Part 34

Ascension.--Cap. XI.

We nothing doubt but that the self-same body, which was born of the Virgin, was crucified, dead, and buried, and rose again, did ascend into the heavens for the accomplishment of all things; where, in our names and for our comfort, He has received all power in heaven and in earth; where He sits at the right hand of the Father, inaugurate in His kingdom, Advocate and only Mediator for us; which glory, honour, and prerogative He alone amongst the brethren shall possess, until all His enemies be made His footstool, as we undoubtedly believe they shall be in the final judgment; to the execution whereof we certainly believe that our Lord Jesus shall visibly return as we believe that He was seen to ascend. And then we firmly believe, that the time of refreshing and restitution of all things shall come, insomuch that they that from the beginning have suffered violence, injury, and wrong for righteousness' sake, shall inherit that blessed immortality promised from the beginning: but contrariwise, the stubborn, inobedient, cruel, oppressors, filthy persons, adulterers, and all sorts of unfaithful men shall be cast into the dungeon of outer darkness, where their worm shall not die, neither yet their fire be extinguished. The remembrance of which day, and of the judgment to be executed in the same, is not only to us a bridle whereby our carnal lusts are refrained; but also such inestimable comfort, that neither may the threatening of worldly princes, nor yet the fear of temporal death and present danger, move us to renounce and forsake that blessed society which we the members have with our Head and only Mediator, Christ Jesus, whom we confess and avow to be the Messias promised, the only Head of His Kirk, our just Lawgiver, our only High Priest, Advocate, and Mediator. In which honours and offices, if man or angel presume to intrude themselves, we utterly detest and abhor them, as blasphemous to our Sovereign and Supreme Governor, Christ Jesus.

Faith in the Holy Ghost.--Cap. XII.

This our faith, and the assurance of the same, proceeds not from flesh and blood, that is to say, from no natural powers within us, but is the inspiration of the Holy Ghost. Him we confess God, equal with the Father and with the Son; who sanctifieth us, and bringeth us into all truth by His own operation; without Him we should remain for ever enemies to God, and ignorant of His Son, Christ Jesus. For of nature we are so dead, so blind, and so perverse, that neither can we feel when we are pricked, see the light when it shines, nor assent to the will of God when it is revealed; only the Spirit of the Lord Jesus quickeneth that which is dead, removeth the darkness from our minds, and boweth our stubborn hearts to the obedience of His blessed will. As we confess that God the Father created us when we were not, and as His Son, our Lord Jesus, redeemed us when we were enemies to Him, so also do we confess that the Holy Ghost does sanctify and regenerate us, altogether without respect to any merit proceeding from us, be it before, or be it after our regeneration. In more plain words, as we willingly spoil ourselves of all honour and glory of our own creation and redemption, so do we also of our regeneration and sanctification: for of ourselves we are not sufficient to think one good thought; but He who has begun the good work in us is only He that continueth us in the same, to the praise and glory of His undeserved grace.

The Cause of Good Works.--Cap. XIII.

The cause of good works we therefore confess to be, not our freewill, but the Spirit of the Lord Jesus; who, dwelling in our hearts by true faith, brings forth such good works as God hath prepared for us to walk in: for we most boldly affirm, that it is blasphemy to say that Christ Jesus abides in the hearts of such as in whom there is no Spirit of sanctification. And therefore we fear not to affirm, that murderers, oppressors, cruel persecutors, adulterers, whoremongers, filthy persons, idolaters, drunkards, thieves, and all workers of iniquity, have neither true faith, nor any portion of the Spirit of sanctification, which proceedeth from the Lord Jesus, so long as they obstinately continue in their wickedness. For how soon that ever the Spirit of the Lord Jesus, which God's elect children receive by true faith, takes possession in the heart of any man, so soon does He regenerate and renew the same man; so that he begins to hate that which before he loved, and begins to love that which before he hated; and from thence comes that continual battle which is betwixt the flesh and the Spirit in God's children; while the flesh and natural man, according to its own corruption, lusts for things pleasing and delectable unto itself, grudges in adversity, is lifted up in prosperity, and at every moment is prone and ready to offend the Majesty of God. But the Spirit of God, which giveth witness to our spirit that we are the sons of God, makes us to resist the Devil, to abhor filthy pleasures, to groan in God's presence for deliverance from this bondage of corruption; and finally, so to triumph over sin that it reign not in our mortal bodies. Carnal men, being destitute of God's Spirit, have not this battle; these do follow and obey sin with greediness, and without repentance, even as the Devil and their corrupt lusts do prick them. But the sons of God, as before is said, do fight against sin, do sob and mourn, when they perceive themselves tempted to iniquity: and, if they fall, they rise again with earnest and unfeigned repentance. And these things they do not by their own power; but the power of the Lord Jesus, without whom they were able to do nothing, worketh in them all that is good.

What Works are reputed good before God.--Cap. XIV.

We confess and acknowledge that God has given to man His holy law, in which not only are forbidden all such works as displease and offend His Godly Majesty; but also are commended all such as please Him, and as He hath promised to reward. And these works be of two sorts; the one are done to the honour of God, the other to the profit of our neighbours; and both have the revealed will of God for their assurance. To have one God; to worship and honour Him; to call upon Him in all our troubles; to reverence His holy name; to hear His Word; to believe the same; to communicate with His holy Sacraments: these are the works of the First Table. To honour father, mother, princes, rulers, and superior powers; to love them; to support them, yea, to obey their charges, unless repugnant to the commandment of God; to save the lives of innocents; to repress tyranny; to defend the oppressed; to keep our bodies clean and holy; to live in sobriety and temperance; to deal justly with all men, both in word and in deed; and, finally, to repress all appetite for our neighbour's hurt: these are the good works of the Second Table, which are most pleasing and acceptable unto God, as those works that are commanded by Himself. The contrary is sin most odious, which always displeases Him, and provokes Him to anger. Not to call upon Him alone when we have need; not to hear His Word with reverence; to contemn and despise it; to have or to worship idols; to maintain and defend idolatry; lightly to esteem the reverent name of God; to profane, abuse, or contemn the Sacraments of Christ Jesus; to disobey or resist any that God has placed in authority, while they pass not over the bounds of their office; to murder, or to consent thereto; to bear hatred, or to suffer innocent blood to be shed if we may gainstand it; and, finally, the transgressing of any other commandment in the First or Second Table, we confess and affirm to be sin, by which God's hot displeasure is kindled against the proud and unthankful world. So that good works we affirm to be these only that are done in faith, and at God's commandment, who in His law has expressed what be the things that please Him. And evil works, we affirm to be, not only those that are expressly done against God's commandment, but those also that, in matters of religion and worshipping of God, have no other assurance but the invention and opinion of man, which God from the beginning has ever rejected; as, by the prophet Isaiah and by our Master Christ Jesus, we are taught in these words--"In vain they do worship Me, teaching for doctrines the commandments of men."

The Perfection of the Law and Imperfection of Man.--Cap. XV.

The law of God we confess and acknowledge most just, most equal, most holy, and most perfect; commanding those things which, being wrought in perfection, were able to give life, and able to bring man to eternal felicity. But our nature is so corrupt, so weak, and imperfect, that we are never able to fulfil the works of the law in perfection; yea, "If we say we have no sin," (even after we are regenerate,) "we deceive ourselves, and the truth of God is not in us." And therefore it behoved us to apprehend Christ Jesus, with His justice and satisfaction, who is the end and accomplishment of the law to all that believe; by whom we are set at this liberty, that the curse and malediction of God fall not upon us, albeit we fulfil not the same in all points. For God the Father, beholding us in the body of His Son Christ Jesus, accepteth our imperfect obedience as it were perfect, and covereth our works, which are defiled with many spots, with the justice of His Son. As we have already plainly confessed, we do not mean that we are so set at liberty that we owe no obedience to the law; but we affirm that no man on earth, Christ Jesus only excepted, hath given, giveth, or shall give in work, that obedience to the law which the law requireth. When we have done all things, we must fall down and unfeignedly confess that we are unprofitable servants. And therefore whosoever boast themselves of the merits of their own works, or put their trust in the works of supererogation, boast themselves of that which is not, and put their trust in damnable idolatry.

Of the Kirk.--Cap. XVI.

As we believe in one God, Father, Son, and Holy Ghost, so do we most earnestly believe that from the beginning there has been, now is, and to the end of the world shall be a Church; that is to say, a company and multitude of men chosen of God, who rightly worship and embrace Him, by true faith in Christ Jesus, who is the only Head of the same Kirk, which also is the body and spouse of Christ Jesus; which Kirk is Catholic, that is, universal, because it contains the elect of all ages, of all realms, nations, and tongues, be they of the Jews, or be they of the Gentiles, who have communion and society with God the Father, and with His Son Christ Jesus, through the sanctification of His Holy Spirit; and therefore it is called the communion, not of profane persons, but of saints, who, as citizens of the heavenly Jerusalem, have the fruition of the most inestimable benefits, to wit, of one God, one Lord Jesus, one faith, and of one baptism; out of the which Kirk there is neither life nor eternal felicity. And therefore we utterly abhor the blasphemy of those that affirm that men which live according to equity and justice shall be saved, what religion soever they have professed. For as without Christ Jesus there is neither life nor salvation, so shall there none be participant thereof but such as the Father has given unto His Son Christ Jesus, and those that in time come to Him, avow His doctrine, and believe into Him--we comprehend the children with the faithful parents. This Kirk is invisible, known only to God, who alone knoweth whom He has chosen, and comprehends as well, as said is, the elect that be departed, commonly called the Kirk triumphant, as those that yet live and fight against sin and Satan as shall live hereafter.

The Immortality of the Souls.--Cap. XVII.

The elect departed are in peace, and rest from their labours; not that they sleep and come to a certain oblivion, as some fantastic heads do affirm, but they are delivered from all fear, all torment, and all temptation, to which we and all God's elect are subject in this life; and therefore do bear the name of the Kirk militant. As contrariwise, the reprobate and unfaithful departed have anguish, torment, and pain, that cannot be expressed; so that neither are the one nor the other in such sleep that they feel not joy or torment, as, in the parable of Christ Jesus in the sixteenth chapter of Luke, His words to the thief, and these words of the souls crying under the altar, "O Lord, Thou that art righteous and just, how long shalt Thou not revenge our blood upon them that dwell upon the earth!" do plainly testify.

Of the notes by which the True Kirk is discerned from the false, and who shall be judge of the doctrine.--Cap. XVIII.

Because that Satan from the beginning has laboured to deck his pestilent synagogue with the title of the Kirk of God, and has inflamed the hearts of cruel murderers to persecute, trouble, and molest the true Kirk and members thereof, as Cain did Abel; Ishmael, Isaac; Esau, Jacob; and the whole priesthood of the Jews, Jesus Christ Himself and His apostles after Him; it is a thing most requisite that the true Kirk be discerned from the filthy synagogue, by clear and perfect notes, lest we, being deceived, receive and embrace to our own condemnation the one for the other. The notes, signs, and assured tokens whereby the immaculate spouse of Christ Jesus is known from that horrible harlot the Kirk malignant, we affirm are neither antiquity, title usurped, lineal descent, place appointed, nor multitude of men approving an error; for Cain in age and title was preferred to Abel and Seth. Jerusalem had prerogative above all places of the earth, where also were the priests lineally descended from Aaron; and greater multitude followed the Scribes, Pharisees, and Priests than unfeignedly believed and approved Christ Jesus and His doctrine; and yet, as we suppose, no man of sound judgment will grant that any of the forenamed were the Kirk of God. The notes, therefore, of the true Kirk of God we believe, confess, and avow to be, first, the true preaching of the Word of God; into the which God has revealed Himself to us, as the writings of the prophets and apostles do declare. Secondly, the right administration of the Sacraments of Christ Jesus, which must be annexed to the Word and promise of God, to seal and confirm the same in our hearts. Lastly, ecclesiastical discipline uprightly ministered, as God's Word prescribes, whereby vice is repressed, and virtue nourished. Wheresoever then these former notes are seen, and of any time continue, be the number never so few above two or three, there, without all doubt, is the true Kirk of Christ, who, according to His promise, is in the midst of them; not that Kirk universal, of which we have before spoken, but particular; such as was in Corinth, Galatia, Ephesus, and other places in which the ministry was planted by Paul, and were of himself named the Kirks of God. And such Kirks, we the inhabitants of the realm of Scotland, professors of Christ Jesus, confess us to have in our cities, towns, and places reformed; for the doctrine taught in our Kirks is contained in the written Word of God, to wit, in the books of the Old and New Testaments. In these books we mean, which of the ancient have been reputed canonical, in the which we affirm that all things necessary to be believed for the salvation of mankind are sufficiently expressed; the interpretation whereof, we confess, neither appertaineth to private nor public person, nor yet to any kirk for any pre-eminence or prerogative, personal or local, which one has above another; but appertaineth to the Spirit of God, by the which also the Scripture was written. When controversy then happeneth for the right understanding of any place or sentence of Scripture, or for the reformation of any abuse within the Kirk of God, we ought not so much to look what men before us have said or done, as unto that which the Holy Ghost uniformly speaks within the body of the Scriptures, and unto that which Christ Jesus Himself did, and commanded to be done. For this is a thing universally granted, that the Spirit of God, which is the Spirit of unity, is in nothing contrarious unto Himself. If then the interpretation, determination, or sentence of any doctor, Kirk, or Council, repugn to the plain Word of God written in any other place of the Scripture, it is a thing most certain, that theirs is not the true understanding and meaning of the Holy Ghost, supposing that councils, realms, and nations have approved and received the same. For we dare not receive and admit any interpretation which directly repugneth to any principal point of our faith, or to any other plain text of Scripture, or yet unto the rule of charity.

The Authority of the Scriptures.--Cap. XIX.

As we believe and confess the Scriptures of God sufficient to instruct and make the man of God perfect, so do we affirm and avow the authority of the same to be of God, and neither to depend on men nor angels. We affirm, therefore, that such as allege the Scripture to have no other authority, but that which is received from the Kirk, to be blasphemous against God, and injurious to the true Kirk, which always heareth and obeyeth the voice of her own spouse and pastor, but taketh not upon her to be mistress over the same.

Of General Councils, of their Power, Authority, and Causes of their Convention.--Cap. XX.

As we do not rashly condemn that which godly men assembled together in General Council, lawfully gathered, have approved unto us; so without just examination dare we not receive whatsoever is obtrused unto men, under the name of General Councils. For plain it is, that as they were men, so have some of them manifestly erred, and that in matters of great weight and importance. So far, then, as the Council proveth the determination and commandment that it giveth by the plain Word of God, so far do we reverence and 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. The cause, then, why General Councils were convened, was neither to make any perpetual law, which God before had not made, nor yet to forge new articles of our belief, nor to give the Word of God authority, much less to make that to be His Word, or yet the true interpretation of the same, which was not before by His holy will expressed in His Word. But the cause of Councils, we mean of such as merit the name of Councils, was partly for confutation of heresies, and for giving public confession of their faith to the posterity following; which both they did by the authority of God's written Word, and not by any opinion or prerogative that they could not err, by reason of their general assembly. And this we judge to have been the chief cause of General Councils. The other was for good policy and order to be constitute and observed in the Kirk, in which, as in the house of God, it becomes all things to be done decently and in order. Not that we think that a policy and an order in ceremonies can be appointed for all ages, times, and places; for as ceremonies, such as men have devised, are but temporal, so may and ought they to be changed when they rather foster superstition, than edify the Kirk using the same.

Of the Sacraments.--Cap. XXI.

As the Fathers under the Law, besides the verity of the sacrifices, had two chief Sacraments, to wit, Circumcision and the Passover, the despisers and contemners whereof were not reputed God's people; so do we acknowledge and confess that we now, in the time of the Evangel, have two Sacraments only, institute by the Lord Jesus, and commanded to be used of all those that will be reputed members of His body, to wit, Baptism and the Supper, or Table of the Lord Jesus, called the Communion of His body and blood. And these Sacraments, as well of the Old as of the New Testament, were institute of God, not only to make a visible difference betwixt His people and those that were without His league, but also to exercise the faith of His children; and by participation of the same Sacraments, to seal in their hearts the assurance of His promise, and of that most blessed conjunction, union, and society, which the elect have with their Head, Christ Jesus. And thus we utterly condemn the vanity of those that affirm Sacraments to be nothing else but naked and bare signs. No, we assuredly believe that by Baptism we are ingrafted in Christ Jesus to be made partakers of His justice, by the which our sins are covered and remitted; and, also, that in the Supper, rightly used, Christ Jesus is so joined with us, that He becomes the very nourishment and food of our souls. Not that we imagine any transubstantiation of bread into Christ's natural body, and of wine into His natural blood, as the Papists have perniciously taught and damnably believed; but this union and communion which we have with the body and blood of Christ Jesus in the right use of the Sacraments, is wrought by operation of the Holy Ghost, who by true faith carries us above all things that are visible, carnal and earthly, and makes us to feed upon the body and blood of Christ Jesus, which was once broken and shed for us, which now is in the heaven, and appeareth in the presence of the Father for us. And yet, notwithstanding the far distance of place, which is betwixt His body now glorified in the heaven and us now mortal in this earth, yet we most assuredly believe that the bread which we break is the communion of Christ's body, and the cup which we bless is the communion of His blood. So that we confess and undoubtedly believe that the faithful, in the right use of the Lord's Table, so do eat the body and drink the blood of the Lord Jesus, that He remaineth in them and they in Him; yea, that they are so made flesh of His flesh, and bone of His bones, that, as the Eternal Godhead hath given to the flesh of Christ Jesus (which of its own condition and nature was mortal and corruptible) life and immortality, so doth Christ Jesus His flesh and blood eaten and drunken by us, give to us the same prerogative. Albeit we confess that these are neither given unto us at that only time, nor yet by the proper power and virtue of the Sacraments alone, we affirm that the faithful in the right use of the Lord's Table have such conjunction with Christ Jesus as the natural man cannot comprehend: yea, and farther we affirm that, albeit the faithful oppressed by negligence, and human infirmity, do not profit so much as they would at the very instant action of the Supper, yet shall it after bring forth fruit, as lively seed sown in good ground; for the Holy Spirit, which can never be divided from the right institution of the Lord Jesus, will not frustrate the faithful of the fruit of that mystical action. But all this, we say, comes by true faith, which apprehendeth Christ Jesus, who only makes His Sacraments effectual unto us; and, therefore, whosoever slandereth us, as that we affirmed or believed Sacraments to be only naked and bare signs, do injury unto us, and speak against a manifest truth. But liberally and frankly we must confess that we make a distinction betwixt Christ Jesus in His natural substance and the elements in the Sacramental signs; so that we will neither worship the signs in place of that which is signified by them, nor yet do we despise and interpret them as unprofitable and vain; but we use them with all reverence, examining ourselves diligently before we do so, because we are assured by the mouth of the Apostle that such as eat of that bread, and drink of that cup, unworthily, are guilty of the body and blood of the Lord Jesus.