[256] have bene of the houshold of faith, [and] can try and examyn thame selfis, asweill in thair faith, as in thair dewtie towardis thair nychtbouris. Such as eat [and drink] at that holy table without fayth, or being at dissentioun and divisioun with thare brethren, do eat unworthelye: and thairfoir it is, that in our Kirkis our Ministeris tackis publict and particulare examinatioun of the knowledge and conversatioun of suche as are to be admitted to the table of the Lord Jesus.
[256] In the old printed copies, "to sic onlie as be of the houshald."
OF THE CIVILE MAGISTRAT.--CAP. XXIV.
We Confesse and acknawledge impyres, kyngdomes, dominiounis, and cities to be distincted and ordaned by G.o.d: the powers and authorities in the same (be it of Emperouris in thair impyris, of Kingis in thair realmes, Dukis and Princes in thair dominiounis, or of otheris Magistratis in free cities,) to be G.o.dis holy ordinance, ordeaned for manifestatioun of his awin glorie, and for the singulare proffeit and commodite of mankynd. So that whosoever goes about to tack away or to confound the haill state of civile policies, now lang establisched, we affirme the same men not onlie to be ennemyes to mankynd, but also wickedlie to feght against G.o.dis expressed will. We farther Confesse and acknawledge, that sic personis as are placed in authoritie are to be loved, honoured, feared, and holdin in most reverent estimatioun; becaus [that] thei are the lieutennentis of G.o.d, in whose sessioun G.o.d him self doeth sitt and judge, (yea evin the Judges and Princes thame selfis,) to whome by G.o.d is gevin the sweard, to the praise and defence of good men, and to revenge and puniss all open malefactouris.
Moreover, to Kingis, Princes, Reullaris, and Magistratis, we affirme that cheiflie and maist princ.i.p.allie the reformatioun[257] and purgatioun of the Religioun apperteanes; so that not onlie thei are appointed for civile policey, bot also for mantenance of the trew Religioun, and for suppressing of idolatrie and superst.i.tioun whatsomever, as in David, Josaphat, Ezechias, Josias, and otheris, heychtlie commended for thair zeall in that caise, may be espyed. And thairfoir we confesse and avow, that sick as resist the Supreme power, (doing that thing which apperteanis to his charge,) do resist G.o.ddis ordinance, and thairfoir can not be guyltless. And farther, we affirme, that whosoever deny unto thame thair aid, counsall, and conforte, while the Princes and Reullaris vigilantlie travaill in the executing[258] of thair office, that the same men deny thair help, supporte, and counsall to G.o.d, who by the presence of his lieutennent craveth it of thame.
[257] In the old printed copies, "conservatioun."
[258] In the old printed copies, "in executioun."
THE GIFTIS FRELIE GEVIN TO THE KIRK.--CAP. XXV.
Albeit that the word of G.o.d trewlie preached, [and] the Sacramentis rychtlie ministred, and discipline executed according to the word of G.o.d, be the certane and infallible signes of the trew Kirk; yit do we nott so meane, that everie[259] particulare persone joyned with sick ane c.u.mpany, be ane elect member of Christ Jesus. For we acknawledge and confesse, that darnell, c.o.kle, and chaff, may be sawin, grow, and in great abundance lye in the myddis of the wheat; that is, the reprobat may be joyned in the societie of the elect, and may externallie use with thame the benefites of the word and sacramentis; but sic being b.u.t.t temporall professouris in mouth, but not in heart, do fall back and continew not to the end: and thairfoir haif thei no fruit of Christis death, resurrectioun, nor a.s.sentioun. But sick as with heart unfeanedlie beleve, and with mouth boldlie confesse the Lord Jesus, (as befoir we have said,) shall most a.s.suredly resave these giftis; first, In this lyfe, remissoun of synnes, and that by faith onlie in Christis blude, insamekle, that albeit syne remane and continuallie abyd in these our mortall bodyes, yit it is not imputed unto us, but is remitted and covered with Christis justice. Secondlie, In the generall judgement thair shalbe gevin to everie man and woman resurrectioun of the flesche; for the sea shall geve hir dead, the earth those that thairin be inclosed; yea, the Eternall, our G.o.d, shall stretche out his hand upoun the dust, and the dead shall aryse incorruptible, and that in the substance of the [self] same flesche that everie man now bearis, to resave, according to thair warkis, glorie or punishment: for sik as now delyte in vanitie, creueltye, filthynes, superst.i.tioun, or idolatrie, shalbe adjudged to the fyre inextinguishable, in the whiche thei shalbe tormented for ever, alsweall in thair awin bodyes, as in thair saullis, whiche now thei give to serve the devill in all abominatioun. b.u.t.t sik as continew in weall doing to the end, boldlie professing the Lord Jesus, [we constantly beleve, that they sall receive glorie, honour, and immortalitie, to reigne for ever in life everlasting with Christ Jesus,][260] to whose glorifeid body all his Elect shalbe [made] lyke, when he shall appeir agane to judgement, and shall render up the kingdome to G.o.d his Father, who then shalbe, and ever shall remane all in all thingis, G.o.d blessed for evir: To whome, with the Sone, and with the Holy Ghost, be all honour and glorie, now and ever. AMEN.
[259] In the old printed copies, "the trew Kirk; we meane not that every."
[260] This clause, omitted by Knox"s amanuensis, is not contained in Vautr. edit., or in the later MSS.
_Aryse, O Lord, and lett thy ennemyes be confounded: Lett thame flye frome thy presence that hait thy G.o.dlie name: Give thy Servandis strenth to speak thy word in boldnes; and lett all Nationis atteane to[261] thy trew knowledge._
[261] In the old printed copies of the Confession, "cleif," "cleve,"
or "cleave to."
THIE ACTIS AND ARTICLES WAR RED[262] IN FACE OF PARLIAMENT, AND RATIFIED BE THE THRE ESTAITIS OF THIS REALME, AT EDINBURGH, THE SEVINTENE DAY OF AUGUST,[263] THE YEAR OF G.o.d J^M. V^C. AND THRESCOIR YEARIS.
[262] In the Acts 1560 and 1567, "ar red."
[263] In the MSS. of Knox, and in Vautrollier"s edition, the erroneous date, 17th July, is given instead of the 17th August, as the day when the Confession of Faith was ratified by Parliament. The same mistake occurs in the rare edition of the Confession, printed at Edinburgh by John Scott, 1561, 4to.--See Herbert"s Typographical Antiquities, vol.
iii. p. 1817.
[Sidenote: THE ERLE MERSCh.e.l.lIS VOTE IN PARLIAMENT]
THIS oure CONFESSIOUN was publictlie red, first in audience of the Lordis of Articles, and after in audience of the haill Parliament; whair war present, not onlie suche as professed Christ Jesus, but also a great number of the adversaries of our religioun, suche as the foirnamed Bishoppis, and some others of the Temporall Estate, who war commanded in G.o.ddis name to object, yf thei could, any thing against that doctrine. Some of our Ministeris war present, standing upoun thair feit, reddye to have ansuered, in caise any wald haif defended the Papistrie, and impugned oure affirmatives: but whill that no objectioun was maid, thair was a day appointed to voting in that and other headis. Oure Confessioun was redd, everie article by itself, over agane, as thei war wryttin in ordour, and the vottis of everie man war requyred accordinglie. Of the Temporall Estate onlie voted in the contrair, the Erle of Atholl,[264] the Lordis Somervaill[265] and Borthwik;[266] and yit for thair disa.s.senting thei produced no bettir rea.s.sone, but, "We will beleve as oure fatheris beleved." The Bischoppis, (Papisticall, we meane,) s.p.a.ck nothing. The rest of the haill thre Estaittis, by thair publict votes, affirmed the doctrine; and many, the rather, becaus that the Bischoppis wold nor durst say nothing in the contrair; for this was the vote of the Erle Mersch.e.l.l,[267]--"It is long since I have had some favour unto the trewth, and since that I have had a suspitioun of the Papisticall religioun; but, I praise my G.o.d, this day hes fully resolved me in the one and the other. For seing that my Lordis Bischoppis, who for thair learing can, and for the zeall that thei should bear to the veritie, wold, as I suppose, ganesay any thing that directlie repugnes to the veritie of G.o.d; seing, I say, my Lordis Bischoppis heir present speakis nothing in the contrair of the doctrine proponed, I can nott but hold it to be the verie trewth of G.o.d, and the contrarie to be deceavable doctrine. And thairfoir, so far as in me lyeth, I approve the one and dampne the other: And do farther ask of G.o.d, that not onlie I, but also all my posteritie, may enjoy the comforte of the doctrin that this day our earis have hearde. And yitt more, I man vote, as it war by way of protestatioun, that yf any persones ecclesiasticall shall after this oppone thame selfis to this our Confessioun, that thei have no place nor credite, considdering that thei having long advis.e.m.e.nt, and full knawledge of this oure Confessioun, none is now found in lauchfull, free, and quyete Parliament to oppone thame selfis to that whiche we professe: And thairfoir, yf any of this gencratioun pretend to do it after this, I protest he be repute rather one that loveth his awin commoditie and the glorie of the world, than the trewth of G.o.d, and the salvatioun of menis saullis."
[264] John Stewart, fourth Earl of Atholl. He succeeded his father in 1542. He enjoyed the favour of Queen Mary, and promoted her marriage with Darnley. He afterwards joined in the a.s.sociation, and signed the warrant for the Queen"s custody in Loch-Leven. In 1577, he became Lord Chancellor of Scotland, and died 24th April 1579.
[265] James sixth Lord Somerville, succeeded to the t.i.tle in 1550.
From Sadler"s Correspondence it appears he was in England in 1543, as a hostage for his father, who had been taken prisoner at Solway.
(State Papers, vol. i. pp. 182, 348.) His name occurs as signing the Bond in April 1560: (see page 63.) It may be questioned, therefore, whether Knox is quite correct in the names of the persons whom he mentions as having openly opposed the Confession in Parliament. See in the Appendix an extract from Randolph the English envoy"s letter to Sir William Cecil, on the 19th of August, in which he says, "of the Temporal Lords, the Earl of Ca.s.sillis, and the Earl of Caithness, said Noe; the rest of the Lords, with common consent, allowed the same."
(Tytler"s Hist. of Scotland, vol. vi. p. 184, note.) Lord Sommerville, who continued his adherence to the Queen"s party, at the battle of Langsyde, in May 1568, was severely wounded; and he died in the month of December following.
[266] John fifth Lord Borthwick, in 1543, was served heir of his father, William fourth Lord Borthwick, (his elder brother, the Master of Borthwick, having died without issue.) He a.s.sisted the Queen Regent in her contests with the Lords of the Congregation, and died in 1565.
[267] William Keith, fourth Earl Marischall, who succeeded his grandfather in 1530. In 1541 he was appointed Extraordinary Lord of Session. See vol. i. p. 251. note 2. He died 7th October 1581, having spent many of his latter years in retirement, in his Castle of Dunnottar.
After the voting and ratificatioun of this oure Confessioun, by the haill body of the Parliament, thair war also p.r.o.nunced two Actis, the one against the Ma.s.se and the abuse of the Sacramentis, and the other against the Supreamacye of the Pape;[268] the tenouris whairof followis:--
[268] The Acts referred to were renewed in the Parliament, held by the Regent Earl of Murray, in December 1567. There was likewise another Act annulling all former Acts made for the maintenance of Idolatry, or "contrary to the Confession of Fayth, published in this Parliament."
It was only by such ratifications that any proceedings of the Parliament in 1560 were recorded. The Acts alluded to were republished in a separate form, along with some of a subsequent date, connected with Religion.--1st, in an edition "Imprint.i.t at Edinburgh, be Johne Ros, Anno Do. 1580," 4to; and 2dly, at "Edinburgh, prent.i.t be Robert Waldegrave," 1593, 4to.
THE ACT AGAINST THE MESSE.[269]
IN the Parliament haldin at Edinburgh, the tent of Julij, the year of G.o.d J^m fyve hundreth threscoir yearis, the said Parliament being continewed to the first of August nixt thairafter following, with continewatioun of dayis, upoun the twenty-four day of the said moneth of August, the Thre Estaitis then being present: The whiche day, forsamekle as Almychtie G.o.d be his maist trew and blessed worde, hes declaired the reverence and honour quhilk should be gevin to him: and, be his Sone Jesus Christ, has declaired the trew use of the Sacramentis, willing the same to be used according to his will and worde: Be the quhilk it is notour and perfitlie knawin that the Sacramentis of Baptisme and of the body and bloode of Jesus Christ, hes bene in all tymes bygane corrupted be the Papisticall Kirk, and be thair usurpit ministeris; and presentlie, notwithstanding the Reformatioun allreaddy maide according to G.o.ddis worde, yit nottheless thair is some of the same Papis Kirk that stubburnelie perseveris in thair wicked idolatrie, sayand Messe, and Baptizand conforme to the Papis Kirk, prophanand thairthrow the Sacramentis foirsaidis, in quyett and secreatt places, regardand thairthrow nowther G.o.d nor his worde: Thairfoir it is statut and ordeaned in this present Parliament, that na maner of persone nor personis, in ony tyme c.u.ming, administrat ony of the Sacramentis foirsaidis secreatlie, or ony other maner of way, but thei that ar admitted and havand power to that effect; nor say Messe, nor yit hear Messe, nor he present thairat, under the paine of confiscatioun of all thair goodis, [movabill and unmovabill,] and punisheing of thair bodyis at the discretioun of the Magistrattis, within whais jurisdiction sick personis happynnis to be apprehended, for the first fault; banisching of the Realme, for the secound fault; and justifieing to the dead, for the thrid falt: And ordainis all Schireffis, Stewartis, Bailleis, and thair deputtis, Provestis, and Bailleis of Burrowis, and otheris judges whatsumever, within this Realme, to taik diligent suyt and inquisitioun within thair boundis, whair ony sick usurped ministerie is used; Messe saying, or thei that beis present at the doing thairof, ratifeand and apprevand the samyn, and tack and apprehend thame, to the effect that the panis above wrettin may be execut upon thame.
_Extractum de libro Parliamenti, per me, etc._
(_Sic subscribitur_,) JACOBUS M^CGILL.[270]
[269] The t.i.tle in the Acts of Parliament 1567, is, "Anent the Messe abolischit, and punisching of all that heiris or sayis the samin.--Cap. v."
[270] Mr. James M^cGill, Clerk Register: see a subsequent note.
THE ACT FOR ABOLISHING THE JURISDICTIOUN OF THE PAPE.[271]
IN the Parliament haldin at Edinburgh, the tent day of Julij, the year of G.o.d J^m V^c lx yearis, and thairefter continewit to the first day of August nixt thairefter following, with continewatioun of dayes, upoun the xxiiij of the said moneth of August:[272] The thre Estaitis, then being present, understanding that the jurisdictioun and authoritie of the Bischope of Rome, callit the Pape, usit [with]in this Realme in tymes bypast, hes [not onlie bene contumelious to the Eternall G.o.d, but also] verry hurtsome and prejudiciall to our Soveranis authoritie, and commoun weall of this Realme: Thairfoir hes statut and ordainit, that the Bischope of Rome, [callit the Paip,]
have na jurisdictioun nor authoritie [with]in this Realme in tymes c.u.ming; and that nane of oure said Soveranis subjectis sute or desyre, in ony tyme heirefter, tytill or rycht, be the said Bischope of Rome or his sect, to ony thing within this Realme, under the panis of Barratrie; that is to say, proscriptioun, banishment, and never to bruik honour, office, nor dignitie within this Realme: And the contraveaneris heirof, to be callit befoir the Justice or his deputtis, or befoir the Lordis of the Sessioun, and punist thairfoir according to the lawis of this Realme: And the furnessaris of thame with fynance of money, and purchessaris of thair tytle of rycht, or manteaneris and defenderis of thame, sall incurr the samyn panis: And that na Bischope, nor uther Prelatt of this Realme, use ony jurisdictioun in tymes to c.u.m, be the said Bischope of Rome"s authoritie, under the paine foirsaid.