Chapter V: Appendix (5)

WE confesse and acknawledge ane onlie God, to quhom onlie we must cleave, [quhom onlie we must serve,][217] quhom onlie we must wirschip, and in quhom onlie we must put our trust; quha is eternall, infinite, unmesurable, incomprehensible, omnipotent, invysible: ane in substance, and yit distinct in thre personis, the Father, the Sone, and the Holie Ghost: Be quhom we confesse and beleif all thyngis in hevin and in earth, alsweill visible as invisible, to haif bene creatit, to be reteanit in thair being, and to be rewllit and gydeit be his inscrutabill Providence, to sick end as his eternall wisdome, gudnes, and justice hes appointit thame, to the manifestatioun of his awin glorie.

[216] The numbers of the Chapters, and the marginal Scriptural
references are not contained in any of the MS. copies of Knox's
History. They are here supplied from the first edition of the
Confession, printed by Lekprevik in 1561, compared with the Acts of
Parliament of 1567, printed in 1568.

[217] These words, and such others as are inclosed within brackets,
are omitted in the copies of Knox. By "the old printed copies," in the
following notes to the Confession, is signified the editions printed
in 1561, and the several editions of the Acts of Parliament 1567.

OFF THE CREATIOUN OF MAN.--CAP. II.

[Sidenote: Gen. 1. 2.]

[Sidenote: Gen. 3.]

We confesse and acknawledge this oure God to haif creatit Man, (to witt, our fyrst father Adam) of quhom also God formit the Woman to his awin image and similitude;[218] to quhom he gaif wisdome, lordschip, justice, fre-will, and cleir knawledge of him selff; sua that in the haill nature of man thair could be notit na imperfectioun: Frome quhilk honour and perfectioun man and woman did baith fall; the woman being desavit be the Serpent, and man obeying to the voice of the woman, baith conspyring against the Soverane Majestie of God, quha in expressit wordis of befoir had threatnit death, gif thay presumeit to eit of the forbiddin tree.

[218] The words, "of quhom also God formit the woman to his awin image
and similitude," are omitted in the editions of the Confession 1561,
and of the Acts of Parliament 1567: also in Adamson's Latin
translation, 1572.

OFF ORIGINALL SYN.--CAP. III.

[Sidenote: Ephes. 3. Rom. 5. Joan. 3. Rom. 5. 8.]

By quhilk transgressioun, commonlie callit Originall Syn, was the image of God utterlie defaceit in man; and he and his posteritie of nature became ennemeis to God, slavis to Sathan, and servantis to syn; in samekill that death everlesting hes haid, and sall have power and dominioun over all that hes not bene, ar not, or sall not be regenerat frome above: quhilk regeneratioun is wrocht be the power of the Holy Ghost, wirking in the hartis of the elect of God ane assureit faith in the promeise of God, reveillit to us in his word; by quhilk faith thay apprehend[219] Chryst Jesus, with the graces and benefites promesit in him.

[219] In the old printed copies, "we apprehend."

OFF THE REVELATIOUN OF THE PROMEIS.--CAP. IV.

[Sidenote: Gen. 5. Gen. 12. 15. Esai. 7. 8.]

For this we constantlie beleif, that God, efter the feirfull and horribill defectioun of man frome his obedience, did seik Adam agane, call upoun him, rebuk his syn, convict him of the same, and in the end maid unto him a maist joyfull promeisse, to witt, "That the seid of the woman sould brek doun the serpentis heid;" that is, he sould destroy the warkis of the Devill. Quhilk promeis, as it was repeitit and maid mair cleir from tyme to tyme, sua was it embraceit with joy, and maist constantlie retenit[220] of all the faithfull, frome Adam to Noah, frome Noah to Abraham, from Abraham to David, and sua furth to the incarnatioun of Chryst Jesus: quha all (we mene the faithfull Fatheris under the law,) did se the joyfull dayis of Christ Jesus, and did rejoyse.

[220] In the old printed copies, "ressavit."

THE CONTINUANCE, INCREASE, AND PRESERVATIOUN OF THE KIRK.[221]--CAP. V.

[221] In the editions 1561, "Church."

[Sidenote: Ezech. 16.]

[Sidenote: Gen. 12. 13. Exod. 1. 2. Exod. 20.]

[Sidenote: Josu. 1. 2. 3. 1 Sam. 1. 23. 2 Reg. 17.]

[Sidenote: 2 Reg. 24. 25. Deut. 28. Jere. 39. Esdr. 1. Agg. 1, 2. Zach. 3.]

We maist constantlie beleif, that God preservit, instructit, multipleit, honourit, decoirit, and frome death callit to lyfe his Kirk in all aiges, fra Adam, till the cuming of Chryst Jesus in the flesche: for Abraham he callit frome his fatheris cuntrey, him he instructit, his seid he multipleit, the same he marvalouslie preservit, and mair marvelouslie delyverit frome the bondage [and tyranny] of Pharao; to thame he gaif his lawis, constitutiouns, and ceremoneis; thame he possessit in the land of Canaan; to thame efter Jugeis, and efter Saule he gaif David to be kyng, to quham he maid promeise, "That of the fruit of his loynis sould ane sitt for ever upoun his regall saitt." To this same pepill from tyme to tyme he send propheittis to reduce thame to the recht way of thair God, frome the quhilk often tymis thay declyneit by idolatrie. And albeit for thair stubburne contempt of justice, he was compellit to gif thame in the handis of thair ennemeis, as befoir was threatnit by the mouth of Moyses, in samekill that the halye citie[222] was destroyit, the tempill brynt with fyre, and the haill land left desolat the space of sevintie yeiris; yitt of mercy did he reduce thame agane to Jerusalem, quhair the citie and tempill war reedifeit, and they, against all temptatiounis and assaultis of Sathan, did abyde till the Messias came, according to the promeise.

[222] In the MSS. of Knox, "the haill citie."

OFF THE INCARNATIOUN OF CHRYST JESUS.--CAP. VI.

[Sidenote: Gal. 4.]

[Sidenote: Luc. 1, 2.]

[Sidenote: Esai.]

Quhan the fulnes of tyme came, God send his Sone, his Eternall Wisdome, the substance of his awin glory, in this warld, quha tuik the nature of manheid of the substance of ane woman, to witt, of ane Virgin, and that be the operatioun of the Holie Ghost: And sa was borne the just seid of David, the angell of the greit counsall of God; the verray Messias promesit, quham we acknawledge and confesse Emanuell; verray God and verray man, twa perfyte naturis unitit and joynit in ane persona. By quhilk oure confessioun we dampne[223] the damnabill and pestilent hereseyis of Arrius, Marcion, Eutiches, Nestorius, and sick utheris, as either deny[224] the eternitie of his Godheid, either the veratie of his human nature, either confound thame, either yit devyde thame.

[223] In the old printed copies, "condempne."

[224] In the old printed copies, "did deny;" and "or," instead of
"either," in the two next lines.

QUHY IT BEHOVIT THE MEDIATOUR TO BE VERRAY GOD AND VERRAY MAN.--CAP. VII.

We acknawledge and confesse, that this maist wonderous conjunctioun betwix the Godheid and the Manheid in Chryst Jesus, did proceid frome the eternall and immutabill decree of God, quhence alssua oure salvatioun springis and dependis.[225]

[225] In the edition 1561, and MS. G, "whence also our salvation
springeth, and dependeth;" in the Acts of Parliament 1567, "fra quhilk
all our salvatioun springs and depends."

ELECTIOUN.--CAP. VIII.

[Sidenote: Eph. 1.]

[Sidenote: Heb. 2.]

[Sidenote: Joan. 10.]

[Sidenote: Joan 1.]

[Sidenote: Joan 20.]

[Sidenote: Esai. 53.]

For that samyn Eternall God, and Father, quha of mere mercy electit us in Chryst Jesus his Sone, befoir the fundatioun of the warld was laid, appoyntit him to be oure Heid, our Brother, our Pastoure, and greit Bishop of oure Saullis. Bot becaus that the enmitie betwix the justice of God and our synnes was sick, that no flesche by it self could or mycht have atteanit unto God, it behovit that the Sone of God sould discend unto us, and tak him selff ane body of oure body, flesche of oure flesche, and bane of oure baneis, and sua became[226] the perfyte Mediatour betwix God and man; giffing power to sa mony as beleif in him to be the sonis of God, as him selff dois witnesse--"I pas up to my Father and unto your Father, to my God and unto your God." By quhilk maist halie fraternitie, quhatsoever we have lost[227] in Adam is restoirit to us againe. And for this cause ar we not effrayit to call God our father, not samekill in that he hes creatit us,[228] (quhilk we have common with the reprobat,) as for that he hes gevin to us his onlie Sone to be our brother, and gevin unto us grace to [acknawledge and] embrace him for oure onlie Mediatour, as befoir is said. It behovit farther, the Messias and Redeemer to [be] verray God and verray Man, becaus he was to underly[229] the punishment dew for oure transgressiouns, and to present him selff in the presence of his Fatheris jugement, as in oure persone, to suffer for our transgressioun and inobedience, by death to ovircum him that was author of death. Bot becaus the onlie Godheid could not suffer death, neyther could the onlie Manheid ovircum the same; he joynit baith togidder in ane persone, that the imbecilitie of the ane sould suffer, and be subject to death, (quhilk we haid deservit,) and the infinite and invincible power of the uther, to wit, of the Godheid, sould tryumphe and purchese till us lyfe, libertie, and perpetuall victorie. And so we confess, and maist undowtedlie beleif.

[226] In the old printed copies, "become."

[227] In the Acts 1567, "have tint."

[228] In the editions 1561, "not so much because he hath created us."

[229] In the London edition 1561, "to beare upon him."

CHRYSTIS DEATH, PASSIOUN, BURYALL, &C.--CAP. IX.

[Sidenote: Heb. 12.]

[Sidenote: Esai. 53.]

[Sidenote: Deut. 21.]

[Sidenote: Gal. 3.]

[Sidenote: Heb. 10.]

That our Lord Jesus Chryst offerrit him self ane voluntarie sacrifice unto his Father for us; that he sufferrit contradictioun of synneris; that he was woundit and plaigit for our transgressiouns; that he being the clene and innocent Lamb of God, was dampnit in the presence of an earthlie juge, that we mycht be absolvit befoir the tribunall seat of our God; that he sufferit not onlie the creuell death of the croce (quhilk was accursit be the sentance of God,) bot alssua that he sufferrit for a seassone the wrath of his Father, whilk synnaris had deservit. Bot yitt we avow, that he remaneit the onlie and weilbelovit and blissit Sone of his Father, evin in the myddis of his anguysche and torment, quhilk he sufferrit in body and saull, to mak the full satisfactioun for the synnis of his pepill.[230] Efter the quhilk, we confesse and avow, that thair remaneis na uther sacrifice for synnis; quhilk gif any affirme, we nathing dowt to avow that thay are blasphemaris against Chrystis death, and the everlesting purgatioun and sattisfactioun purchessit till us by the same.

[230] In the old printed copies, "the people."

RESURRECTIOUN.--CAP. X.

[Sidenote: Act. 2. 3.]

[Sidenote: Rom. 6.]

[Sidenote: Mat. 28.]

[Sidenote: Mat. 27.]

[Sidenote: Joan. 20. 21.]

We undoutedlie beleif, that insamekill as it was impossibill that the dolouris of death sould reteane in bondage the Author of lyff, that our Lord Jesus Chryst crucifeit, deid, and buryit, quha discendit into hell, did raise agane for our justificatioun, and distroying [of] him who was [the] author of death, brocht lyfe agane to us that war subject to death and to the bondage of the same. We knaw that his resurrectioun was confirmit be the testimonye of his verray ennemeis; by the resurrectioun of the deid, quhais sepulturis did oppin, and thay did arise and apperit to many within the Citie of Jerusalem. It was alssua confirmit be the testimonie of [his] Angellis, and be the senses and jugementis of his Apostleis, and [of] utheris, quha had conversatioun, and did eit and drynk with him efter his resurrectioun.

ASCENSIOUN.--CAP. XI.

[Sidenote: Act. 1.]

[Sidenote: Mat. 28.]

[Sidenote: 1 Joan. 2.]

[Sidenote: 1 Tim. 2.]

[Sidenote: Psal. 110.]

[Sidenote: Apoc. 20.]

[Sidenote: Esai. 66.]

[Sidenote: Esai. 7.]

[Sidenote: Collos. 1.]

[Sidenote: Heb. 9. 10.]

We nathing dowt, bot that the selff samyn body, quhilk was borne of the Virgine, was crucifeit, deid, and buried, and quhilk did ryse agane, did ascend into the heavinis for the accompleischment of all thingis; quhair, in oure names, and for our confort he hes resavit all power in hevin and in earth, quhair he sittis at the rycht hand of the Father inaugurat in his kingdome, advocat and onlie Mediatour for us; quhilk glorie, honour, and prerogatyve he allone amangis the brethren sall possesse, till that all his ennemyes be maid his futestule, as that we undoubtedlie beleif thay sall be in the finall jugement; to the execution quhairof we certainlie beleif that the same oure Lord Jesus sall visibillie returne as that he was sene to ascend: And than we firmlie belief, that the tyme of refresching and restitutioun of all thingis sall cum, in samekill that thay that from the begynning have sufferit violence, injurie, and wrang for rychteousnes saik, sall inherit that blissit immortalitie promesit from the begynning; bot contrariewyse, the stubburne, inobedient, cruell, oppressouris, filthy personeis, adulteraris, and all sortis of unfaithfull [men] sall be cast in the dungeoun of utter darknes, quhair thair worme sall not dye, neather yitt thair fyre [sall] be extinguischeit. The remembrance of the quhilk day, and of the jugement to be executit in the same, is not onlie to us ane brydill quhairby oure carnall lustis ar refranit; but alsso sick inestimabill confort, that neather may the threatning of wardlie princeis, neyther yitt the feir of temporall death and present daingear move us to renunce and forsaik that blissit societie, quhilk we the members have with oure Head and onlie Mediatour Christ Jesus, whome we confesse and avow to be the Messias promissed, the only Head of his Kirk, our just Lawgevar, oure onlie Hie Preast, Advocat, and Mediatour. In whiche honouris and offices, yf man or angell presume to intruse thame selfis, we utterlie detest and abhorre thame, as blasphemous to oure Soverane and Supreame Governour, Christ Jesus.

FAITH IN THE HOLY GHOST.--CAP. XII.

[Sidenote: Mat. 16.]

[Sidenote: Joan. 14. 15. 16.]

[Sidenote: Rom. 5.]

[Sidenote: 2 Corin. 3.]

This our Faith, and the assurance of the same, proceidis not frome flesche and blood, that is to say, frome no naturall poweris within us, but is the inspiratioun of the Holy Ghost: Whome we confesse God, equall with the Father and with the Sone; who sanctifieth us, and bringeth us in all veritie by his awin operatioun; without whome we should remane for ever enemyes to God, and ignorant of his Sone, Christ Jesus. For of nature we ar so dead, so blynd and so perverse, that neather can we feill when we ar pricked, see the lycht when it schynes, nor assent to the will of God when it is reveilled; onlie[231] the Spreit of the Lord Jesus quickinneth that which is dead, removeth[231] the darknes from our myndis, and boweth oure stubburne heartis to the obedience of his blessed will. And so as we confesse that God the Father created us when we war not; as his Sone, our Lord Jesus redeamit us when we war ennemyes to him: so also do we confesse that the Holy Ghost dois sanctifie and regenerat us, without all respect of any merite proceading from us, be it befoir, or be it after oure regeneratioun. To speak this one thing yit in more plane wordis, as we willinglie spoyle oureselves of all honour and glorie of oure awin creatioun and redemptioun; so do we also of oure regeneratioun and sanctificatioun: For of our selves we ar nott sufficient to think ane good thoght; but he who hes begune the good work in us, is onlie he that continueth us in the same, to the praise and glorie of his undeserved grace.

[231] In the old printed copies, "unless the Spirite, &c. quickin
that;" and "remove the," &c.: "and bow."

THE CAUSE OF GOOD WORKIS.--CAP. XIII.[232]

[232] In the old printed copies, including the Acts of Parliament
1567, this Chapter is numbered 14, and the mistake is continued
throughout, so that the last Chapter 25, is numbered 26.

[Sidenote: John. 15.]

[Sidenote: Ephes. 2.]

[Sidenote: Gal. 5.]

[Sidenote: Rom. 8.]

[Sidenote: Joan 15.]

So that the caus of Good workis, we confess to be, nott our free will, but the Spreit of the Lord Jesus, who dwelling in oure heartis be trew faith, bringis furth sick good workis as God hath prepared for us to walk into: for this we most boldlie affirm, that blasphemy it is to say, that Christ Jesus abydis in the heartis of sick as in whome thair is na spreit of Sanctificatioun. And thairfoir we fear nott to affirme, that murtherraris, oppressouris, cruell persecutaris, adulteraris, whoremongaris, filthy personis, idolateris, drounkardis, theavis, and all workaris of iniquitie, have neather trew faith, neather any portioun of the spreat of Sanctificatioun, whiche proceadeth frome the Lord Jesus, so long as thei obstinatlie continew in thair wickednes. For how sone that ever the spreit of the Lord Jesus, (whiche Godis elect children resave by trew fayth,) takis possessioun in the heart of any man, so soon dois he regenerat and renew the same man; so that he begynnis to hate that whiche befoir he luffit, and begynnis to luif that whiche befoir he hated; and from thence cumis that continewall battell which is betwix the flesche and the spreit in Godis children; while the flesche and naturall man (according to the awin corruptioun) lustis for things pleasing and delectable unto the self, grudges in adversitie, is lyfted up in prosperitie, and at everie moment is prone and reddye to offend the Majestie of God. Bot the Spreit of God, whiche giveth witnessing till our spreit, that we ar the sones of God, makis us to resist the devill, to abhorr[233] fylthy pleasouris, to groane in Godis presence for deliverance from this boundage of corruptioun; and finally, so triumphe over syne that it reigne not in our mortall bodyes. This battell hes nott the carnall men, being destitut of Goddis Spreitt; but do follow and obey syn with greadynes, and without repentance, evin as the devill and thair corrupt lustis do prick thame. But the sonnes of God (as befoir is said) does feght against syn, do sobb and murne, when they perceave thame selfis tempted to iniquitie; and gif they fall, they ryse agane with earnest and unfeaned repentance. And these thingis they do nott by thair awin power, but the power of the Lord Jesus (without whome thai war able to do nothing) wyrketh in thame all that is good.[234]

[233] In the old printed copies, the words, "the devill, to abhorr,"
are omitted.

[234] In the editions 1561, and in the Acts 1567, the last seven words
are omitted: the sentence runs thus, "but by the power of the Lord
Jesus, without whom thai war hable to do nothing."

WHAT WORKIS AR REPUTED GOOD BEFOIR GOD.--CAP. XIV.[235]

[235] The marginal notes on this and the following Chapters, (with the
exception of the Scripture references,) are not contained in
Lekprevik's edition 1561: they are copied from the edition of the
Confession, printed at London by R. Hall, 1561, small 8vo.

[Sidenote: Exod. 20. Deut. 4.]

[Sidenote: The Law.]

[Sidenote: The workes of the First Table.]

[Sidenote: Ephes. 6.]

[Sidenote: The workes of the Second Table.]

[Sidenote: Ezek. 22. Jere. 22. Esai 50. 1 Thes. 4. Luc. 2.]

[Sidenote: Things contrari to the Firste and Second Table.]

[Sidenote: Rom. 13. Ezek. 22.]

[Sidenote: Esai. 29. Matt. 15.]

We confesse and acknawledge, that God hes gevin to man his holy law, in whiche not onlie ar forbiddin all sick workis whiche displease and offend his Godlye Majestie; but also ar commanded all sick as please him, and as he hath promised to rewarde. And these workis be of two sortis; the one ar done to the honour of God, the other to the proffit of our nychtbouris; and baith have the reveilled will of God for thair assurance. To have one God, to wirschepe and honour him; to call upoun him in all our trubles; to reverence his holy name; to hear his word; to beleve the same; to communicat with his holy sacraments;--ar the workis of the First Table. To honour father, mother, princes, reullaris, and superiour poweris; to love thame; to supporte thame, yea, to obey thair charges (not repugnyng to the commandiment of God); to save the lyves of innocents; to represse tyranny; to defend the oppressed; to keep our bodyes cleane and holy; to lyve in sobrietie and temperance; to deall justlie with all men, boyth in word and in deed; and, finallie, to represse all appetite of our nychtbouris hurte;--ar the good workis of the Second Table, whiche ar most pleasing and acceptable unto God, as those workis that are commanded by him self. The contrarie whairof is syn most odiouse, whiche always displeasses him, and provokes him to anger,--as, nott to call upoun him allone when we have nead; not till hear his word with reverence; to contempne and despyse it; to have or to wyrschipe idolles; to mainteane and defend idolatrie; lychtlie to esteame the reverent name of God; to prophane, abuse, or contempne the sacramentis of Christ Jesus; to disobey or resist any that God hes placed in authoritie, (while thei pas not ower the boundis of thair office); to murther, or to consent thairto, to bear hattrent, or to suffer innocent blood to be schedd geve we may ganestand[236] it; and, finallie, the transgressing of any other commandiment in the First or Secound Table, we confesse and affirme to be syn, by the which Goddis hote displeasour is kendilled[237] against the proude and unthankfull world. So that Good workis we affirme to be these onlie that ar done in faith, [and] at Goddis commandiment, who in his law hes expressed what be the thingis that please him: And Evill workis, we affirme, nott onlie those that ar expressedlie done against Goddis commandiment, but those also that, in materis of religioun and wirschipping of God, have no [uther] assurance butt the inventioun and opinioun of man, whiche God frome the begynning hes ever rejected; as by the prophete Esaias, and by our maister Christ Jesus, we ar taught in these wordis--"In vane do they wirschepe me, teiching the doctrine being preceptis of men."[238]

[236] In the old printed copies, "withstand."

[237] In the old printed copies, "Goddis hait and displesoure is
kendlit."

[238] In the old printed copies, "the doctrines the preccptes of men."

THE PERFECTIOUN OF THE LAW AND IMPERFECTIOUN OF MAN.--CAP. XV.

[Sidenote: Rom. 7.]

[Sidenote: Psal. 19.]

[Sidenote: Deut. 5.]

[Sidenote: Rom. 10.]

[Sidenote: 1 Joan 12. Rom. 10. Gal. 3.]

[Sidenote: Deut. 26. Eph. 1. Rom. 4.]

[Sidenote: Luc. 17.

To put trust in our own workes, is damnable idolatrie.]

The Law of God, we confesse and acknawledge most just, most equall, most holy, and most perfite; commanding those thingis, whiche being wrocht in perfectioun, war able to geve lyfe, and [able] to bring man to eternall felicitie: But our nature is so corrupt, so weak, and imperfite, that we ar never able to fulfill the workis of the Law in perfectioun; yea, "Yf we say we have no syn, (evin after we ar regenerat,) we deceive our selfis, and the veritie of God is not into us." And thairfoir it behoved us to apprehend Christ Jesus, with his justice and satisfactioun, who is the end and accomplishment of the Law, to all that beleve, by whome we ar sett at this libertie, that the curse and maledictioun of God,[239] fall not upoun us, albeit that we fulfill not the same in all pointis. For God the Father beholding us in the body of his Sone Christ Jesus, accepteth oure imperfyte obedience as it ware perfite, and coverith our workis, whiche ar defyled with many spottis, with the justice of his Sone. We do not meane that we ar so set at libertie, that we awe no obedience to the Law, (for that befoir we have plainelie confessed); but this we affirme, that no man in earth, (Christ Jesus onlie excepted,) hath gevin, geveth, or shall geve in work, that obedience to the Law which the Law requyreth. But when we have done all thingis, we must fall doun and unfeanedlie confess, "That we ar unprofitable servandis." And thairfoir whosoever boast thame selves of the merittis of thair awin workis, or putt thair trust in the workis of supererogatioun, they boast thame selfis of that whiche is not, and putt thair trust in damnable idolatrie.

[239] In the MSS. of Knox, "maledictioun of the Law."

OF THE KIRK.[240]--CAP. XVI.

[240] Here and elsewhere, in the editions 1561, "Church" is uniformly
substituted in place of "Kirk."

[Sidenote: Matth. 28.]

[Sidenote: Ephes. 1.]

[Sidenote: Collos. 3.]

[Sidenote: Ephes. 5.]

[Sidenote: Apoc. 7.]

[Sidenote: Ephes. 2.]

[Sidenote: Joan. 5. 6.]

As we believe in one God, Father, Sone, and Holy Ghost, so do we most earnestlie beleave[241] that from the begynning thair hes bein, now is, and to the end of the warld shalbe a Churche; that is to say, a company and multitude of men chosin of God, who rychtlie worschip and embrace him, by trew fayth in Christ Jesus, who is the onlie Head of the same Kirk, whiche also is the body and spous of Christ Jesus; whiche Kirk is Catholik, that is, universall, becaus it conteanes the Elect of all aiges, [of] all realmes, nationis, and tounges, be thai of the Jewis, or be thai of the Gentiles, who have communioun and societie with God the Father, and with his Sone Christ Jesus, throcht the sanctificatioun of his Holy Spreit; and thairfoir it is called [the] communioun, not of prophane personis but of sanctis, who, as citizens of the heavinlie Jerusalem, have the fruitioun of the most inestimable benefitis, to witt, of ane God, ane Lord Jesus, ane faith, and of ane baptisme; out of the[242] whiche Kirk thair is neather lyfe, nor eternall felicitie. And thairfoir we utterlie abhorr the blasphemye of those that affirme, that men quhilk live according to equitie and justice, shall be saved, what religioun soever they have professed. For as without Christ Jesus thair is neather lyfe nor salvatioun, so shall thair nane be participant thairof but sik as the Father has gevin unto his Sone Christ Jesus, and those [that] in tyme come to him, avow his doctrine, and beleve into him, (we comprehend the children with the faythfull parentis). This Kirk is invisible, knowin onlie to God, who allone knoweth whome he hes chosin, and comprehendis alsweall (as said is) the Elect that be departed, (commounlie called the Kirk Triumphant), as those that yit leve and feght against syne and Sathan as shall leve hearefter.

[241] In the old printed copies, "constantlie believe."

[242] In the MSS. of Knox, "without the."

THE IMMORTALITIE OF THE SAULLIS.--CAP. XVII.

[Sidenote: Apoc. 14.]

[Sidenote: Apoc. 7.]

[Sidenote: Luc. 16.]

[Sidenote: Apoc. 6.]

The Elect departed are in peace and rest from thair laubouris; not that thai sleap and come to ane certane oblivioun (as some fantastick headis[243] do affirme,) but that thai ar delivered from all fear, all torment, and all tentatioun, to whiche we and all Godis elect ar subject in this lyfe; and thairfoir do bear the name of the Kirk militant. As contrariewyse, the reprobat and unfaythfull departed, have anguishe, torment, and paine, that can nott be expressed; so that neather ar the ane nor the other in sick sleap that thai feill not joy or torment, as the Parable of Christ Jesus in the saxtene of Luke, his wordis to the theaf, and these wordis of the saullis crying under the altar, "O Lord, thou that arte rychteous and just, how longe shalt thow not revenge our blude upoun thame that dwell upoun the earth!" doeth playnlie testifie.

[243] In the old printed copies, "some fantastickis."

OF THE NOTIS BY WHICHE THE TRUE KIRK IS DISCEARNED FROM THE FALS, AND WHO SHALBE JUDGE OF THE DOCTRINE.--CAP. XVIII.

[Sidenote: Gen. 4. 21. 27.]

[Sidenote: Mat. 23.]

[Sidenote: Joan. 12.]

[Sidenote: Act. 5.]

[Sidenote: Notes of the Trew Church.]

[Sidenote: Joan. 1. 10.]

[Sidenote: Rom. 4.]

[Sidenote: 1 Cor. 5.]

[Sidenote: Act. 16. 18.]

[Sidenote: 1 Cor. 1.]

[Sidenote: Act. 20.]

[Sidenote: To whom the interpretation of the Scripture appertayne.]

[Sidenote: 1 Cor. 11.]

Because that Sathan from the begyning hes lauboured to deck his pestilent Synagoge with the title of the Kirk of God, and hes inflambed the heartis of cruell murtheraris to persecute, truble, and molest the trew Kirk and members thairof, as Cain did Abell; Ismaell, Isaac; Esau, Jacob; and the whole preasthead of the Jewis, Jesus Christ him self, and his apostles after him; it is a thing most requisite, that the trew Kirk be discernit frome the filthy synagoge, be cleare and perfite nottis, least we being deceaved, resave and embrace to our awin condemnatioun the ane for the other. The nottis, signes, and assured tokenis whairby the immaculat spouse of Christ Jesus is knawin from that horrible harlote the Kirk malignant, we affirme ar neyther antiquitie, title usurped, lineall discente, place appointed, nor multitude of men approving ane errour; for Cain in aige and title was preferred to Abell and Seth. Jerusalem had prerogative above all places of the earth, whair also war the preastis lineally descended from Aaron; and greattare multitude[244] followed the Scribes, Pharaseis, and Preastis, then unfeanedlie beleaved and approved Christ Jesus and his doctrin; and yit (as we suppoise) na man of sound judgment[245] will grant that any of the foirnamed war the Kirk of God. The Notis, thairfoir, of the trew Kirk of God we beleve, confesse, and avow to be, first, The trew preaching of the word of God; into the whiche God hes reveilled him self to us, as the writtingis of the Prophettis and Apostles do declair. Secoundlie, The rycht administratioun of the sacramentis of Christ Jesus, whiche mun be annexed to the worde and promisse of God, to seall and confirme the same in our hartis. Last[ly], Ecclesiasticall discipline uprychtlie ministred, as Godis word prescribed, whairby vice is repressed, and vertew nurished. Whairsoever then these former nottis ar sene, and of any tyme continew (be the number never so few above twa or thre) thair, but all dowbt, is the trew Kirk of Christ, who according to his promeise is in the myddis of thame: not that universal (of whiche we have befoir spokin) but particulare; sick as was in Corinthus, Galatia, Ephesus, and utheris places in whiche the ministerie was planted by Paule, and war of him self named the Kirkis of God. And sick kirkis, we, the Inhabitants of the Realme of Scotland, professouris of Christ Jesus, confesse us to have in our cities, townis, and places reformed; for the doctrine taught in our kirkis is conteaned in the writtin word of God, to witt, in the buikis of the Auld and New Testamentis. In these buikis we meane, whiche of the ancient have bene reputed canonicall, in the whiche we affirme that all thingis necessarie to be beleaved for the salvatioun of mankynd, is sufficientlie expressed; the interpretatioun whairof, we confess, neather apperteaneth to privat nor publict persone, neather yit to any kirk for any preheminence or prerogative, personall or locall, whiche one hes above another; butt apperteaneth to the Spreit of God, by the whiche also the Scripture was writtin. When contraversie then happinneth for the rycht understanding of any place or sentence of Scripture, or for the reformatioun of any abuse within the Kirk of God, we aucht not sa mekle to look what men befoir us have said or done, as unto that whiche the Holy Ghost uniformelie speakis within the body of the Scriptures, and unto that whiche Christ Jesus him self did, and commanded to be done. For this is a thing universallie granted, that the Spreit of God, which is the Spirit of unitie, is in nothing contrarious unto himself. Yf then the interpretatioun, determinatioun, or sentence of any doctour, kirk, or counsall, repugne to the plane word of God writtin in any other place of [the] Scripture, it is a thing most certane, that thairis is nocht the trew understanding and meanyng of the Holy Ghost, supposing that Counsallis,[246] Realmes, and Nations have approved and receaved the same: For we dar nott receave and admitt any interpretatioun whiche directlie repugneth to any principall point of our fayth, [or] to any other plane text of Scripture, or yitt unto the rewll of charitie.

[244] In the old printed copies, "greater number."

[245] In the MSS. of Knox, "of holle judgment."

[246] In the old printed copies, "although that Counsellis."

THE AUTHORITIE OF THE SCRIPTURIS.--CAP. XIX.

[Sidenote: 1 Tim. 3.]

[Sidenote: Joan. 10.]

As we beleve and confesse the Scriptures of God sufficient to instruct and maik the man of God perfect, so do we affirme and avow the authoritie of the same to be of God, and neather to depend on men nor angellis. We affirme thairfoir that sick as alledge the Scripture to have na [uther] authoritie, but that whiche is receaved from the Kirk, to be blasphemous against God, and injuriouse to the trew Kirk, whiche alwayis heareth and obeyeth the voice of hir awin Spouse and pastour, but taketh nott upoun her to be maistres over the same.

OF GENERALL COUNSALLIS, OF THAIR POWER, AUTHORITIE, AND CAUSES OF THAIR CONVENTIOUN.--CAP. XX.

[Sidenote: How far the Counsells are to be allowed.]

[Sidenote: Wherein they are to be rejected.]

[Sidenote: 1 Tim. 4.]

[Sidenote: Why they were assembled.]

[Sidenote: Why Counsels were called.]

[Sidenote: Ceremonies ought to be changed when they foster superstition.]

As we do nott raschelie dampne that whiche godlie men, assembled togidder in Generall Counsallis, lauchfullie gathered, have approved[247] unto us; so without just examinatioun dar we not resave whatsoever is obtrused unto men, under the name of Generall Counsallis: for plane it is, that as they war men, so have some of thame manifestlie erred, and that in materis of great weght and importance. So far then as the Counsall proveth the determinatioun and commandiment that it geveth by the plane word of God, so far do we reverence and embrace the same. But yf men, under the name of a Counsall pretend to forge unto us new articles of our faith, or to maik constitutionis repugnyng to the word of God, then utterlie we mone refuise the same, as the doctrin of devillis which drawis our saullis from the voice of our onlie God, to follow the doctrines and constitutionis of men. The caus, then, why [that] Generall Counsallis convened, was neather to mak any perpetuall law (whiche God befoir had nott maid,) neather yitt to forge new articles of our beleve, neather to give the word of God authoritie, mekle less to make that to be his worde, or yitt the trew interpretatioun of the same, which was not befoir by his holy will expreassed in his worde. But the caus of Counsallis, (we meane of sick as merite the name of Counsallis,) was partlie for confutatioun of heresyes, and for geving publict confessioun of thair faith to the posteritie following; whiche baith they did by the authoritie of Goddis writtin worde, and nott by any opinioun or prerogative that they could nott err, be reassoun of thair Generall assemblie: And this we judge to have bene the cheaf caus of Generall Counsallis. The other was for good policie and ordour to be constitut and observed in the Kirk, in whiche (as in the house of God) it becumis all thingis to be done decentlie and into ordour. Not that we think that ane policie, and ane ordour in Ceremonies can be appointit for all aigis, tymes, and plaicis; for as ceremonies (sick as men hes devised) ar but temporall, so may and aucht they to be changed, when they rather foster superstitioun, then that they edifie the Kirk using the same.

[247] In the old printed copies, "have proponit."

OFF THE SACRAMENTIS.--CAP. XXI.

[Sidenote: The use of Sacraments.]

[Sidenote: Baptisme.]

[Sidenote: The Lordis Supper, perfythe and plainly described.]

As the Fatheris under the Law, besydis the veritie of the sacrifices, had two cheaf Sacramentis, to witt, Circumcisioun and the Passover, the despysaris and contemnaris whairof war not reputed for Godis people; so [do] we acknawledge and confesse that we now, in the tyme of the Evangell, have two[248] Sacramentis onlie, institutit be the Lord Jesus, and commanded to be used of all those that will be reputed members of his body, to witt, Baptisme and the Supper, or Table of the Lord Jesus, called The Communioun of his body and bloode. And these sacramentis (alsweill of the Auld as of the New Testament) war institut[248] of God, not onlie to maik ane visible difference betwixt his people, and those that war without his league; but also to exercise the faith of his children; and by participatioun of the same sacramentis, to seall in thair heartis the assurance of his promeis, and of that most blessed conjunctioun, unioun, and societie, whiche the Elect have with thair head, Christ Jesus. And thus we utterlie dampne the vanitie of those that affirme Sacramentis to be nothing else but naked and bair signes. No, we assuredlie beleve, that by Baptisme we ar ingrafted in Christ Jesus to be maid partakaris of his justice, by the whiche our synes are covered and remitted; and also, that in the Supper, rychtlie used, Christ Jesus is so joyned with us, that he becumis the verray nurishement and foode of our saullis. Not that we ymagine any transsubstantiatioun of bread into Christis naturall body, and of wyne in his naturall bloode, (as the Papistis have perniciouslie taught and dampnablie beleved;) but this union and communioun whiche we have with the body and bloode of Christ Jesus in the rycht use of the sacraments, is wrocht by operatioun of the Holy Ghost, who by trew faith caryes us above all thingis that ar visible, carnall, and earthlie, and maikis us to feid upoun the body and bloode of Christ Jesus, whiche was ones brokin and schedd for us, whiche now is in the heavin, and appeareth in the presence of his Father for us. And yit, notwithstanding the far distance of place, whiche is betwix his bodye now glorifeid in the heavin, and us now mortall in this earth, yit we most assuredlie beleve, that the bread which we break is the communioun of Christis body, and the cupp which we bliss, is the communion of his bloode. So that we confesse, and undowttedlye beleve, that the faithfull, in the rycht use of the Lordis Table, so do eatt the body, and drynk the bloode of the Lord Jesus, that he remaneth in thame and thai in him: yea, that thai ar so maid flesche of his flesche, and bone of his bones, that as the Eternall Godheid hath gevin to the flesche of Christ Jesus (whiche of the awin conditioun and nature was mortall and corruptible) lyfe and immortalitie, so doeth Christ Jesus his flesche and bloode eatten and drunken by us, give to us the same prerogatives: Whiche albeit we confesse, are neather gevin unto us at that onlie tyme, neather yit by the propir power and vertew of the Sacramentis onlie; yit we affirme, that the faithfull in the rycht use of the Lordis Table hes sick conjunctioun with Christ Jesus, as the naturall man can not comprehend: yea, and farther we affirme, that albeit the faithfull oppressed be negligence, and manlie infirmitie, doeth not proffeitt so mekill as thei wold att the verray instant actioun of the Supper, yit shall it after bring furth frute, as livelie seid sawin in good ground; for the Holy Spreit, whiche can never be devided frome the rycht institutioun of the Lord Jesus, will not frustrat the faythfull of the frute of that misticall actioun. But all this, we say, cumis by trew fayth, whiche apprehendeth Christ Jesus, who onlie maikis his Sacramentis effectuall unto us; and, thairfoir, whosoever sclandereth us, as that we affirmed or beleved Sacramentis to be onlie naiked and bair signes, do injurie unto us, and speak against a manifest treuth. But this liberallie and francklie we most confess, that we maik ane distinctioun betwix Christ Jesus, in his naturall substance,[249] and betwix the elementis in the Sacramentall signes; so that we will neather wirschip the signes in place of that which is signifeid by thame; neather yit do we dispyse and interprete thame as unprofitable and vane; but do use thame with all reverence, examyning our selfis diligentlie befoir that so we do, becaus we ar assured by the mouth of the Apostle, "That sick as eat of that bread, and drynk of that cupp, unworthelie, ar guyltie of the body and bloode[250] of the Lord Jesus."

[248] In the old printed copies, "two chief;" and "now instituted."

[249] In the old printed copies, "in his eternall substance."

[250] In the editions 1561, "and of the blood of Christ Jesus."

OFF THE RYCHT ADMINISTRATIOUN OF THE SACRAMENTIS.--CAP. XXII.

[Sidenote: Christians may not participate with the Papists in their Sacraments.]

[Sidenote: Women may not Baptise.]

[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 God 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 God 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 participatioun 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 God, 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 institut, be understand and observed, alsweall of the minister as of the receaveris; for yf the opinioun be changed in the receavare, the rycht use ceasseth; 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 God (albeit thei war his awin ordinances,) becaus that wicked men use thame to ane other end than God 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 rehearse. The end and caus of Christis institutioun, 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 masses, 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 God 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 God."

[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 God: 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 Godis 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 Godis 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 God, in whose sessioun God him self doeth sitt and judge, (yea evin the Judges and Princes thame selfis,) to whome by God 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 principallie 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 superstitioun 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 Goddis 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 God, 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 God trewlie preached, [and] the Sacramentis rychtlie ministred, and discipline executed according to the word of God, 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 cumpany, be ane elect member of Christ Jesus. For we acknawledge and confesse, that darnell, cokle, 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 butt 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 assentioun. But sick as with heart unfeanedlie beleve, and with mouth boldlie confesse the Lord Jesus, (as befoir we have said,) shall most assuredly 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 God, 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, superstitioun, 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. Butt 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 God his Father, who then shalbe, and ever shall remane all in all thingis, God 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 godlie 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 GOD
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 MERSCHELLIS VOTE IN PARLIAMENT]