The Scottish Confession of Faith
Copyright ©1993, 1995 by Presbyterian Heritage Publications
The electronic version of this document has been provided as a
convenience for our readers. No part of this publication may be
transmitted or distributed in any form, or by any means
(electronic, mechanical photocopying, or otherwise) without prior
permission of the publisher. Inquiries may be directed to:
Presbyterian Heritage Publications, P.O. Box 180922, Dallas, Texas
75218, U.S.A. For details about our other publications, please
write to us.
Publisher's Introduction
In 1559, John Knox returned to his
homeland, marking a new effort in the battle to reform Scotland.
Throughout the nation, Protestants joined together in a solemn
covenant, pledging their lives and fortunes for the cause of
Christ.
The Queen Regent, Mary of Guise, was a hardened Papist, and she
opposed all endeavours to reform Scotland. The Queen Regent died in
1560, and the Scottish Parliament convened in Edinburgh in August,
to address many issues confronting the restless nation.
In the History of the Reformation in Scotland, Knox gives
a record of the drama which unfolded. A supplication was laid
before the Parliament by the Protestant nobility, decrying the
corruptions of Roman Catholicism, and seeking the abolition of
Popery. The petition of the Protestants exclaimed, "We offer
ourselves to prove, that in all the [rabble of the clergy] there is
not one lawful minister, if God's word, the practice of the
apostles, and their own ancient laws shall judge of lawful
election. We further offer ourselves to prove them all thieves and
murderers: yea, rebels and traitors to the lawful authority of
empires, kings, and princes; and therefore unworthy to be suffered
in any reformed commonwealth."
John Knox, History of the Reformation in Scotland, in
Knox's Works (Edinburgh, 1895), Vol. 2, p. 91.
In response, the Parliament directed the Protestant noblemen and
ministers to draw up "in plain and several heads, the sum of that
doctrine which they would maintain, and would desire that present
Parliament to establish as wholesome, true, and only necessary to
be believed and received within that realm."John Knox, History, in Works, Vol. 2, p.92.
Over the next four days, the Scottish Confession was drafted by
six ministers: John Winram, John Spottiswoode, John Willock, John
Douglas, John Row, and John Knox. On 17 August 1560, the document
was read twice, article by article, before the Parliament; and the
Protestant ministers stood ready to defend the cause of truth, in
the event that any article of belief was assailed.
When the vote was taken, the Confession was ratified, with only
a few dissenting voices, who "yet for their dissenting could
produce no better reason but, 'We will believe as our fathers
believed.' The bishops (papistical, we mean), spake
nothing."John Knox, History, in Works, Vol. 2, p.121-22, 28.
The Scottish Confession of 1560 is a lively testimony to the
truth. The Church of Scotland approved the Westminster Standards
over 80 years later; but the ratification of the Westminster
Standards was in no way a repudiation of the previous testimony of
the Church. Rather, the combined documents present a united
testimony respecting the doctrinal landmarks of the Protes tant
Reformation. And since the latter standards are among the offspring
of the former Confession, all persons of the Reformed faith should
find it profitable to study the Scottish Confession of 1560.
The Scottish Confession of Faith
And these glad tidings of the kingdom shall be
preached through the whole world, for a witness unto all nations,
and then shall the end come.
Matthew 24:14
The Preface
The Estates of Scotland, with the inhabitants of the same,
professing Christ Jesus' holy evangel: to their natural countrymen,
and unto all other realms and nations, professing the same Lord
Jesus with them, wish grace, mercy, and peace from God the Father
of our Lord Jesus Christ, with the spirit of righteous judgment,
for salutation, etc.
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 Christ Jesus' eternal verity 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 a whole year past, the most part of Europe
(as we suppose) does understand. But seeing that of the infinite
goodness of our God (who never suffers his afflicted utterly to be
confounded), above expectation, 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; 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 damn
that which they have neither heard, nor yet understand.
Not that we judge that the cankered malice of such is able to be
cured by this our simple confession. No, we know that the sweet
savour of the evangel is, and shall be, death unto 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 diversity of rumors,
which Satan spreads contrary [against] us, to the defeating
of this our most godly enterprise; protesting that, if any man will
note in this our confession any article or sentence repugning to
God's holy word, that it would please him of his gentleness, and
for Christian charity's sake, to admonish us of the same in
writing; and 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. For God we take 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 hereof 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 the same our Lord Jesus, we
firmly purpose to abide to the end, in the confession of this our
faith, as by articles follows.
Chapter 1. Of God
We confess and acknowledge one only God, to whom
only we must cleave, whom only we must serve, whom only we must
worship, and in whom only we must put our trust:Deut. 6:4; 1 Cor. 8:6; Deut. 4:35; Isa. 44:5-6. who is eternal,
infinite, immeasurable, incomprehensible, omnipotent, invisible;1 Tim. 1:17; 1 Kings 8:27; 2 Chron. 6:18; Ps. 139:7-8; Gen. 17:1; 1 Tim. 6:15-16; Ex. 3:14-15.
one in substance, and yet distinct in three persons: the Father,
the Son, and the Holy Ghost;Matt. 28:19; 1 John 5:7. by whom 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.Gen. 1:1; Heb. 11:3; Acts 17:28; Prov. 16:4.
Chapter 2. Of the Creation of Man
We confess and acknowledge this our God to have
created man (to wit, our first father Adam) 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:
Gen. 1:26-28; Col. 3:10; Eph. 4:24.
from which honour and
perfection man and woman did both fall; the woman being deceived by
the serpent, and man obeying the voice of the woman: both
conspiring against the Sovereign Majesty of God, who in expressed
words had before threatened death, if they presumed to eat of the
forbidden tree.
Gen. 3:6; 2:17.
Chapter 3. Of Original Sin
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;
Ps. 51:5; Rom. 5:10; 7:5; 2 Tim. 2:26; Eph. 2:1-3.
insomuch that death everlasting has had, and
shall have, power and dominion over all that have not been, are
not, or shall not be regenerated 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 we apprehend Christ Jesus, with
the graces and benefits promised in him.
Rom. 5:14,21; 6:23; John 3:5; Rom. 5:1; Phil. 1:29.
Chapter 4. Of the Revelation of the Promise
For this we constantly believe: that God, after
the fearful and horrible defection of man from his obedience, did
seek Adam again, call upon him,Gen. 3:9.
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
headGen. 3:15.
that is, he should destroy the works of the
Devil. Which promise, as it was repeated and made more clear from
time to time, so was it embraced with joy, and most constantly
received of all the faithful, from Adam to Noah, from Noah to
Abraham, from Abraham to David, and so forth to the incarnation of
Christ Jesus: all (we mean the faithful fathers) under the law did
see the joyful days of Christ Jesus, and did rejoice.Gen. 12:3; 15:5-6; 2 Sam. 7:14; Isa. 7:14; 9:6; Hag. 2:6; John 8:56.
Chapter 5. The Continuance, Increase, and Preservation of the Kirk
We most constantly believe that God preserved,
instructed, multiplied, honoured, decored, and from death called to
life his kirk in all ages, from Adam, till the coming of Christ
Jesus in the flesh.Ezek. 6:6-14. For Abraham he called from his father's
country; him he instructed; his seed he multiplied;Gen. 12:1; 13:1. the same he
marvelously preserved, and more marvelously delivered from the
bondage and tyranny of Pharaoh;Ex. 1, etc. to them he gave his laws,
constitutions, and ceremonies;Josh. 1:3; 23:4. them he possessed in the land of
Canaan;1 Sam. 10:1; 16:13. 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.2 Sam. 7:12. To this same
people, from time to time, he sent prophets to reduce them to the
right way of their God,2 Kings 17:13-19. from the which often times they declined
by idolatry. And albeit for their stubborn contempt of justice, he
was compelled to give them in the hands of their enemies,2 Kings 24:3-4. as
before was threatened by the mouth of Moses,Deut. 28:36, 48. insomuch that the
holy city was destroyed, the temple burnt with fire,2 Kings 25. and the
whole land left desolate the space of seventy years;Dan. 9:2. yet of
mercy did he reduce them again to Jerusalem, where the city and
temple were reedified, and they, against all temptations and
assaults of Satan, did abide till the Messiah came, according to
the promise.Jer. 30; Ezra 1, etc.; Hag. 1:14; 2:7-9; Zech. 3:8.
Chapter 6. Of the Incarnation of Christ Jesus
When the fulness of time came, God sent his
SonGal. 4:4. his Eternal Wisdom, the substance of his own glory, in
this world who took the nature of manhood of the substance of
woman: to wit, of a virgin, and that by operation of the Holy
Ghost.Luke 1:31; Matt. 1:18; 2:1; Rom. 1:3; John 1:45; Matt. 1:23. And so was born the just seed of David, the angel of the
great counsel of God; the very Messiah promised, whom we confess
and acknowledge Immanuel; very God and very man, two perfect
natures united and joined in one person.1 Tim. 2:5. By which our confession
we damn 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, either confound
them, either yet divide them.
Chapter 7. Why It Behoved the Mediator to be Very God and Very Man
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.Eph. 1:3-6.
Chapter 8. Election
For that same Eternal God and Father, who of mere
grace elected us in Christ Jesus his Son, before the foundation of
the world was laid,Eph. 1:11; Matt. 25:34. appointed him to be our Head,Eph. 1:22-23. our
Brother,Heb. 2:7-8, 11-12; Ps. 22:22. our Pastor, and great Bishop of our souls.Heb. 13:20; 1 Pet. 2:24; 5:4. 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,Ps. 130:3; 143:2. 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;1 Tim. 2:5. giving power to so many as believe in him to be the sons of
God,John 1:12. as himself does witness: I pass up to my Father and unto
your Father, to my God, and unto your God.John 20:17. By which most
holy fraternity, whatsoever we have lost in Adam is restored to us
again.Rom. 5:17-19. And for this cause are we not afraid to call God our
Father,Rom. 8:15; Gal. 4:5-6. not so much that [because] he has created us
(which we have common with the reprobate),Acts 17:26. as for that he has
given to us his only Son to be our brother,Heb. 2:11-12. and given unto us
grace to acknowledge and embrace him for our only Mediator, as
before is said.
It behoved further the Messiah 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 judgments, as in our person, to suffer for our
transgression and disobedience,1 Pet. 3:18; Isa. 53:8. by death, to overcome him that
was author of death. But because the only Godhead could not suffer
death,Acts 2:24. neither yet could the only manhead overcome the same, he
joined both together in one person, that the imbecility
[weakness] 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 purchase to
us life, liberty, and perpetual victory.John 1:2.; Acts 20:20; 1 Tim. 3:16; John 3:16 And so we confess, and
most undoubtedly believe.
Chapter 9. Christ's Death, Passion, Burial, etc.
[We confess] That our Lord Jesus Christ offered
himself a voluntary sacrifice unto his Father for us;Heb. 10:1-12. that he
suffered contradiction of sinners; that he was wounded and plagued
for our transgressions;Isa. 53:5; Heb. 12:3. that he, being the clean and innocent
Lamb of God,John 1:29. was damned in the presence of an earthly judge,Matt. 27:11,26; Mark 15; Luke 23.
that we should be absolved before the tribunal seat of our God;Gal. 3:13.
that he suffered not only the cruel death of the cross (which was
accursed by the sentence of God),Deut. 21:23. but also that he suffered for
a season the wrath of his Father,Matt. 26:38-39. 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 the people.2 Cor. 5:21. After the which, we
confess and avow, that there remains no other sacrifice for sin:Heb. 9:12; 10:14.
which if any affirm, we nothing doubt to avow that they are
blasphemers against Christ's death, and the everlasting purgation
and satisfaction purchased to us by the same.
Chapter 10. Resurrection
We undoubtedly believe that, insomuch as it was
impossible that the dolours of death should retain in bondage the
Author of life;Acts 2:24. that our Lord Jesus Christ crucified, dead, and
buried, who descended into hell, did rise again for our
justification,Acts 3:26; Rom. 6:5, 9; 4:25. and destroying him who was the author of death,
brought life again to us that were subject to death and to the
bondage of the same.Heb. 2:14-15. We know that his resurrection was confirmed
by the testimony of his very enemies;Matt. 28:4. by the resurrection of the
dead, whose sepulchres did open, and they did arise and appear to
many within the city of Jerusalem.Matt. 27:52-53. It was also confirmed by the
testimony of angels,Matt. 28:5-6. 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.John 20:27; 21:7,12-13; Luke 24:41-43.
Chapter 11. Ascension
We nothing doubt but that the selfsame body,
which was born of the virgin, was crucified, dead, and buried, and
which did rise again, did ascend into the heavens, for the
accomplishment of all things;Mark 16:9; Matt. 28:6; Luke 24:51; Acts 1:9. where, in our names, and for our
comfort he has received all power in heaven and in earth,Matt. 28:18. where
he sits at the right hand of the Father inaugurated in his kingdom,
Advocate and only Mediator for us:1 Jn. 2:1; 1 Tim. 2:5. which glory, honour, and
prerogative he alone amongst the brethren shall possess, till that
all his enemies be made his footstool,Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:42-43. as that we undoubtedly
believe they shall be in the final judgment; to the execution
whereof we certainly believe that the same our Lord Jesus shall
visibly return, as that he was seen to ascend.Acts 1:8. And then we
firmly believe, that the time of refreshing and restitution of all
things shall come,Acts 3:19. insomuch that those that from the beginning
have suffered violence, injury, and wrong for righteousness' sake,
shall inherit that blessed immortality promised from the
beginning.Matt. 25:34. 2Thess. 1:4-8.
But contrariwise, the stubborn, disobedient, cruel oppressors,
filthy persons, idolaters, and all sorts of unfaithful shall be
cast in the dungeon of utter darkness, where their worm shall not
die, neither yet their fire shall be extinguished.Rev. 21:27; Isa. 66:24; Matt. 25:41; Mark 9:44, 46,48; Matt. 22:13. 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, neither 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:2 Pet. 3:11; 2 Cor. 5:9-11; Luke 21:27-28; John 14:1,etc. whom we confess and avow to be the
Messiah promised, the only Head of his kirk, our just Lawgiver, our
only High Priest, Advocate, and Mediator.Isa. 7:14; Eph. 1:22; Col. 1:18; Heb. 9:11,15; 10:21; 1 John 2:1; 1 Tim. 2:5. 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.
Chapter 12. Faith in the Holy Ghost
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:Matt. 16:17; John 14:26; 15:26; 16:13. whom
we confess God, equal with the Father and with the Son;Acts 5:3-4. who
sanctifies us, and brings us in all verity by his own operation;
without whom 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, unless the Spirit of the Lord Jesus quicken that which is
dead, remove the darkness from our minds, and bow our stubborn
hearts to the obedience of his blessed will.Col. 2:13; Eph. 2:1; John 9:39; Rev. 3:17; Matt. 17:17; Mark 9:19; Luke 9:41; John 6:63; Micah 7:8; 1 Kings 8:57-58. And so, as we
confess that God the Father created us when we were not;Ps. 100:3. as his
Son, our Lord Jesus redeemed us when we were enemies to him;Rom. 5:10. so
also do we confess that the Holy Ghost does sanctify and regenerate
us, without all respect of any merit proceeding from us, be it
before or be it after our regeneration.John 3:5; Titus 3:5; Rom. 5:8. To speak this one thing
yet in more plain words: as we willingly spoil ourselves of all
honour and glory of our own creation and redemption,Phil. 3:7. so do we
also of our regeneration and sanctification; for of ourselves we
are not sufficient to think one good thought; but he who has begun
the good work in us, is only he that continues us in the same,Phil 1:6; 2 Cor. 3:5.
to the praise and glory of his undeserved grace.Eph. 1:6.
Chapter 13. The Cause of Good Works
So that the cause of good works we confess to be,
not our free will, but the Spirit of the Lord Jesus who, dwelling
in our hearts by true faith, brings forth such good works as God
has prepared for us to walk into. For this we most boldly affirm,
that blasphemy it is to say that Christ Jesus abides in the hearts
of such as in whom there is no spirit of sanctification.Eph. 2:10; Phil 2:13; John 15:5; Rom. 8:9. 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, neither any portion of the spirit of sanctification, which
proceeds from the Lord Jesus, so long as obstinately they 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 their own
corruption) lust for things pleasing and delectable unto the self,
grudge in adversity, are lifted up in prosperity, and at every
moment are prone and ready to offend the Majesty of God.Rom. 7:15-25; Gal. 5:17. But the
Spirit of God, which gives witnessing to our spirit, that we are
the sons of God,Rom. 8:16. makes us to resist filthy pleasures, and to
groan in God's presence for deliverance from this bondage of
corruption;Rom. 7:24; 8:22. and finally, to triumph over sin that it reign not
in our mortal bodies.Rom. 6:12.
This battle have not the carnal men, being destitute of God's
Spirit; but [they] 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.2 Tim. 2:26. 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.John 15:5.
Chapter 14. What Works are Reputed Good before God
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 commanded all
such as please him, and as he has promised to reward.Ex. 20:3, etc.; Deut. 5:6, etc.; 4:8. And these
works are 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, are the
works of the first table.Luke 10:27-28; Micah 6:8. To honour father, mother, princes,
rulers, and superior powers; to love them, to support them, yea, to
obey their charges (not repugning 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 of our neighbour's
hurt,Eph. 6:1,7; Ezek. 22:1,etc.; 1Cor. 6:19-20; 1 Thess. 4:3-7;Jer. 22:3, etc.; Isa. 50:1, etc.; 1 Thess. 4:6. 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 whereof is sin most odious, which always displeases
him, and provokes him to anger: as, 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);Rom. 13:2. to murder, or to consent
thereto; to bear hatred, or to suffer innocent blood to be shed if
we may gainstand it;Ezek. 22:13, etc. and, finally, the transgressing of any
other commandment in the first or second table, we confess and
affirm to be sin,1 John 3:4. by the which God's anger and displeasure are
kindled against the proud and unthankful world. So that good works
we affirm to be these only that are done in faith,Rom. 14:23; Heb. 11:6. at God's
commandment,1 Sam. 15:22; 1 Cor. 10:31. who in his law has expressed what be the things
that please him. And evil works, we affirm not only those that
expressedly are done against God's commandment,1 John 3:4. 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,Isa. 29:13. and by
our master Christ Jesus, we are taught in these words: In vain
do they worship me, teaching the doctrines and precepts of
men.Matt. 15:9.; Mark 7:7.
Chapter 15. The Perfection of the Law and Imperfection of Man
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.Lev. 18:5; Gal. 3:12; 1 Tim. 1:8; Rom. 7:12; Ps. 19:7-9;19:11. But our nature is so
corrupt, so weak, and so imperfect, that we are never able to
fulfill the works of the law in perfection.Deut. 5:29; Rom. 10:3. Yea, If we say we
have no sin (even after we are regenerate), we deceive
ourselves, and the verity of God is not into us.1 Kings 8:46; 2 Chron. 6:36; Prov. 20:9; Eccl. 7:22; 1 John 1:8. And
therefore it behoved us to apprehend Christ Jesus, with his justice
and satisfaction, who is the end and accomplishment of the law, by
whom we are set at this liberty, that the curse and malediction of
the law fall not upon us, albeit we fulfill not the same in all
points.Rom. 10:4; Gal. 3:13; Deut. 27:26. For God the Father, beholding us in the body of his Son
Christ Jesus, accepts our imperfect obedience, as it were
perfect,Phil 2:15. and covers our works, which are defiled with many
spots,Isa. 64:6. with the justice of his Son.
We do not mean that we are set so at liberty, that we owe no
obedience to the law (for that before we have plainly confessed).
But this we affirm, that no man in earth (Christ Jesus only
excepted) has given, gives, or shall give in work, that obedience
to the law which the law requires. But when we have done all
things, we must fall down and unfeignedly confess, that we are
unprofitable servants.Luke 17:10. 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.
Chapter 16. Of the Kirk
As we believe in one God, Father, Son, and Holy
Ghost; so do we most constantly believe that from the beginning
there has been, now is, and to the end of the world shall be, a
kirk: 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,Matt. 28:20; Eph. 1:4. 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, 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;Col. 1:18; Eph. 5:23-24, etc.; Rev. 7:9. and therefore it is called the communion, not of
profane persons, but of saints, who, as citizens of the heavenly
Jerusalem,Eph. 2:19. have the fruition of the most inestimable benefits:
to wit, of one God, one Lord Jesus, one faith, and of one
baptism;Eph. 4:5. out of the which kirk there is neither life, nor
eternal felicity. And therefore we utterly abhor the blasphemy of
them that affirm that men which live according to equity and
justice shall be saved, what religion that ever they have
professed. For as without Christ Jesus there is neither life nor
salvation,John 3:36. 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 unto him,John 5:24; 6:37; 6:39; 6:65; 17:6. avow his doctrine, and believe into him
(we comprehend the children with the faithful parents).Acts 2:39. This
kirk is invisible, known only to God, who alone knows whom he has
chosen,2 Tim. 2:19; John 13:18. and comprehends as well (as said is) the elect that are
departed (commonly called the kirk triumphant), as those that yet
live and fight against sin and Satan as shall live
hereafter.Eph. 1:10; Col. 1:20; Heb. 12:4.
Chapter 17. The Immortality of the Souls
The elect departed are in peace and rest from
their labours:Rev. 14:13. not that they sleep and come to a certain
oblivion (as some fantastics do affirm), but that they are
delivered from all fear, all torment, and all temptation, to which
we and all God's elect are subject in this life,Isa. 25:8; Rev. 7:14-17; 21:4. 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.Rev. 16:10-11; Isa. 66:24; Mark 9:44, 46, 48. So that neither are the one nor the
other in such sleep that they feel not joy or torment, as the
parable of Christ Jesus in the sixteenth [chapter] of Luke,Luke 16:23-26. his
words to the thief,Luke 23:43. and these words of the souls crying under
the altar,Rev. 6:9-10. O Lord, thou that art righteous and just, how long
shalt thou not revenge our blood upon them that dwell upon the
earth! doth plainly testify.
Chapter 18. Of the Notes by Which the True Kirk
is Discerned from the False
and Who Shall be Judge of the Doctrine
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;Gen. 4:8. Ishmael, Isaac;Gen. 21:9. Esau, Jacob;Gen. 27:41. and
the whole priesthood of the Jews, Christ Jesus himself, and his
apostles after him;Matt. 23:34; John 15:18-20,24; 11:47,53; Acts 4:1-3; 5:17,etc. 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;Gen. 4:1. Jerusalem had prerogative above
all places of the earth,Ps. 48:2-3; Matt. 5:35. where also were the priests lineally
descended from Aaron; and greater multitude followed the scribes,
Pharisees, and priests, than unfeignedly believed and approved
Christ Jesus and his doctrine;John 12:42. and yet, as we suppose, no man
(of whole 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 unto the word and promise of God, to seal and confirm the
same in our hearts;Eph. 2:20; Acts 2:42; John 10:27; 18:37; 1 Cor. 1:13; Matt. 18:19-20; Mark 16:15-16; 1 Cor. 11:24-26; Rom. 4:11. last, ecclesiastical discipline uprightly
ministered, as God's word prescribes, whereby vice is repressed,
and virtue nourished.Matt. 18:15-18; 1 Cor. 5:4-5. Wheresoever then these former notes are
seen, and of any time continue (be the number [of persons] never so
few, about two or three) there, without all doubt, is the true kirk
of Christ: who, according to his promise is in the midst of
them:Matt. 18:19-20. not that universal [kirk] (of which we have before
spoken) but particular; such as were in Corinth,1 Cor. 1:2; 2 Cor. 1:2. Galatia,Gal. 1:2.
Ephesus,Eph. 1:1; Acts 16:9-10; 18:1, etc.; 20:17, etc. 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 ourselves 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 New and Old Testaments: in those 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.John 20:31; 2 Tim. 3:16-17. The interpretation whereof,
we confess, neither appertains to private nor public person,
neither yet to any kirk for any preeminence or prerogative,
personal or local, which one has above another; but appertains to
the Spirit of God, by the which also the scripture was
written.2 Pet. 1:20-21.
When controversy then happens, 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 the body of the scriptures, and unto that
which Christ Jesus himself did, and commanded to be done.John 5:39. For
this is a thing universally granted, that the Spirit of God (which
is the Spirit of unity) is in nothing contrary unto himself.Eph. 4:3-4. 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 scripture, it is a thing most certain, that there 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 repugns to any principal point of our faith, or to any
other plain text of scripture, or yet unto the rule of charity.
Chapter 19. The Authority of the Scriptures
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.1 Tim. 3:16-17 We affirm, therefore, that such as
allege the scripture to have no authority, but that which is
received from the kirk, to be blasphemous against God, and
injurious to the true kirk, which always hears and obeys the voice
of her own Spouse and Pastor, but takes not upon her to be mistress
over the same.John 10:27
Chapter 20. Of General Councils, of Their Power, Authority,
and Causes of Their Convention
As we do not rashly damn that which godly men,
assembled together in general councils, lawfully gathered, have
proponed unto us; so without just examination dare we not receive
whatsoever is obtruded unto men under the name of general councils.
For plain it is, as they were men, so have some of them manifestly
erred, and that in matters of great weight and importance.Gal. 2:11-14. So
far then as the council proves the determination and commandment
that it gives by the plain word of God, so far do we reverence and
embrace the 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.1 Tim. 4:1-3; Col. 2:18-23.
The cause, then, why general councils convened, was neither to
make any perpetual law (which God before had not made), nor yet to
forge new articles of our belief, neither 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.Acts 15:1, etc. 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 constituted and observed in the kirk,
in which (as in the house of God)1 Tim. 3:15; Heb. 3:2. it becomes all things to be
done decently and into order.1 Cor. 14:40. Not that we think that any
policy, and one 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 that they edify the kirk using the
same.
Chapter 21. Of the Sacraments
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 for God's peopleGen. 17:10-11; Ex. 23:3,etc.; Gen. 17:14; Num. 9:13. so do we acknowledge and
confess that we now, in the time of the evangel, have two
sacraments only, instituted 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.Matt. 28:19; Mark 16:15-16; Matt. 26:26-28; Mark 14:22-24; Luke 22:19-20; 1 Cor. 11:23-26. And these sacraments (as well
of the Old as of the New Testament) were instituted 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 damn 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 engrafted 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.1 Cor. 10:16; Rom. 6:3-5; Gal. 3:27. Not that we imagine any
transubstantiation of bread into Christ's natural body, and of wine
in his natural blood (as the Papists have perniciously taught and
damnably believed); but this union and conjunction 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
heaven, and appears in the presence of his Father for us.Mark 16:19; Luke 24:51; Acts 1:11; 3:21. 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 that we break is the
communion of Christ's body, and the cup which we bless is the
communion of his blood.1 Cor. 10:16. So that we confess, and undoubtedly
believe, that the faithful, in the right use of the Lord's table,
do so eat the body and drink the blood of the Lord Jesus, that he
remains in them and they in him: yea, that they are so made flesh
of his flesh, and bone of his bones,Eph. 5:30. that as the Eternal Godhead
has given to the flesh of Christ Jesus (which of its own condition
and nature was mortal and corruptible)Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30. life and immortality, so
does Christ Jesus' flesh and blood eaten and drunken by us, give to
us the same prerogatives. Which, albeit we confess are neither
given unto us at that only time, neither yet by the proper power
and virtue of the sacrament only; yet we affirm that the faithful,
in the right use of the Lord's table, have such conjunction with
Christ Jesus,John 6:51; 6:53-58. as the natural man cannot apprehend.
Yea, and further we affirm, that albeit the faithful, oppressed
by negligence, and manly infirmity, do not profit so much as they
would in the very instant action of the supper, yet shall it after
bring fruit forth, 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 apprehends Christ Jesus, who only makes this sacrament
effectual unto us. And, therefore, whosoever slanders us, as that
we affirm or believe sacraments to be only naked and bare signs, do
injury unto us, and speak against the manifest truth.
But this liberally and frankly we must confess, that we make a
distinction betwixt Christ Jesus, in his natural substance, and
betwixt the elements in the sacramental signs; so that we will
neither worship the signs in place of that which is signified by
them; neither yet do we despise and interpret them as unprofitable
and vain; but do use them with all reverence, examining ourselves
diligently before that so we do, 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 of the blood of
the Lord Jesus.1 Cor. 11:27-29.
Chapter 22. Of the Right Administration Of the Sacraments
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 has appointed; else, we affirm that they cease to
be right sacraments of Christ Jesus.
And therefore it is that we flee the society of the Papistical
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 adulterated both the one sacrament and the other with their
own inventions, that no part of Christ's action abides in the
original purity: for oil, salt, spittle, and suchlike in baptism,
are but men's inventions. Adoration, veneration, bearing through
streets and towns, and keeping of bread in boxes or buists
[chests], 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.Matt. 26:26; Mark 14:22; Luke 22:19; 1 Cor. 11:24. By which 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 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 instituted be
understood and observed, as well of the minister, as the receivers.
For if the opinion be changed in the receiver, the right use
ceases: which is most evident by the rejection of the sacrifices;
as also if the teacher plainly teaches false doctrine, which were
odious and abominable before God (albeit they were his own
ordinances), because that wicked men use them to another end than
God has 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 adulterated, 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 evangelists, 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 selfsame should be used, is
expressed in these words: Do this in remembrance of me. As oft
as ye shall eat of this bread and drink of this cup, ye shall show
forth, that is, extol, preach, magnify, and praise, the
Lord's death till he come.1 Cor. 11:24-26. But to what end, and in what
opinion, the priests say their Mass, 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.
Which 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,Heb. 9:27-28; 10:14. we utterly
abhor, detest, and renounce.
Chapter 23. To Whom the Sacraments Appertain
We confess and acknowledge that baptism
appertains as well to the infants of the faithful, as unto those
that be of age and discretion. And so we damn the error of the
Anabaptists, who deny baptism to appertain to children before that
they have faith and understanding.Col. 2:11-12; Rom. 4:11; Gen. 17:10; Matt. 28:19. But the supper of the Lord we
confess to appertain to such only as be of the household of faith,
and can try and examine themselves, as well in their faith, as in
their duty towards their neighbors. Such as eat and drink at that
holy table without faith, or being at dissension and division with
their brethren, do eat unworthily:1 Cor. 11:28-29. and therefore it is, that 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.
Chapter 24. Of the Civil Magistrate
We confess and acknowledge empires, kingdoms,
dominions, and cities to be distinguished 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.Rom. 13:1; Titus 3:1; 1 Pet. 2:13-14. So that whosoever goes
about to take away or to confound the whole state of civil
policies, now long established; we affirm the same men not only to
be enemies to mankind, but also wickedly to fight against God's
expressed will.Rom. 13:2.
We further confess and acknowledge, that such persons as are
placed in authority are to be loved, honoured, feared, and held in
most reverent estimationRom. 13:7; 1 Pet. 2:17. because they are the lieutenants of
God, in whose sessions God himself does sit and judgePs. 82:1. (yea even
the judges and princes themselves), to whom by God is given the
sword, to the praise and defense of good men, and to revenge and
punish all open malefactors.1 Pet. 2:14. Moreover, to kings, princes,
rulers, and magistrates, we affirm that chiefly and most
principally the conservation and purgation of the 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,1 Chron. 22-26.
Jehoshaphat,2 Chron. 17:6, etc.; 19:8, etc.; Hezekiah,2 Chron. 29-31. Josiah,2 Chron. 34-35. and others, highly
commended for their zeal in that case, may be espied.
And therefore we confess and avow, 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
further, we affirm that whosoever denies unto them their aid,
counsel and comfort, while the princes and rulers vigilantly
travail in the execution of their office, that the same men deny
their help, support and counsel to God, who, by the presence of his
lieutenant, craves it of them.
Chapter 25. The Gifts Freely Given to the Kirk
Albeit that the word of God truly preached, and
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 be an elect member of Christ
Jesus.Matt. 13:24, etc. 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, but not in heart, do fall back and continue not to the
end;Matt. 13:20-21. 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:Rom. 10:9,13. first, in this life, remission of
sins, and that by only faith in Christ's blood, insomuch that,
albeit sin remains and continually abides in these our mortal
bodies, yet is it not imputed unto us, but is remitted and covered
with Christ's justice.Rom. 7; 2 Cor. 5:21. Secondly, in the general judgment there
shall be given to every man and woman resurrection of the flesh;John 5:28-29.
for the sea shall give her dead, the earth those that therein be
enclosed; yea, the Eternal, our God, shall stretch out his hand
upon the dust, and the dead shall arise incorruptible,Rev. 20:13. and that
in the substance of the selfsame flesh that every man now bears,Job 19:25-27.
to receive according to their works, glory or punishment.Matt. 25:31-46. For
such as now delight in vanity, cruelty, filthiness, superstition,
or idolatry, shall be adjudged to the fire unquenchable, in 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,Rev. 14:10; Rom. 2:6-10. to whose glorified body all his
elect shall be made like,Phil. 3:21. 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:1 Cor. 15:24,28. 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 cleave
to thy true knowledge.Num. 10:35; Ps. 68:1; Acts 4:29.
So be it.
Indexes
Index of Scripture References