Part 35

Of the right Administration of the Sacraments.--Cap. XXII.

That Sacraments be rightly ministered, we judge two things requisite. The one, that they be ministered by lawful ministers, whom we affirm to be only they that are appointed to the preaching of the Word, or into whose mouths God has put some sermon of exhortation, they being men lawfully chosen thereto by some kirk. The other, that they be ministered in such elements, and in such sort as God hath appointed. Else we affirm that they cease to be right Sacraments of Christ Jesus. And, therefore, it is, that we flee the society of 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 adulterate, both the one Sacrament and the other, with their own inventions, that no part of Christ's action abideth in the original purity; for oil, salt, spittle, and such-like in baptism, are but men's inventions; adoration, veneration, bearing through streets and towns, and keeping of bread in boxes or buists,[244] are profanation of Christ's Sacraments, and no use of the same. For Christ Jesus said, "Take, eat," etc., "do ye this in remembrance of Me." By these words and charge He sanctified bread and wine to be the Sacrament of His body and blood; to the end that the one should be eaten, and that all should drink of the other; and not that they should be kept to be worshipped and honoured as God, as the blind Papists have done heretofore, who also have committed sacrilege, stealing from the people the one part of the Sacrament, to wit, the blessed cup. Moreover, that the Sacraments be rightly used, it is required that the end and cause why the Sacraments were institute be understood and observed, as well by the minister as by the receivers: for, if the opinion be changed in the receiver, the right use ceaseth. This is most evident from the rejection of the sacrifices (as also if the teacher teach false doctrine) which were odious and abominable unto God, albeit they were His own ordinances, because wicked men made use of them for another end than God had ordained. The same affirm we of the Sacraments in the Papistical Kirk, in which we affirm the whole action of the Lord Jesus to be adulterate, as well in the external form as in the end and opinion. What Christ Jesus did and commanded to be done, is evident by the three Evangelists, [who speak of the Sacraments,] and by Saint Paul. What the priest does at his altar we need not rehearse. The end and cause of Christ's institution, and why the self same should be used, is expressed in these words--"Do this in remembrance of Me. As oft as ye shall eat of this bread and drink of this cup, ye shall show forth" (that is, extol, preach, and magnify) "the Lord's death till He come." But to what end, and in what opinion the priests say their masses, let the words of the same, their own doctors and writings witness; to wit, that they, as mediators betwixt Christ and His Kirk, do offer unto God the Father a sacrifice propitiatory for the sins of the quick and the dead. This doctrine, as blasphemous to Christ Jesus, and making derogation to the sufficiency of His only sacrifice, once offered for purgation of all those that shall be sanctified, we utterly abhor, detest, and renounce.

[244] Chests.

To whom Sacraments Appertain.--Cap. XXIII.

We confess and acknowledge that baptism appertaineth as well to the infants of the faithful as to those that be of age and discretion. And so we condemn the error of the Anabaptists, who deny baptism to appertain to children before they have faith and understanding. But the Supper of the Lord we confess to appertain only to such as have been of the household of faith and can try and examine themselves, as well in their faith as in their duty towards their neighbours. Such as eat [and drink] at that holy table without faith, or being at dissension or division with their brethren, do eat unworthily: and, therefore, in our kirks our ministers take public and particular examination of the knowledge and conversation of such as are to be admitted to the Table of the Lord Jesus.

Of the Civil Magistrate.--Cap. XXIV.

We confess and acknowledge empires, kingdoms, dominions, and cities to be distinct and ordained by God: the powers and authorities in the same, be it of emperors in their empires, of kings in their realms, dukes and princes in their dominions, or of other magistrates in free cities, to be God's holy ordinance, ordained for manifestation of His own glory, and for the singular profit and commodity of mankind. So that whosoever goes about to take away or to confound the whole state of civil policies, now long established, we affirm not only to be enemies to mankind, but also wickedly to fight against God's expressed will. We farther confess and acknowledge that such persons as are placed in authority are to be loved, honoured, feared, and holden in most reverent estimation; because they are the lieutenants of God, in whose session God Himself doth sit and judge (yea, even the judges and princes themselves), to whom by God is given the sword, to the praise and defence of good men, and to revenge and punish all open malefactors. Moreover, to kings, princes, rulers, and magistrates, we affirm that chiefly and most principally the reformation and purgation of religion appertains; so that not only they are appointed for civil policy, but also for maintenance of the true religion, and for suppressing of idolatry and superstition whatsoever, as in David, Jehoshaphat, Hezekiah, Josiah and others, highly commended for their zeal in that case, may be espied. And therefore we confess and vow, that such as resist the supreme power, doing that thing which appertains to his charge, do resist God's ordinance, and therefore cannot be guiltless. And farther, we affirm that whosoever deny unto them their aid, counsel, and comfort, while the princes and rulers vigilantly travail in the executing of their office, deny their help, support, and counsel to God, who by the presence of His lieutenant craveth it of them.

The Gifts freely given to the Kirk.--Cap. XXV.

Albeit that the word of God truly preached, the Sacraments rightly ministered, and discipline executed according to the Word of God, be the certain and infallible signs of the true Kirk; yet do we not so mean that every particular person joined with such a company, is an elect member of Christ Jesus. For we acknowledge and confess that darnel, cockle, and chaff may be sown, grow, and in great abundance lie in the midst of the wheat; that is, the reprobate may be joined in the society of the elect, and may externally use with them the benefits of the Word and Sacraments; but such, being but temporal professors in mouth and not in heart, do fall back and do not continue to the end; and therefore have they no fruit of Christ's death, resurrection, nor ascension. But such as with heart unfeignedly believe, and with mouth boldly confess the Lord Jesus, as before we have said, shall most assuredly receive these gifts; first, in this life, remission of sins, and that by faith only in Christ's blood, insomuch that, albeit sin remain and continually abide in these our mortal bodies, it is not imputed unto us, but is remitted and covered with Christ's justice. Secondly, in the general judgment there shall be given to every man and woman resurrection of the flesh; for the sea shall give her dead, the earth those that therein be inclosed; yea, the Eternal, our God, shall stretch out His hand upon dust, and the dead shall arise incorruptible, and that in the substance of the self-same flesh that every man now bears, to receive, according to their works, glory or punishment. For such as now delight in vanity, cruelty, filthiness, superstition, or idolatry, shall be adjudged to the fire inextinguishable, in the which they shall be tormented for ever, as well in their own bodies, as in their souls, which now they give to serve the Devil in all abomination. But such as continue in well-doing to the end, boldly professing the Lord Jesus, [we constantly believe that they shall receive glory, honour and immortality, to reign for ever in life everlasting with Christ Jesus,] to whose glorified body all His elect shall be made like, when He shall appear again to judgment, and shall render up the kingdom to God His Father, who then shall be, and ever shall remain all in all things, God blessed for ever: To whom, with the Son, and with the Holy Ghost, be all honour and glory, now and ever. Amen.

_Arise, O Lord, and let Thy enemies be confounded: Let them flee from Thy presence that hate Thy godly name: Give Thy servants strength to speak Thy Word in boldness: and let all nations attain to Thy true knowledge._

These Acts and Articles were read in face of Parliament and ratified by the Three Estates of the Realm at Edinburgh, on the 17th day of August in the year of God 1560.

THE BOOK OF DISCIPLINE.[245]

[245] In a Preface, the compilers addressed themselves to the Great Council of Scotland, "now admitted to the Regiment, by the Providence of God," acknowledging instructions, received on 29th April 1560, to commit to writing their Judgments touching the Reformation of Religion. The book is offered "for common order and uniformity to be known in this Realm, concerning Doctrine, Administration of Sacraments [Election of Ministers, Provision for their Sustentation], Ecclesiastical Discipline, and Policy of the Kirk." The Lords are desired neither to admit anything which God's plain Word shall not approve, nor yet to reject such ordinances as equity, justice, and God's Word do specify. Cf. pp. 217, 243 _supra_.

I. Of Doctrine.

Seeing that Christ Jesus is He whom God the Father has commanded only to be heard and followed of His sheep, we urge it necessary that His Evangel be truly and openly preached in every kirk and assembly of this realm; and that all doctrine repugning to the same be utterly suppressed as damnable to man's salvation.

Lest upon this generality ungodly men take occasion to cavil, this we add for explication. By preaching of the Evangel, we understand not only the Scriptures of the New Testament but also of the Old; to wit, the Law, Prophets, and Histories, in which Christ Jesus is no less contained in figure, than we have Him now expressed in verity. And, therefore, with the Apostle we affirm, that all Scripture inspired of God is profitable to instruct, to reprove, and to exhort. In which books of Old and New Testaments we affirm that all things necessary for the instruction of the Kirk, and to make the man of God perfect, are contained and sufficiently expressed.

By the contrary doctrine, we understand whatsoever men, by laws, councils, or constitutions have imposed upon the consciences of men, without the expressed commandment of God's Word; such as vows of chastity, forswearing of marriage, binding of men and women to several and disguised apparels, to the superstitious observation of fasting days, difference of meat for conscience' sake, prayer for the dead, and keeping of holy days of certain saints commanded by man, such as be all those that the Papists have invented, as the feasts, as they term them, of apostles, martyrs, virgins, of Christmas, circumcision, epiphany, purification, and other fond feasts of our Lady. Which things, because in God's Scriptures they neither have commandment nor assurance, we judge utterly to be abolished from this realm; affirming farther, that the obstinate maintainers and teachers of such abominations ought not to escape the punishment of the civil magistrate.

II. Of Sacraments.

To the true preaching of the holy Evangel of Christ Jesus it is necessary that His holy Sacraments be annexed, and truly ministered, as seals and visible confirmations of the spiritual promises contained in the Word. These be two, to wit, Baptism and the Holy Supper of the Lord Jesus; which are rightly ministered when the people, before the administration of the same, are plainly instructed by a lawful minister, and put in mind of God's free grace and mercy, offered unto the penitent in Christ Jesus; when God's promises are rehearsed, the end and use of the Sacraments declared, and that in such a tongue as the people do understand; when, farther, to them is nothing added, from them nothing diminished, and in their practice nothing changed from the institution of the Lord Jesus and practice of His holy Apostles.

Albeit the order of Geneva, which now is used in some of our kirks, is sufficient to instruct the diligent reader how both these Sacraments may be rightly ministered; yet, that a uniformity be kept, we have thought good to add the following as superabundant.

In Baptism, we acknowledge nothing to be used except the element of water only; that the Word and declaration of the promises ought to precede we have already said. Wherefore, whosoever presumeth in baptism to use oil, salt, wax, spittle, conjuration or crossing, accuseth the perfect institution of Christ Jesus of imperfection; for it was void of all such inventions devised by men. And such as would presume to alter Christ's perfect ordinance you ought severely to punish.

The Table of the Lord is then most rightly ministered when it approacheth most nigh to Christ's own action. But plain it is that at that Supper, Christ Jesus sat with His disciples, and therefore do we judge, that sitting at a table is most convenient to that holy action; that bread and wine ought to be there; that thanks ought to be given; distribution of the same made; and commandment given that the bread should be taken and eaten; and that all should likewise drink of the cup of wine, with declaration what both the one and the other is, we suppose no godly man will doubt. As touching the damnable errors of the Papists, who can defraud the common people of the one part of that holy Sacrament, to wit, of the cup of the Lord's blood, we suppose their error to be so manifest that it needeth no confutation; neither yet intend we to confute anything in this our simple confession; but to offer public disputation to all that list to oppugn anything affirmed by us.

That the minister break the bread and distribute the same to those that be next unto him, commanding the rest, every one with reverence and sobriety, to break with other, we think nighest to Christ's action, and to the perfect practice of the Apostles, as we read it in St. Paul. During this action, we think it necessary that some comfortable places of the Scriptures be read, which may bring in mind the death of Christ Jesus and the benefit of the same; for, seeing that in that action we ought chiefly to remember the Lord's death, we judge the Scriptures making mention of the same to be most apt to stir up our dull minds, then and at all times. Let the discretion of the ministers appoint the places to be read as they think good. What times we think most convenient for the administration of the one and of the other of these Sacraments shall be declared in the policy of the Kirk.

III. Touching the Abolition of Idolatry.

As we require Christ Jesus to be truly preached, and His holy Sacraments to be rightly ministered; so can we not cease to require idolatry, with all monuments and places of the same, as abbeys, monasteries, friaries, nunneries, chapels, chantries, cathedral kirks, canonries, colleges, others than presently are parish kirks or schools, to be utterly suppressed in all bounds and places of this realm, except only the palaces, mansions, and dwelling places adjacent thereto, with orchards and yards of the same. As also that idolatry may be removed from the presence of all persons of whatsoever estate or condition within this realm.

Let your honours be assuredly persuaded that where idolatry is maintained, or permitted where it may be suppressed, there shall God's wrath reign, not only upon the blind and obstinate idolater, but also upon the negligent sufferers of the same; especially if God have armed their hands with power to suppress such abomination. By idolatry we understand the Mass, invocation of saints, adoration of images, and the keeping and retaining of the same: and finally all honouring of God, not contained in His holy Word.

IV. Concerning Ministers and their Lawful Election.

1. In a Kirk reformed or tending to reformation, none ought to presume to preach, or to minister the Sacraments, until they be called to the same in proper form. Ordinary vocation consisteth in election, examination, and admission; and, because election of ministers in this cursed Papistry has altogether been abused, we think it expedient to treat of it more largely.

It appertaineth to the people, and to every several congregation, to elect their minister. And in case that they be found negligent therein the space of forty days, the best reformed kirk, to wit, the church of the Superintendent with his Council, may present unto them a man whom they judge apt to feed the flock of Christ Jesus, who must be examined as well in life and manners, as in doctrine and knowledge.

And that this may be done with more exact diligence, the persons that are to be examined must be commanded to compear before men of soundest judgment, resident in some principal town adjacent unto them; as they that be in Fife, Angus, Mearns, or Strathearn, to present themselves in St. Andrews; those that be in Lothian, Merse, or Teviotdale, in Edinburgh; and likewise those that be in other districts must resort to the best reformed cities or towns, that is, to the city of the Superintendent. There, first, in the schools or, failing that, in open assembly, and before the congregation, they must give declaration of their gifts, utterance, and knowledge, by interpreting some place of Scripture to be appointed by the ministry. This ended, the person that is presented, or that offered himself to the administration of the kirk, must be examined by the ministers and elders of the kirk, and that openly and before all that list to hear, in all the chief points that now lie in controversy betwixt us and the Papists, Anabaptists, Arians, or other such enemies to the Christian religion. If he be found sound, able to persuade by wholesome doctrine, and to convince the gainsayers, then must he be directed to the kirk and congregation where he should serve, that there, in open audience of his flock, in divers public sermons, he may give confession of his faith in the articles of Justification, of the office of Christ Jesus, of the number, effect, and use of the Sacraments; and finally, of the whole religion, which heretofore hath been corrupted by the Papists.

If his doctrine be found wholesome, and able to instruct the simple, and if the Kirk justly can reprehend nothing in his life, doctrine, nor utterance, then we judge the kirk which before was destitute, unreasonable if they refuse him whom the Kirk did offer, and that they should be compelled, by the censure of the Council and Kirk, to receive the person appointed and approven by the judgment of the godly and learned; unless the same kirk have presented a man better or as well qualified to the examination, before this foresaid trial of the person presented by the Council of the whole Kirk. As, for example, the Council of the Kirk presents to any kirk a man to be their minister, not knowing that they are otherwise provided: in the meantime, the kirk is provided with another, sufficient in their judgment for that charge, whom they present to the learned ministers and next reformed kirk to be examined. In this case the presentation of the people to whom he should be appointed pastor must be preferred to the presentation of the Council or greater kirk; unless the person presented by the inferior kirk be judged unable for the regiment by the learned. For it must be altogether avoided that any man be violently intrused or thrust in upon any congregation. This liberty must be carefully reserved to every several congregation, to have their votes and suffrages in election of their ministers. But we do not call it violent intrusion when the Council of the Kirk, in the fear of God, and for the salvation of the people, offereth unto them a sufficient man to instruct them; and him they shall not be forced to admit before just examination, as before is said.

2. _What may disqualify any person for admission to the ministry of the Kirk._--It is to be observed that no person noted with public infamy, or being unable to edify the Kirk by wholesome doctrine, or being known of corrupt judgment, be either promoted to the regiment of the Kirk, or yet received in ecclesiastical administration.

By public infamy we understand, not the common sins and offences which any has committed in time of blindness, by frailty (if of the same, by a better and more sober conversation, he hath declared himself verily penitent), but such capital crimes as the civil sword ought and may punish with death, according to the word of God. For, besides that the Apostle requireth the life of ministers to be so irreprehensible, that they have a good testimony from those that be without, we judge it a thing unseemly and dangerous, that he shall have public authority to preach to others the life everlasting, from whom the civil magistrate may take the life temporal for a crime publicly committed. And if any object that the prince has pardoned his offence, and that he has publicly repented, and so is not only his life in assurance, but also that he may be received to the ministry of the Kirk; we answer that repentance does not take away the temporal punishment of the law, neither doth the pardon of the prince remove his infamy before man.

That the life and conversation of the person presented, or to be elected, may be the more clearly known, public edicts must be directed to all parts of this realm, or at the least to those parts where the person hath been most conversant: as where he was nourished in letters, or where he continued after the years of infancy and childhood were passed. Strait commandment would be given that if any capital crimes were committed by him they should be notified; as, if he hath committed wilful murder, or adultery, if he were a common fornicator, a thief, a drunkard, a fighter, a brawler, or a contentious person. These edicts ought to be notified in the chief cities, with the like charge and commandment, with declaration that such as concealed his known sins did, so far as in them lay, deceive and betray the Kirk, which is the spouse of Christ Jesus, and did communicate with the sins of that wicked man.

3. _Admission of Ministers._--The admission of ministers to their offices, must consist in consent of the people and kirk whereto they shall be appointed, and in approbation of the learned ministers appointed for their examination.