'i ( /-'- >^^ ~ 
 
 Zihvaxy of Che theological ^emmarjp 
 
 PRINCETON • NEW JERSEY 
 
 i^»- 
 
 PRESENTED BY 
 
 Mr. Samuel Agnevr of Philadel- 
 ■ohia. Pa. 
 
 BX 9183 .G487 1831 c. 1 
 Church of Scotland. 
 Confessions of faith and the 
 books of discipline of the 
 

THE 
 
 CONFESSIONS OF FAITH AND THE 
 BOOKS OF DISCIPLINE 
 
 / OF THE 
 
 CHURCH OF SCOTLAND, 
 
 OF DATE 
 
 ANTERIOR TO THE WESTMINSTER CONFESSION. 
 
 TO WHICH ARE PREFIXED, 
 A 
 
 FROM THE EARLIEST PERIOD TO THE TIME 
 OF THE REFORMATION, 
 
 AND A 
 
 HISTORICAL PREFACE, WITH REMARKS. 
 
 BY THE 
 
 REV. EDWARD IRVING, M.A. 
 
 MINISTER OF THE NATIONAL SCOTCH CHURCH, AND 
 
 AUTHOR OF " THE ORTHODOX AND CATHOLIC DOCTRINE OF 
 
 OUR LORD'S HUMAN NATURE." 
 
 LONDON : 
 
 Printed by Ellerton and Henderson^ 
 Gough Square^ 
 
 FOR BALDWIN AND CRADOCK, 
 
 PATERNOSTER-ROW. 
 MDCCCXXXI. 
 
CO 
 
 CONTENTS. 
 
 Page 
 
 HisTOEiCAL View of the Church of Scotland ix 
 
 Preface to the Documents Ixxxvii 
 
 The Scottish Confession of Faith 1 
 
 A Short Sum of the First Book of Discipline .... 43 
 
 The Second Book of Discipline 63 
 
 Craig's Catechism 109 
 
 APPENDIX :— 
 
 The Geneva Confession of Faith 125 
 
 The National Covenant 133 
 
 The Directory for Family Worship 147 
 
 Overtures of General Assembly 154» 
 
 The Larger Catechism 181 
 
THE LESSON. 
 
 2 Chron. xxxiv. 14 — 31. 
 
 Akd when they brought out the money that was brought into 
 the house of the Lord, Hilkiah the jrriest found a book cf the 
 law of the Lord given by Moses. And Hilkiah answered 
 a?id said to Shaphan the scribe, L have found the book of the 
 law in the house of the Lord, And Hilkiah delivered the 
 book to Shaphan. And Shaphan carried the book to the king, 
 and brought the king word back again, saying, All that was 
 committed to thy servants, they do it. And they have ga- 
 thered together the money that was found in the house of 
 the Lord, and have delivered it into the hand of the over- 
 seers, and to the hand of the workmen. Then Shaphan the 
 scribe told the king, saying, Hilkiah the priest hath given 
 me a book. And Shaphan read it before the king. And it 
 came to pass, when the king had heard the words of the laxv, 
 that he rent his clothes. And the king commanded Hilkiah, 
 and Ahikam the son of Shaphan, and Abdon the son of 
 Micah, and Shaphan the scribe, and Asaiah a servant of 
 the king's, saying, Go, inquire of the Lord for me, and for 
 them that are left in Israel and in Judah, concerning the 
 words of the book that is found : for great is the wrath of 
 the Lord that is poured out upo7i us, because our fathers 
 have not kept the word of the lord, to do after all that is 
 written in this book. And Hilkiah, and they that the king 
 had appointed, went to Huldah the prophetess, the tvife of 
 Shallum the son of Tikvath, the son of Hasrah, keeper 
 of the wardrobe; (now she dwelt in Jerusalem in 
 the college:) and they spake to her to that effect. And 
 she answered them. Thus saith the Lord God of Israel, Tell 
 ye the man that sent you to me, Thus saith the Lord, Be- 
 hold, I will bring evil upon this place, and upon the inha- 
 bitants thereof, even all the curses that are written in the 
 book which they have read before the king of Judah : because 
 
 a2 
 
THE LESSON. 
 
 they have forsaken me, and have burned incense unto other 
 gods, that they might provoke me to anger with all the works 
 of their hands ; therefore my wrath shall be potired out upon 
 this place, and shall not be quenched. And as for the king 
 of Judah, who sent you to inquire of the Lord, so shall ye say 
 unto him, Thus saith the Lord God of Israel concerning 
 the words which thou hast heard ; Because thine heart was 
 tender, and thou didst humble thysef before God, when thou 
 heardest his words against this place, and against the inha- 
 bitants thereof, and humbledst thyself before me, and didsl 
 rend thy clothes, and weep before me ; I have even heard 
 thee also, saith the Lord. Behold, I will gather thee to thy 
 fathers, and thou shalt be gathered to thy grave in peace, 
 neither shall thine eyes see all the evil that I will bring tipon 
 this place, and upon the inhabitants of the same. So they 
 brought the king loord again. Then the king sent and ga- 
 thered together all the elders of Judah and Jerusalem. And 
 the kijig went up into the house of the Lord, and all the 
 7ncn of Judah, and the inhabitants of Jerusalem, and the 
 priests, and the Levites, and all the people, great and small: 
 and he read in their ears all the ivords of the book of the 
 covenant that ivas found in the house of the Lord. And the 
 king stood in his place, and made a covenant before the Lord, 
 to walk after the Lord, and to keep his commandments, and 
 his testimonies, and his statutes, with all his heart, and with 
 all his soul, to perform the words of the covenant which are 
 written in this book. 
 
A SHORT HISTORICAL VIEW 
 
 OF THE 
 
 CHURCH OF SCOTLAND. 
 
 In republishing to the church the symbols of doc- 
 trine and discipline which the Church of Scotland 
 adopted at the Reformation, I feel moved by a strong 
 sense of duty to set forth God's dealings with my mother 
 church and native land, in such a way as may consist 
 with the limits of an Introductory Discourse ; reserving 
 the full and exact account of these high matters to some 
 future opportunity, which I pray the Lord to grant me 
 in his good providence. The slighter undertaking to 
 which I now address myself, in the strength of Divine 
 grace, will be best performed by endeavouring, in the 
 first place, to shew the origin and progress and pros- 
 perity of the Christian church in the region of Cale- 
 donia ; which, inhabited by the Scots on the West, and 
 the Picts on the East and North, maintained its national 
 independency for more than three centuries, against the 
 continual eflbrts of Rome, triumphant over the southern 
 parts of the island ; and afterwards arose into the small, 
 but formidable, kingdom of Scotland, now happily 
 united, with equal rights and privileges, to the realm 
 of England. After having thus exhibited the form and 
 fashion which the Church of Scotland assumed, and the 
 b 
 
X HISTORICAL VIEW OF 
 
 jabours which it underwent in propagating the faith of 
 Christ, it will be proper to open, in the second place, the 
 steady resistance which for many centuries it presented 
 to the spirit of Antichrist, embodied in the wicked 
 hierarch of Rome ; until at length darkness covered our 
 land, and gross darkness the people. And, lastly, we 
 will record the blessed work of Reformation, and the 
 chief of those trials which the church hath since had to 
 endure unto this day. 
 
 PART I. 
 
 The early Plantation, ProgresSf and Prosperity of the 
 Church ill the Realm of Scotland. 
 
 The Christian religion spread itself in the first ages 
 with such amazing rapidity over the world, that the 
 Apostle Paul could say, in his Epistle to the Romans, 
 " Have they not heard ? Yea, verily, their sound went 
 into all the earth, and their words unto the world's end." 
 This was spoken only twenty-eight years from the day 
 of Pentecost, when the Gospel began to be preached to 
 the Jews; and eighteen from the time it began to be 
 disseminated amongst the Gentiles, The very choice of 
 the day of Pentecost, when people from all the world 
 were gathered to Jerusalem, with all the circumstances 
 therewith connected, the arresting of the eunuch on his 
 way to Ethiopia, the whole history of the Acts of the 
 Apostles for the space of thirty-two years, as well as 
 the unanimous traditions concerning the labours of the 
 twelve Apostles and the seventy Disciples, do all com- 
 bine to shew that it was the purpose of God without 
 
THE CHURCH OF SCOTLAND. XI 
 
 delay to proclaim the Gospel far and wide over the earth, 
 as a witness unto the nations. We are not therefore to 
 be surprised at, or to suspect as fabulous, the constant de- 
 clarations of our earliest historians, that it was preached 
 in Britain by men of the apostolical age ; yea, and by 
 the Apostles themselves. Witness Paul, who declareth 
 that it was his purpose to preach the Gospel in Spain 
 also ; witness Eusebius, an ecclesiastical historian of the 
 fourth century, who, as proof of the Divine commission 
 of the Apostles, declareth that they had preached the 
 Gospel" to the Romans, Persians, Armenians, Parthians, 
 Indians, Scythians, and to those which are called the 
 British Islands ;'' and Theodoret, a bishop of the Greek 
 church, surpassed by none in learning and authority, 
 who lived in the fifth age, thus beareth his witness, 
 " These our fishermen, publicans, and tent-makers per- 
 suaded not only the Romans and their subjects, but also 
 the Scythians, Sauromatae, Indians, Persians, Serae, 
 Hyrcanians, Britons, Cimmerians, and Germans to em- 
 brace the religion of Him who had been crucified." 
 And to this effect Gildas, the most ancient of our native 
 historians, writing of the insurrection and revolt which 
 drew on the destruction of the Druids, the ancient 
 priests of this island, doth thus declare the introduction 
 of the Gospel to have been coeval with that event: — 
 " In the mean time, Christ the true Sun afforded his 
 rays, that is, the knowledge of his precepts, to this 
 island, benumbed with extreme cold, having been at a 
 great distance from the Sun : I do not mean the sun in 
 the firmament, but the Eternal Sun in heaven." And 
 TertuUian, a celebrated father of the church, in one of 
 his controversial treatises, written in the year of our Re- 
 b2 
 
XU HISTORICAL VIEW OF 
 
 demption 209, declareth, " That those parts of Britain 
 into which the Roman arms had never penetrated, were 
 become subject unto Christ." 
 
 I am the more particular in referring to these writers 
 of undoubted authority, as giving weight to the unani- 
 mous consent of Scottish authors, and indeed of 
 all tradition whatsoever, that the Christian religion 
 was established in our land by royal authority, in the 
 seventh year of the emperor Severus, by Paschasius, a 
 Sicilian, who found the people wonderfully predisposed 
 to the reception of the truth. This year Archbishop 
 Usher hath determined to be the year 199 or 200, and 
 not 203, as fixed in those traditionary verses cited by 
 Fordon and Major, by which the memory of this blessed 
 event was preserved. 
 
 Christi transactis trihus annis atque duceritis 
 Scotia Catholicam capet inire Jidem. 
 
 In years from Christ two hundred and three, 
 Scotland a Christian kingdom came to be. 
 
 We are not, however, to believe that king Donald among 
 the Scots, to whom the glory of this act is given, nor yet 
 king Lucius in the South, who brought his British king- 
 dom under Christ some forty years before, were moved 
 thereto by an impulse of their own all at once received, 
 but by the gradual propagation of the truth throughout 
 their dominions, and the growing inclination of their 
 people to receive it. Indeed nothing will account for 
 the wonderful readiness with which the people received 
 the new discipline, but the belief that they had been 
 already well leavened with the new doctrine. In the 
 Eoman armies during these two centuries it is well 
 
THE CHURCH OF SCOTLAND. Xlll 
 
 known that great multitudes of Christians served ; and 
 every conquest which they made in Britain was secured 
 by a Roman colony, wherein Christians sought refuge 
 from the persecution which raged in all other quarters 
 of the empire. Now, before the close of the first cen- 
 tury, the Roman arms had penetrated to the foot of the 
 Grampians ; and in the second, all the country south of 
 the Friths of Forth and Clyde were secured by fortifica- 
 tions : beyond which lay the region at that time, or after- 
 wards, occupied by the Scotch in the West, and the Picts 
 in the East ; to whom alone, therefore, TertuUian can re- 
 fer, when he declares in the year 209, that " those parts of 
 Britain into which the Roman arms had never penetrated, 
 were become subject unto Christ." The only region " into 
 which the Roman arms had not penetrated," even in the 
 first century, was that which lieth within the line of the 
 Grampians; and when he asserteth, that "this region 
 had become subject unto Christ," he must be understood 
 to mean, that therein superstition and heathenism had 
 yielded to the Gospel ; not in a few solitary instances, 
 but had found a seat among the people. And the 
 language of Theodoret, quoted above, bears that the 
 Apostles themselves had preached in the regions of 
 Britain, beyond the bounds of "the Roman subjection." 
 This question is altogether disconnected with the great 
 historical questions concerning the origin of the Pictish 
 and Scottish nations, and the times of their several settle- 
 ments within our realm. No one doubts that there was a 
 people intrepid of heart and powerful in arms, called by 
 the Roman authors Caledonians, who kept their fathers' 
 fields unconquered, and successfully contended with 
 the masters of the world for freedom and independency. 
 
XIV HISTORICAL VIEW OF 
 
 Amongst these people, whether the same with the Picts 
 and Scotch or not, we have shewn from various sources 
 that the Christian verity was made known before the 
 end of the first century, and established by royal 
 authority towards the end of the second. For which 
 let the Lord be devoutly acknowledged ; seeing it is a 
 glorious pre-eminence yielded to this island, of having 
 been the first region in the world under the government 
 of Christianity, which was not till more than one hun- 
 dred years after established by Constantine upon the 
 throne of the Roman empire. 
 
 Three things mainly contributed to the early establish- 
 ment of the Christian religion, both in the northern and 
 southern parts of this island. The first of these was 
 the destruction and almost eradication of the Druid 
 superstition, which from the most ancient times pre- 
 vailed in Britain, with a strength unexampled in any 
 other part of the world. By their learning, and their 
 knowledge of arts and sciences, by their richness in pa- 
 triarchal traditions, and their legal and political wisdom, 
 the Druids of Great Britain held almost absolute autho- 
 rity over this island ; and their fame extended to Germany 
 and Gaul, and it is believed even to Greece and the 
 East. This corrupt form of the patriarchal faith with- 
 stood the progress of the Christian religion, which is 
 the true form of that faith ; and there is no saying how 
 powerful a barrier it might have presented in the way 
 of the truth, had not God, in his wrath and mercy, 
 almost rooted it out by one single blow. This preparation 
 for the Christian faith, by a condign punishment upon 
 the idols and the idol priests, took place about forty 
 years after the resurrection of our Lord, and was accom- 
 
THE CHURCH OF SCOTLAND. XV 
 
 plished by the instrumentality of the Roman governor 
 and his legions, who drove the Druids before him into 
 the island of Anglesea,their sanctuary and high place; and 
 there, as Jehu did of old by the priests of Baal, he slew 
 them without distinction of sex or age, hewed down 
 their groves, and sacrificed the priests upon their own 
 altars. In this stern act of vengeance the hand of the 
 Lord is the more to be discerned, when we remember 
 that the Romans made it an invariable rule to patronise 
 all religions, and adopt into their Pantheon, or temple 
 of all gods, every idol which had any name amongst 
 the conquered nations. But the Druids being of an 
 elder and deeper stock, and holding their religion from 
 an age anterior to the worship of God in houses and by 
 images, set at nought such patronage, and would not 
 yield their empire of knowledge and superstition to the 
 arms of Rome, and by their stern resistance brought 
 upon themselves swift destruction. 
 
 This removed out of the way the chief opposition 
 with which the Christian faith would have had to 
 struggle; and though we find relics of the Druid family 
 in Scotland for many centuries after, they existed with- 
 out a head, and had no power to present any effectual 
 opposition. The same grace did not God shew to any 
 other land at so early a period ; no, not for two centu- 
 ries after this was Paganism suppressed in the other 
 parts of the Roman empire by the hand of the emperor 
 Theodosius ; and to this cause I do mainly attribute the 
 easy plantation and early establishment of the Christian 
 faith among our fathers. Druidism and Judaism fell 
 together, almost in one year ; and perhaps when God 
 saw it good to remove his church from her ancient seat 
 
XVI HISTORICAL VIEW OP 
 
 in Judea, he thus prepared for her a refuge amongst the 
 Britons, " divided from the rest of the world." Certain 
 it is, as we shall see in the sequel, that this island hath 
 ever since been, what still she is, the bulwark of the 
 Christian faith. " Not unto us, O Lord, not unto us, 
 but unto thy name be the glory." 
 
 The second cause which principally conduced to the 
 early settlement of the Christian faith amongst us, was 
 the blessed exemption which we enjoyed from the seve- 
 rities of the first nine general persecutions. From the 
 time of Nero, before whom Paul twice appeared for the 
 testimony of Jesus, till the time of Dioclesian, a period 
 of nearly two centuries and a half, every other part of 
 the Roman empire was nine times by imperial edict 
 searched, as with candles, for Christians to destroy them ; 
 but this the land of our fathers was left unmolested, to 
 propagate and enjoy the faith, and to open her arms as 
 a refuge of the faithful, who were permitted, nay com- 
 manded by the Lord, " when persecuted in one city to 
 flee unto another." And when at length, in the days of 
 Dioclesian, the sword of persecution visited the Roman 
 province of Britain, and made havoc of the churches 
 there, our unsubjugated Caledonia opened her arms, 
 and welcomed the holy men who fled to her for 
 their lives. For it is a noble distinction which Scotland 
 hath amongst the nations of the earth, that, come from 
 what quarter they would, honest and humble Christian 
 ministers have been ever received with open arms ; 
 while haughty men, who would lord it over God's heri- 
 tage, have ever been resisted and cast out. When 
 the tenth and severest persecution arose, our fathers 
 reaped the reward of their valiant and noble stand for 
 
THE CHURCH OF SCOTLAND. XVll 
 
 national independency, by receiving amongst them the 
 most distinguished of the Christian confessors and 
 Christian ministers of Britain ; by whose piety and 
 learning the cause of the church, planted about a century 
 before, was greatly promoted amongst us. To this event 
 our best historians refer the origin of the name Culdees, 
 given to the primitive ministers of the Scottish Church ; 
 which, according to the best explanation of the word, 
 doth signify either the servants of God, or the men who 
 worshipped in lonely cells or chapels, as these faithful 
 witnesses who fled from the sword of persecution were 
 wont to do. Some, however, are inclined to think, that 
 this name was not appropriated by our church till the 
 time of Columba, nearly two centuries onward, who 
 came over from Ireland with twelve co-presbyters, and 
 established in lona a monastic institution for learn- 
 ing and religion ; whence, as from a fruitful mother, 
 Scotland was planted with many such holy families, 
 preserving the same name and following the same rule, 
 and, in spite of Papal oppression, continuing to sur- 
 vive almost till the dawn of the Reformation : so that, 
 however little acknowledged, it may with perfect safety 
 be asserted, that Scotland since the second century hath 
 not wanted a primitive apostolical church, and an or- 
 thodox faith, over which the Papacy came like an 
 eclipse that soon passed away. 
 
 The third reason to which we impute the rapid pro- 
 gress and easy establishment of the Christian church in 
 this island, is God's good preservation of the British 
 churches from those numerous and frightful heresies, 
 which during this period disfigured the beauty and ex- 
 hausted the strength of Christians in other parts. And 
 
XVIU HISTORICAL X'lEW OF 
 
 this is the more remarkable, as our fathers derived their 
 knowledge of the Gospel from the disciples of St. John, 
 and in all controversies leaned to the Greek Church, 
 the fruitful parent of all those monstrous opinions. 
 But haply, from having harder work on hand, and 
 full occupation in defending their independence as 
 a people, they were prevented from falling into those 
 subtleties of thought which led the Eastern Church 
 astray ; and afterwards when the monastic institutions 
 of the Culdees might have nourished the same spirit of 
 refinement, they were directed into the more excellent 
 way of charity, impelling them to go forth into all lands 
 and preach the Gospel to every creature under heaven. 
 Certain it is, however, that the Gnostic heresies, which 
 corrupted the simplicity of the truth with the mixtures 
 of the Eastern philosophy, falsely so called, concerning 
 the origin of evil and the creation of the world, which 
 denied the reality of Christ's body and the truth of his 
 sufferings ; the Ebionite heresies, which added to the 
 Gospel the ceremonies of Moses and the traditions of 
 the elders ; the Manichean heresies, which represented 
 the God of the Old Testament as different from the God 
 of the New, and subverted the authority of all Scripture ; 
 and the Montanist heresy, or schism, which patronized 
 an ignorant clergy, and introduced will worship and 
 bodily exercises ; all these formsof error, by which Satan 
 perplexed the path and exhausted the strength of the 
 faithful in other parts of Christendom, were wholly 
 unknown in Britain, where the church was preserved in 
 the unity of the faith, and permitted with unbroken 
 strength to extend itself amongst the body of the people. 
 Not until the fourth century did heresy shew its face 
 
THE CHURCH OF SCOTLAND. xix 
 
 amongst us under the forms of Arianism, which denies 
 the Divinity of our Lord ; and Pelagianism, which cor- 
 rupts the doctrine of salvation by free grace. When I 
 reflect upon these three great advantages, the suppres- 
 sion of idolatry, the freedom from persecution, and the 
 preservation from heresy, which God bestowed upon 
 the primitive churches in this island of Great Britain, 
 my heart is filled with thankfulness and praise ; and 
 I perceive the signs of a special purpose of grace 
 which God had towards us from the beginning, and 
 which he hath continued with us until now, notwith- 
 standing our many provocations. And I may add my 
 conviction, that this special purpose of God's grace was 
 to raise up a kingdom in the midst of the Roman em- 
 pire ; one amongst the ten into which it fell asunder ; 
 and to make it for a testimony and a barrier against 
 that form of Papal superstition destined, under the name 
 of Christianity, to obtain the dominion over all the 
 rest; where, as upon a chosen eminence, he would 
 erect the beautiful structure of a true church, and exhibit 
 the power and the blessedness, whereof it is the parent, 
 unto every nation which will with wisdom and with 
 strength maintain its ordinances against the deadly and 
 destructive efforts of Antichrist. 
 
 The Christian verity having been thus established in 
 our Scotland, by those into whose hands God hath com- 
 mitted that highest prerogative, nothing occurreth of any 
 moment in the ancient traditions of our country until 
 the reign of Fincomarcus, towards the end of the third 
 century, in whose time the intestise wars between the 
 Scotch and Picts being composed, and his own mind 
 inclined to peace and good government, the church of 
 
XX HISTORICAL VIEW OF 
 
 Clirist in Scotland received no small strength and con- 
 firmation. For in his days the churches in South Britain 
 began to be visited with that direful persecution of Dio- 
 clesian which afflicted the whole Roman world, with a 
 violence unknown in any of the nine persecutions 
 before it. Wherefore that time hath been distin- 
 guished from every other by the name of " the age of 
 the martyrs." This trial of the Church was so sore, that, 
 according to the venerable Bede, " the faithful Chris- 
 tians hid themselves in woods and deserts, and hid- 
 den caves, and the churches were laid level with the 
 ground ;" and " many of both sexes, in several places, 
 having endured sundry torments, and their limbs torn, 
 after an unheard-of manner, sent their souls by perfect 
 combat to the joys of the heavenly city." Amongst 
 whom, for the martyr's name ought ever to be recorded, 
 are mentioned Albanus, whose martyrdom gave name to 
 the town of St. Albans, and Aaron and Julius, citizens 
 of Chester. The sorrow of the church in the South was 
 made joy to the church in the North of Britain, where 
 peace at this time prevailed, and a king reigned of a 
 good disposition to the truth ; who, according to our 
 learned Buchanan, "being free of foreign cares, esteem- 
 ed nothing better than to carry forward the Christian 
 religion : for which an occasion arose, in that many 
 Christians among the Britons fled to the Scots from the 
 terror of Domitian's savage cruelty. Of these not a 
 few, distinguished for their learning and integrity of 
 life, took up their abode in Scotland, and led a solitary 
 life, with such a universal esteem for sanctity, that the 
 cells in which they had spent their lives were converted 
 into churches; and from this the custom remained 
 
THE CHURCH OF SCOTLAND. XXI 
 
 among the ancient Scots of calling churches cells (Kil- 
 patrick, Kilsyth, &c.) Monks of this kind were named 
 Culdees ; which appellation lasted until a more recent 
 institute of monks, divided into several sects, expelled 
 them, who were as much inferior to the Culdees in 
 learning and piety, as they were superior to them in 
 riches, ceremonies, and other external rites, which fas- 
 cinate the eye and infatuate the minds of men. Fin- 
 comarcus having composed the state with the highest 
 equity, and brought his subjects back to a gentler form 
 of life, thereupon departed this life in the forty-seventh 
 year of his reign." [A. D. 290—300.] Whether this be 
 the true origin of the Culdees, or whether that event is to 
 be postponed for more than two centuries, till the com- 
 ing over of Columba, hath, as was said, been made a 
 question, upon which one of our latest and most learned 
 antiquarians hath thus delivered his opinion: "That 
 whether the name and order existed before that time, or 
 not, there seems no good reason to doubt that the doc- 
 trines by w^hich the religious of the Colomban order 
 were distinguished had been held in North Britain long 
 before ;" and, for my own part, bearing in my mind 
 the things which have been set forth above, I see no 
 reason to doubt, but every reason to believe, the tradi- 
 tions of our earliest and best historians in this matter. 
 The establishment of the Christian religion in any- 
 country is a work of great labour, especially amongst 
 such a vexed people as our fathers were : and though the 
 work began under such good auspices in the end of the 
 second century, and received much confirmation in the 
 acts recorded above, it wanted much of embracing the 
 great body of the nation, and, indeed, may be hardly said 
 
XXll HISTORICAL VIEW OF 
 
 to have yet obtained more than a seat. In consequence 
 of the great overthrow which the Scots endured from 
 Maximus, the Roman Lieutenant, afterwards Emperor, 
 the ministers of religion were scattered abroad to va- 
 rious places of exile, along with the Scottish nation, 
 who were in like manner dispersed. For at this time 
 the Picts, both of the South and of the North of Scot- 
 land, were mostly in a state of Paganism, from which 
 they were converted, as we shall shew hereafter ; the 
 former by Ninian, and the latter by Columba. But 
 soon rallying themselves, the suffering church and king- 
 dom found their support in Graemus, or Graeme, a man 
 of great valour, whose name and exploits are made 
 famous in the designation Grame's Dj/ke, by which 
 the Roman wall between the two friths of Forth and 
 Clyde continued to be known after his time amongst the 
 Scottish people. That fortification the Romans, before 
 taking their departure from Britain, had repaired, and 
 left as a bulwark against the inroads of the Picts and 
 Scots, whom they sought to shut up amongst their 
 mountains, while they retained all the low countries for 
 the provincial Britons, their subjects and allies. But 
 our fathers, being a very warlike people, and possessing 
 in Graeme a man of great valour and conduct, broke 
 through the rampart once and again, from which time 
 forth it received the name of Graeme's Dike. This man, 
 so valiant in the field, and possessing the guardianship 
 of the kingdom for his nephew, yet a minor, did, after 
 reconquering that part of Scotland between the wall 
 we have mentioned, and another, which ran from the 
 head of the Solway frith to the mouth of the river Tyne, 
 proceed to give a greater security and permanence 
 
THE CHURCH OF SCOTLAND. Xxiii 
 
 to the monks and teachers of the Christian religion, for 
 whom he appointed an annual income out of the fruits 
 of the ground : which, saith the historian, " though 
 slender, as being in those times, the moderation and tem- 
 perance of the men considered as ample." It pleaseth 
 me much to find our fathers in the Scottish church thus 
 well reported of: may the same slender livings con- 
 tinue, through the same moral atmosphere, to appear 
 ample ! Such augmentations are cheap and blessed. 
 Thus the second step towards the establishment of a 
 church was taken: the first gave it authority and 
 patronage, by the king's submitting himself and his 
 family to baptism ; the second gave it provision and 
 permanency, by appointing a first-fruits of the soil to 
 be devoted to its support. It is not generally known, 
 that to the same Graeme, who was God's instrument to 
 trample upon the Roman fortifications, we owe this 
 second great act towards an ecclesiastical establishment 
 in our country. 
 
 From this time, being the beginning of the fifth century ^ 
 nothing is recorded in our ecclesiastical affairs till after 
 the accession of Eugenius; by whom, in the year 431, the 
 important step was taken of soliciting help from the 
 bishop of Rome against the heresy of Pelagius. But before 
 entering upon this it will be necessary to make honour- 
 able mention of an apostolical man who laboured much, 
 and with a great blessing amongst our countrymen, be- 
 fore the heresy of Pelagius arose. This is St. Ninian, a 
 native of Britain, of noble family, who having received a 
 good education, travelled to Rome, which still remained 
 the chief seat of learning in the West, as Alexandria 
 was in the East. He perfected himself there in all the 
 knowledge needful for the work on which his soul was 
 
XXIV HISTORICAL VIEW OF 
 
 bent ; and returning thence, he devoted himself to the 
 work of an apostle amongst the southern Scotch and 
 Picts, who dwelt between the Roman walls, having 
 been repossessed of that region by the valour of Grserae, 
 as is set forth above. He founded the monastery, or seat 
 of piety and learning, called Candida-Casa ; in the vulgar 
 language, Whitehouse ; being the same, it is beheved, 
 with Whithorn, in Galloway. This foundation, to which 
 the date of 413 is given, became one of the most famous 
 nurseries of religion and learning in these parts. From 
 which seat of piety and learning and industry the good 
 St. Ninian went forth amongst the people around, and 
 was eminently successful in converting them to the 
 faith. I know not whether this venerable churchman 
 hath received commemoration in the name of the parish 
 of St. Ninians, but certain it is his name brought an 
 odour of sanctity to his monastery for many ages after 
 his death. Concerning this apostolical man Bede thus 
 writes : " For the Southern Picts, who dwell on this side 
 of these (Grampian) mountains, had long before, as is 
 reported, forsaken the errors of idolatry, and embraced 
 the faith of truth, by the preaching of Nynias, a most 
 reverend man, and a most holy bishop of the 
 British nation, who had been regularly educated at 
 Rome in the faith and mysteries of truth." Whether 
 he came into contact with the Pelagian heresy or 
 not, is no where said; but most likely not, for the 
 Pelagian heresy was not condemned till the Coun» 
 oil of Carthage in the year 415, whereas the date of St. 
 Ninian's labour is given as 412. Now it is not to be 
 believed that Pelagius returned into his native Scot- 
 land till he was driven from ihe heart of the field by 
 Jerome and Augustine, whom he early knew as inti- 
 
THE CHURCH OF SCOTLAND. XXV 
 
 mate friends, and afterwards as most determined antago- 
 nists. If we suppose him to have returned immediately 
 hereupon to Britain, and to have begun to propagate 
 his errors in Scotland, we have full fifteen years from 
 the date of Ninian's work to that of the mission of Pal- 
 ladius; during which, it is to be believed, thatPelagius 
 and Celestius made no small progress, aided as they 
 were by all the learning and accomplishment of the 
 Alexandrian school. 
 
 It is a remarkable feature in the history of the church, 
 that from Britain to Thrace, every one of the nations 
 which were used by God as his scourge against idola- 
 trous Rome, took on about the same time some here- 
 tical form of the truth; — the Franks, the Vandals, the 
 Goths, and Visigoths, who overran Gaul, Spain, Italy, 
 and Africa, being infected with Arianism, the Scots 
 and Picts with Pelagianism. These heresies have their 
 origin in the carnal mind, which will insist upon satis- 
 faction in knowledge before belief : whereas there can 
 be no true knowledge otherwise than through faith ; as 
 it is written, " add to your faith knowledge/' Among 
 the Roman nations it was quite otherwise : for with 
 them the faith was corrupted through the sense, which 
 always desireth an ostensible and visible form of every 
 truth. The symbolical and the ritual parts of religion 
 amongst them prevailed to overcloud the truth ; whereas 
 amongst the northern nations the subtle speculations of 
 the intellect made it void. This bespeaks a very cha- 
 racteristic difference between the cast of mind and dis- 
 position of the Latin and the Gothic nations. After 
 Arianism had struggled about three hundred years for 
 the supremacy, it was put down by the heavy op- 
 
XXVI HISTORICAL VIEW OF 
 
 pression of the Papacy : but wherever that weight has 
 been removed by the Reformation, the old character of 
 the Gothic nations appeareth, as is to be witnessed at 
 this day in the foreign Protestant churches, which are 
 overwhelmed with Arianism in its basest form ; and in 
 the British churches, which are overrun with Pelagian- 
 ism, or, as they call it, Arminianism; and truly the 
 tenets of the dominant parties, both in the churches of 
 Scotland and England, at this day, is the Pelagian 
 doctrine of merit. It is very curious to observe how a 
 nation, as an individual, when converted to the Gospel, 
 is not changed in its substantial character, but only 
 overruled by the power of God, which being with- 
 drawn, the old man appears in his proper features, as 
 clear and distinct as ever. But it is now time that we 
 give some account of Pelagius and his heresy. 
 
 Pelagius, a native Briton, if not a Scotchman (as I 
 think) was born in the year 354, the same day and the 
 same year with Augustine, his great opponent : and his 
 disciple and friend Celestius was certainly a Scotchman. 
 These heretics, before they left their own country, had 
 made great progress in their studies : and being both of 
 them very learned men, it proves that towards the mid- 
 dle of the third century, and before it, there must have 
 been in Scotland both men and schools of Christian 
 learning, according to the account given above by 
 Buchanan. In the canons of the African code (can. 
 108 — 116) his opinions are anathematized as follows: 
 First, He held that Adam was by nature mortal, so that 
 he must have died whether he had sinned or not. (2.) He 
 denied original sin, and that infants are baptized for the 
 remission of sin. (3.) He denied that justifying grace 
 
THE CHURCH OF SCOTLAND. XXVll 
 
 strengthens men against sin. (4.) He denied the ne- 
 cessity of grace in order to obedience. (5.) He said, 
 that it is in humility, not in reality, that we ought to 
 say, we have no sin. (6.) He said, that saints say for 
 others, not for themselves. Forgive us our trespasses- 
 (7.) Or say it in humility, not in truth. These most 
 heterodox doctrines he and his disciples succeeded in 
 disseminating in Scotland, helped on by the happy ig- 
 norance and entire separation in which that church lived 
 towards Rome ; also by the great learning, severe self- 
 denial, and sound ecclesiastical views of their authors, 
 who boldly withstood the encroachments of bishops, and 
 their ambition to become prelates : and I think I discern 
 a third reason, in the subtle character of the Scottish in- 
 tellect, which even then delighted to lose itself in ab- 
 stract questions concerning the freedom of the will and 
 the decrees of God. To me it is apparent that these errors 
 could only originate and grow amongst a people of a 
 metaphysical turn of mind, and of sequestered habits of 
 life : when they began to be published in the church of 
 the South Britons by Agricola and Julianus, the British 
 clergy would not receive them ; but yet could not reply 
 to them, being more inclined to visible symbols of 
 truth, and less to abstract conceptions. It is curious to 
 perceive the strong and striking characteristics of the 
 Scotch and English people of the Scotch and English 
 churches thus early revealing themselves. Before pass- 
 ing on to consider the effectual remedies which were 
 applied to this disease in Scotland, and the great results 
 to learning and piety which arose out of it, I cannot 
 omit one remark with respect to heresy in general : 
 that, though the origin of it be doubtless in the unbe. 
 c 2 
 
XXVlll HISTORICAL VIEW OF 
 
 lieving heart and depraved mind of man, it is not per- 
 mitted to enter into the church without a very evil occa- 
 sion and for a very good end. The occasion is gross 
 ignorance, into which, when the church falleth, heresies 
 or errors of knowledge are the inevitable consequence 
 and needful cure. Heresy is an accommodation of 
 truth to that ignorance, and therefore doth at first 
 catch like an infection ; the ignorance being at once its 
 occasion and its sustenance, as the filth of foul houses 
 and the exhalation of putrid marshes are the occasion 
 and continuance of fever and pestilence. The end 
 of permitting the heresy to arise is to clear away the 
 pestilent ignorance in which it was bred, and to bring 
 out the truth still more beautiful and complete : and 
 as an Arius brought forth an Athanasius in the church, 
 and a Pelagius brought forth an Augustine, so will a 
 heresiarch always bring forth a mighty champion of the 
 faith. In the works of Augustine are contained con- 
 fessedly by far the most perfect demonstration of those 
 doctrines of grace which Luther, taught and sustained in 
 no small degree by Augustine, preached abroad ; and 
 for the revival of which we need, I think, in our times, 
 both the pen of an Augustine and the trumpet- voice of a 
 Luther. 
 
 To withstand the progress of the Pelagian and Celes- 
 tian heresy, the instrument whom God employed was 
 Palladius, who had already commended himself to the 
 work by the pains which he took to persuade pope 
 Celestine to send Germanus and Lupus, two bishops of 
 the Galilean church, into the southern parts of Britain, 
 in order to stay the progress of Pelagianism there. He 
 was then a deacon ; and a short while afterwards received 
 
THE CHURCH OF SCOTLAND. XXIX 
 
 from the same Celestine a commission to proceed to 
 the Scots who believe in Christ; Some would have it 
 that this commission was to the Scotch people in Ireland, 
 and not to the Scots who in conjunction with the Picts 
 possessed the northern parts of Britain. But there is 
 little reason to doubt, both from the language of Prosper 
 of Aquitaine, a contemporary, and of Bede who follows 
 him, that it was to the Scots of Britain, our fathers, that 
 Palladius was sent ; and not to the Scots of Ireland, 
 who were afterwards brought to the true faith by our 
 countryman Patricius, commonly styled St. Patrick. 
 The words of Prosper I shall quote, not for the sake of 
 the controversy but for the end of information : — " Pope 
 Celestine was not less diligent in delivering Britain 
 from the same infectious doctrines, when he banished 
 from their country some enemies of the faith, appointed 
 a bishop in Scotland, and not only endeavoured to pre- 
 serve in the Roman island the exercise of the Catholic 
 religion, but also converted a barbarous country to 
 Christianity." This Celestine was an orthodox, but an 
 ambitious, pope : orthodox in that he resisted both the 
 Pelagian heresy, which invalidates grace and redemption, 
 and the Nestorian heresy, which attaineth the same evil 
 end by asserting two persons to be in Christ, instead 
 of two natures in one person; — ambitious in that he 
 contended with the African bishops, concerning the right 
 of appealing from them to the bishop of Rome, a point 
 which containeth in it the assumption of entire supremacy. 
 In the exercise of this zeal for the orthodox faith and the 
 Roman supremacy, I doubt not that he sent Palladius 
 into Scotland ; which till then had never acknowledged, 
 and for six centuries thereafter would never aqknow- 
 
XXX HISTORICAL VIEW OF 
 
 ledge any superiority whatever, much less supremacy, 
 to be in the bishop of Rome. Eugenius, our king, being 
 then in the tenth year of his reign, over whom Graeme 
 had been tutor, did, with a good disposition to the well- 
 being of his subjects and the prosperity of the Gospel, 
 grant without price to Palladius, and the great company 
 of clergy which was with him, a place to dwell where- 
 ever they chose'to ask. When, in our old writers, it is 
 said that Palladius came with a great accompaniment of 
 clergy, it is to be understood of elders and deacons and 
 other inferior persons ; who, in the language of those 
 times, were called clergy ; nothing being so common in 
 the canons of the church as the expression, " bishop, 
 presbyters, and deacons, and other clergy." In one of 
 the manuscripts of the Scottish chronicle of Fordon, it 
 is added that he made choice of Fordun in the Mearns ; 
 which also answers well to the traditions and relics of 
 him still surviving there. 
 
 There can be little doubt, from the many footsteps of the 
 same event in our Scottish records, that whether Palla- 
 dius's mission might have included the Irish Scots or 
 not, he certainly laboured amongst the Caledonian 
 Scots, or rather Picts, who dwelt chiefly in that eastern 
 side of the island. With what success his mission was 
 attended during his own life- time we have nothing but 
 loose accounts, such as that given by Prosper above; but 
 that it did not prevail to the extirpation of the Pelagian 
 heresy, is too manifest from the letter which pope 
 John III. wrote to the Scots in the year 639, two 
 centuries after the mission of Palladius, wherein he 
 thus expresseth himself : — "And we have also understood 
 that the poison of the Pelagian heresy again springs up 
 
THE CHURCH OF SCOTLAND. XXXI 
 
 among you : we therefore exhort you that you put from 
 your thoughts all such venemous superstitious wicked- 
 ness. For you cannot be ignorant how that execrable 
 heresy has been condemned ; for it has not only been 
 abolished for two hundred years past, but it is also daily 
 by us buried in perpetual anathema : and we exhort 
 you, that you do not rake up the ashes of those whose 
 weapons you know are burnt. For who will not detest 
 their insolence and impious proposition, who say, That 
 man can live without sin of his own free will, and not 
 through God's grace ? And in the first place it is the 
 folly of blasphemy to say. That man is without sin ; 
 which no man can be, but only the Mediator of God 
 and men, the man Christ Jesus, who was conceived 
 and born without sin ; for all other men, being born in 
 original sin, are known to bear the testimony of Adam's 
 prevarication, even whilst they are without actual sin, 
 according to the saying of the prophet. For behold I was 
 shapen in iniquity ; and in sin did my mother conceive 
 me." — This passage of the letter of pope John, which 
 expresseth well both the heresy of Pelagianism and its 
 refutation, proveth that, however the labours of Palladius 
 at that time might have prevailed to lop the branches, the 
 root of it still remained in the soil of the Scottish Church ; 
 where, as I have said, it is at this day the form which 
 the hatred of the truth continues to assume. But cer- 
 tainly as a church we are much beholden to pope Celes- 
 tine for this timeous help ; and though it brought along 
 with it some of the seeds of Romanism, we are thank- 
 ful that they did not take root amongst us ; or rather, I 
 should say, God by other eminent servants, and espe- 
 cially by Columba, counteracted the evil of Prelatical 
 and Papal supremacy, which Palladius brought along 
 
XXXU HISTORICAL VIEW OF 
 
 with him, and of which it is said by Buchanan he in- 
 troduced the beginnings. 
 
 It is a subject of great gratitude to those who know 
 and reverence the place of kings, as the chief magis- 
 trates and lieutenants of Christ, to perceive that those 
 heresies which were permitted to occupy the throne 
 both in the East and West and the Gothic kingdoms, 
 never received any such sanction in Scotland ; where not 
 only did Eugenius graciously receive and royally enter- 
 tain and settle Palladius and his great company, but like- 
 wise his successor Dungardus,who inherited the wisdom 
 of his father, and of whose services in the cause of the 
 church Buchanan thus writes : "His mind being deli- 
 vered from this fear, gave itself wholly to the care of God's 
 worship. For the churches were still troubled with the 
 relics of the Pelagian heresy ; for the refutation of which, 
 in the reign of Eugenius, Celestine, the Roman pontiff, 
 had sent over Palladius, by whom very many, being 
 grounded in learning and pious living, grew to be 
 famous ; especially Patricius, Servanus, "Ninianus, and 
 Kentegernus. This same Palladius is believed to have 
 been the first to create bishops in Scotland : for up to 
 this time the churches were governed by monks without 
 any bishops ; with less ceremony and pomp indeed, but 
 with greater simplicity and sacredness. The Scots, 
 intent upon the care of purifying their ecclesiastical 
 matters, and cultivating their mind, escaped,'' &c. It 
 will be sufficient to explain for the present, that by the 
 bishops, here truly represented as a novelty in Scotland, 
 are meant prelates who then began to assume authority 
 over many altars and parishes ; an evil which to this 
 day is to be lamented in many churches, which had 
 no existence in the primitive church ; but is expressly 
 
THE CHURCH OF SCOTLAND. XXxiil 
 
 prohibited in the 24th canon of the code of the primi- 
 tive church, commonly called the Apostolical Canons : 
 " If any priest [presbyter or elder] despising his bishop, 
 gather a separate congregation and erect another altar, 
 being not able to convict his bishop of any thing con- 
 trary to godliness and righteousness, let him be deposed 
 as one that affects dominion, for he is an usurper ; as 
 also the clergymen [as explained above] that are his 
 accessaries ; and let the laymen be suspended from 
 communion. Let these [censures] be passed after a 
 first, second, and third admonition from the bishop. '^ 
 Now the order which Palladius introduced amongst us, 
 was an order of men who should have authority over 
 many altars and congregations. For as to a bishop in 
 the New-Testament sense, or " an elder who ruleth in 
 the word and doctrine, and is therefore worthy of double 
 honour;" there were such in every church in Scotland 
 as there are now. But of prelates there were none, and 
 are none, and ought never and no where to be any. 
 Thus was the Pelagian heresy brought under for the 
 present; and though it had a certain root two hundred 
 years after, as it will ever have either overtly or covertly 
 in every church, it certainly never again shewed any 
 head or strength, or disposition to propagate itself in 
 the kingdom of Scotland, until the rise and progress of 
 the moderate party in the church during the last cen- 
 tury, of whose preaching it may safely be said that the 
 chief ingredient was Pelagianism. There is this diffe- 
 rence in our times, that the leaven worketh all unseen ; 
 it hath joined hypocrisy to heresy; it subsisteth in 
 concert with an orthodox confession of faith : but my 
 conviction is, that it prevails at the present day in 
 
XXXIV HISTORICAL VIEW OF 
 
 the church to a far greater extent than it ever did 
 before. 
 
 We now come to make mention of one whose name 
 cannot be held in too high esteem. We mean Co- 
 lumba, a man of royal descent ; who, with twelve co- 
 presbyters, his kindred and friends, passed over from 
 Ireland in their wicker boats covered with hides, about 
 the year 563, and settled in lona, an island contiguous 
 to Mull, which was bestowed upon him by Conal, king 
 of the Western or Dalriad Scots. He was a man of 
 great sanctity of manners, and of high authority even 
 in the courts of kings, insomuch that they referred their 
 quarrels to his arbitration. Aidan, who afterwards 
 became king of the Western Scots, was not satisfied 
 with his title until he had received unction from Co- 
 lumba ; and before he engaged in battle, he was accus- 
 tomed to seek the prayers of the elders of lona; and, 
 as might be expected, he grew to be the greatest con- 
 queror of his time, and wrought out great privileges for 
 his people. Columba was also a man of a large and 
 charitable heart ; and in the great council of Drumcea 
 in Ulster, he was the apologist of the Irish bards, 
 who, by their flatteries, had drawn down on them the 
 wrath of their king; and he there also maintained 
 the liberties of his country. Columba is said to have 
 founded an hundred monasteries, and some extend the 
 number even to three hundred, including the churches; 
 he administered unction to kings ; and in the great 
 council above referred to, he appeared as the represen- 
 tative of the clergy of North Britain ; and there are at 
 least twenty churches still existing, or upon record, 
 which are called by his name. His life was written by 
 
THE CHURCH OF SCOTLAND. XXXV 
 
 two of his successors, Cumin and Adomnan; and 
 in these latter times by the Rev. Dr. Smith. Our 
 object in this sketch is to be brief? though comprehen- 
 sive; and therefore we shall not trouble ourselves to 
 speak of this eminent saint, to whom, perhaps, the 
 church of Christ owes more than to any single man who 
 has lived since the days of the Apostles ; and to whom 
 Scotland certainly owes a debt which she can never repay; 
 and England also, whereof the north and central parts 
 were converted by those who followed in his footsteps : 
 yea, and foreign parts of the world also. 
 
 We should form an idea the most remote from the 
 truth, if we were to suppose that the monasteries of the 
 Culdees, which he established, had any resemblance 
 whatever to those monkish institutions which in after 
 times prevailed over Christendom. In nothing do they 
 agree but in this, that in both they lived together accord- 
 ing to a rule, but, unlike the other monastic institutions 
 which even in the fifth century had become proverbial fov 
 their licentiousness, the Culdee monasteries continued, 
 till within three centuries of the Reformation, distin- 
 guished for their piety,simplicity,purity, and zeal for reli- 
 gion. The reason of this difference is to be found in many 
 things; and chiefly in this, that from the beginning, and 
 for several generations, they steadily resisted all com- 
 merce with Rome, and proved themselves, even so late 
 as the thirteenth century, steady opponents to the pre- 
 latic invasions of that apostate church. Aidan, who 
 converted the Northumbrians and the Angles to the 
 Christian faith, would never conform to the Ro- 
 man customs, and yet was held in reverence by his 
 opponents. Colman, one of the disciples of Columba, 
 
XXXVl HISTORICAL VIEW OF 
 
 resigned the bishopric of Lindisfarn, in Northumber- 
 land, rather than submit to the papal traditions and 
 rites. The famous Alcuin, the preceptor and religious 
 adviser of Charlemagne, in his letter " to the most 
 learned men and fathers in the province of the Scots," 
 bears testimony that none of the laity confessed to the 
 priests; shew^ing that auricular confession had no place 
 amongst them : yet beareth he testimony to the wisdom 
 and piety and holy living of the monks, and to the 
 religious conversation of the laity, and their most chaste 
 lives. St. Bernard, in his life of Malachi, who went to 
 Armagh in the twelfth century, speaks of the Christian 
 people there as most barbarous and savage, for their re- 
 jection of auricular confession, authoritative absolution, 
 the sacramentof confirmation, and other papal inventions. 
 Now the Irish, especially in the North, were almost 
 entirely taught by the Culdees. They baptized in any 
 water they came to, without respect to consecrated 
 chrism. One of their bishops, Sedulius, whether of 
 Scotland or Ireland matters little, but certainly of one 
 or the other, seeing he subscribes himself a bishop of 
 Britain, of the nation of the Scots, in a commentary on 
 the Epistle to the Romans, when treating of these words, 
 "Do this in remembrance of me," hath no allusion 
 whatever to the doctrine of transubstantiation, but 
 speaks in a manner which any Protestant might sub- 
 scribe to. They dedicated their churches to the Holy 
 Trinity, and not to the blessed virgin or any saint: and 
 without entering into further particulars, we conclude 
 by observing, that to the minutest matter, as the rite of 
 the tonsure, which yet in those days was esteemed very 
 important by the Romanists, they resisted until the 
 
THE CHURCH OF SCOTLAND. XXXVll 
 
 eighth century. This same spirit continued amongst 
 them, in a greater or lesser degree, until the extinction 
 of the order ; and to this their preference of primitive 
 customs over papal innovations, I refer, in a great mea- 
 sure, the blessings of holiness amongst themselves, and 
 of prosperity to the church of Christ, whereof this order 
 was the instrument. Among other things in which they 
 resisted the innovations of the Church of Rome, and 
 differed from all monastic institutions whatever, was 
 their rejection of celibacy and their honour of God's 
 ordinance of marriage. They lived together with their 
 wives and children in their monastic establishment; 
 nor was it until a late period in the history of the 
 order, that their wives and children lived in houses 
 apart. Nay, in such esteem was this sacred relation, 
 that not unfrequently son succeeded to father in their 
 holy ministries. Unlike the Papal institutions, when 
 they died their property was divided amongst their 
 wives and children, and nearest relatives, and went not 
 to aggrandize the order. Moreover there was no super- 
 stition attached to the rule itself, as if there was reli- 
 gious merit in the observation thereof. They merely 
 conformed to it as a thing most convenient for the ends 
 of brotherhood, and piety, and learning, and religious 
 duties. These religious societies consisted partly of 
 clergy and partly of laity. There were twelve elders, 
 or presbyters, or priests, and over them an abbot or su- 
 perior, who likewise was no more than an elder, pres- 
 byter, or priest : and as one died, they elected another 
 in his room. These men devoted themselves exclu- 
 sively to the service of God and of religion, in the va- 
 
XXXVIU HISTORICAL VIEW OF 
 
 rious ministries of the church. They followed after 
 learning with great diligence, and employed themselves 
 much in transcribing the Holy Scriptures, in fasting, 
 and in prayer. They went forth from the monasteries, 
 and preached the Gospel to the people in the neigh- 
 bouring country. They administered unto them the 
 sacraments and consolations of religion. They com- 
 posed their quarrels; they blessed their families; they 
 received the gifts of the rich and dispensed them amongst 
 the poor. They rebuked wickedness; they withstood 
 violence; they healed breaches; they composed wars : 
 in one word, the life of Columba, the life of Aidan, 
 and, in general, the lives of all the Culdees, which are 
 on record, are above all praise. They are the nearest 
 to the lives of the Lord and his apostles which I have 
 either read or heard of in any language or in any coun- 
 try : and what is remarkable, I know not an instance re- 
 corded of impurity, treachery, arrogance, or self-seek- 
 ing, amongst these followers of the Lamb. While 
 thus the clerical part of the household went about the 
 services of God in the proper way, of study, medita- 
 tion, prayer, preaching, and transcribing the sacred 
 volume, the lay members of the fraternity employed 
 themselves in cultivating the land, and raising food for 
 the community and the poor; in practising the arts of 
 life, and bringing them to perfection ; and in propa- 
 gating useful inventions amongst the people ; so that, 
 while upon the one hand these Culdee establishments 
 were the centres of evangelical truth, from which the 
 preaching of it went forth, they were also the centres of 
 civilization, from which the well-being of the present 
 
THE CHURCH OF SCOTLAND. XXXIX 
 
 life went likewise forth. They ministered that godliness 
 in its full measure, which hath the promise both of the 
 life which now^ is, and of the life which is to come^ 
 In what other light, therefore, may we regard these 
 institutions, than as houses which wisdom built for her 
 own habitation, in times when the world was rude and 
 unaccustomed to the rights of man, and the restraints 
 of law. Here religion retired, not to dwell alone and 
 become stagnant and corrupt, but to protect and rein- 
 force herself with studies and devotions, that she might 
 go forth with renewed faith, and tame the fierce passions 
 of mankind. 
 
 Our fathers of the Scottish nation were a mighty and 
 a valiant people, who dwelt in the face of all their 
 enemies, nor were afraid to encounter the might of them 
 all. God hath put within the people of Scotland an in- 
 domitable spirit, which will not be enforced by the 
 power of man. Our fathers may be said to have lived 
 for centuries in the tented field ; yea, and to have slept 
 by night with their arms in their hands ; and had they 
 not been of such a temper, long ere this the name of 
 Scotland would haye been lost amongst the nations. 
 Romans, Saxons, Danes, and Normans, and, above all, 
 our sister England, unsurpassed in arms, would have 
 annihilated the Scottish church and state, had it not 
 been for that patience and perseverance, in asserting 
 their rights and liberties, which, beyond all nations in 
 the world, the Scottish people have manifested; and 
 for their endurance they have been rewarded with no 
 second place amongst the nations of the earth. 
 
 These trophies of our nation are not to be attributed 
 to her mountains, and marshes, and other natural de- 
 
Xl HISTORICAL VIEW OF 
 
 fences, but to the spirit of valour, and of endurance, and 
 of single-handed adventure, with which God hath en- 
 dued the people for great ends of his providence ; and 
 for this, among the rest, the end of preserving the pri- 
 mitive forms of his church against all the innovations 
 of Papal Rome. Now amongst such a people where 
 the comparatively modern division of the land into 
 parishes, and the settlement of parish churches, with 
 their several pastors under their several presbyteries, 
 was utterly impracticable ; what method was there left 
 but this, which the Culdees adopted, of planting the 
 land far and near with these sanctuaries of religion, 
 learning, and civilization ; wherein might be reared up 
 a learned and holy order of men, to fill the offices of 
 the church and of the state ; also to administer law and 
 equity amongst the people; whither the poor might re- 
 sort in time of need ; where the charities of life might 
 dwell ; whence the prayers and intercessions needful 
 for a wicked land, might ever ascend to God ; and from 
 which the preachers of glad tidings might go forth 
 over the world ? Ah me ! I could almost wish myself 
 transported back to lona ; and living, amongst the 
 presbyters of Columba, their life of piety and love. 
 
 At the time when this institution appeared amongst 
 us, for no less an end, I believe, than the preservation 
 of the pure faith of Christ, our land, having recovered 
 from its wrestling with the power of Rome, had begun 
 to act offensively against the southern parts of Britain, 
 now deserted by the Romans, and visited with poverty 
 and pusillanimity of spirit, through the corruption and 
 licentiousness which had crept into all classes, and 
 £specially through the ignorance and want of learning 
 
THE CHURCH OF SCOTLAND. xli 
 
 tvhich prevailed in the church. To meet these the stern 
 reprisals of our fathers, the British people, instead of 
 looking unto God, joined league with the idolatrous 
 nations of Germany ; and introduced into their country 
 not only a new oppression but a fresh superstition ; and 
 the remnants of the British church were forced to take 
 refuge in the mountains of Wales. Then began a series 
 of bloody wars between the Saxons and the Scotch, 
 waged with various success ; through means of which 
 fierce conflict God propagated, by the Culdees, the 
 Christian faith amongst the idolaters. Oswald, a prince 
 of the Angles, having during his exile received baptism 
 and Christian education amongst the Culdees, when he 
 was restored to his kingdom sent to the island of lona 
 for a bishop {antistes, overseer), by whose teaching and 
 ministry " the nation of the Angles which he governed 
 might learn both the benefits of the faith of our Lord, 
 and receive his sacraments." The presbyters or elders 
 sent Colmar from amongst their number, devoting him 
 to this object by the laying on of their hands ; " who 
 having, through the severity of his nature, ill succeeded, 
 returned into his country ; and in the assembly of the 
 elders he made relation, how that in teaching he could 
 do the people no good to the which he was sent, foras- 
 much as they were folks that might not be reclaimed, of 
 hard capacity and fierce nature. Then the elders, as 
 they say, began to treat at length what were best to be 
 done." Whereupon Aidan having spoken his fears that 
 his brother had proceeded with over much haste and 
 severity, it is written by the same venerable Bede, 
 " that the eyes and ears of all who sat together in council 
 being turned upon himself, they did diligently discuss 
 d 
 
Xlii HISTORICAL VIEW OF 
 
 the thing which he had said ; and decree that he him- 
 self was worthy of the episcopate, and was the man 
 who ought to be sent to teach the unbelieving and un- 
 learned people, as being a man proved to be before all 
 things imbued with the grace of discretion, which is the 
 mother of virtues ; and so they ordained him, and sent 
 him to preach the Gospel." And by this same Aidan, 
 a missionary worthy to stand by the side of an Apostle, 
 was the nation of the Angles [the English] converted to 
 the Christian faith. King Oswald himself deeming ii 
 nothing beneath his dignity, nor beside his royal calling, 
 to act as his interpreter, which he was able to do, having 
 been reared among the Scots. 
 
 From this time, the same venerable author relates, 
 that many of the Scots began daily to come into the 
 provinces of England, and with great devotion to preach 
 the Gospel, and such of them as had received the de- 
 gree of priesthood administered the sacraments. I need 
 not point out, as I proceed, how exactly the Culdee 
 discipline accords with the discipline of the Scottish 
 church unto this day ; according to which, any one 
 may preach who hath submitted his gifts to the inspec- 
 tion of the eldership ; but those only may administer 
 the sacraments who are thereto ordained by the laying 
 on of the hands of the presbytery. Bede is not ashamed 
 to say, " The English, great and small, were by their 
 Scottish masters instructed in the rules and observances 
 of regular discipline." 
 
 This is only one instance amongst many of the dili- 
 gence and success with which the Culdees laboured in 
 the propagation of the Gospel in foreign parts. It is men- 
 tioned in one of the histories of Columba, that Cormuc, 
 
THE CHURCH OF SCOTLAND. xliii 
 
 one of the presbyters of lona, being minded to go to some 
 islands in the northern main, where he might plant the 
 truth as it is in Jesus, was brought by the providence of 
 God to the Orkney Islands, and there by his faithfulness 
 converted the people. Two things connected with this 
 mission beautifully illustrate the character of the Culdee 
 priests. After the missionary had proceeded on his 
 perilous way in his lonely wicker-boat, there arose a 
 great tempest, directly in the face of his course ; where- 
 upon Columba said unto his monks, " Come, let us 
 hasten unto the church and pray for our brother, that 
 the Lord would preserve him and speed him on his 
 way ;" and praying in faith they had soon the answer of 
 their prayer granted to them. Columba, about the 
 same time, happening to be at the court of Brudius, 
 king of the Picts, met there a prince from the Islands 
 of Orkney, who, being much taken with the sanctity 
 rmd wisdom of the aged man, besought how in any 
 way he might do him a grace ; whereupon Columba 
 said, " When thou returnest to Orkney, if thou shouldest 
 hear of our brother now on his way thither, give him 
 thy countenance and help." This same prince after- 
 wards saved the Culdee missionary's life ; and was the 
 means of helping forward the work of the Lord in those 
 parts. The number of Culdee settlements along the 
 Western Islands, shew how diligent they were to plant 
 the waste parts of the earth with the tree of life. Their 
 numerous establishments throughout the mainland of 
 Scotland, shews how diligent they were to give to the 
 church already in existence the advantage of learning 
 and permanence, which the monastic institution, when 
 thus constructed, did certainly confer. 
 d2 
 
Xliv HISTORICAL VIEW OF 
 
 I count it good, in this place, to make relation in a 
 few words of the services which my native country and 
 my mother church have been honoured to render, from 
 the earliest times of their own conversion, to the cause 
 of the propagation of the Gospel in foreign parts ; and 
 this I do with the more willingness, because in these 
 days they seem to be forgotten in the events of the 
 Reformation, and the noise and bustle of the money 
 missions which characterise our times. Nor will I be 
 nice in deciding, whether the persons whom I am about 
 to name, were of the Scots of Ireland or Caledonia, 
 seeing their religious institutions were nearly or entirely 
 the same. What I aim at is, to shew forth the true 
 spirit of apostolic zeal to propagate the Gospel with 
 which the fathers of the Scottish church, who resisted 
 both papacy and prelacy, were informed. Before the 
 age of Columba, not only had Pelagius and Celestius, 
 but many others, as St. Coetalidus and St. Fridoline, 
 travelled into foreign parts, and settled there with great 
 odour and sanctity, which lives to this day in the mo- 
 nasteries dedicated to the latter somewhere on the Rhine. 
 I speak not of the labours of the royal Constantine of 
 Cornwall, and of Kiernan, because they laboured 
 chiefly upon the Clyde, and in Kintyre, and other re- 
 gions of Scotland itself. We have already mentioned 
 Sedalius; and we may add to him St. Triobelline, who 
 cultivated learning and established schools and mo- 
 nateries for religion in Germany and France, at a time 
 when these nations were yet unconverted pagans. Co- 
 lumbanus, nearly contemporary with Columba, and 
 sometimes confounded with him, went forth with twelve 
 companions and founded the abbey of Luxeville in 
 
THE CHURCH OF SCOTLAND. xlv 
 
 Burgundy ; whence, after twenty years, being exiled by 
 the persecution of Queen Bonnnechilde, he went forth and 
 preached the word to the Boii, the Franks, and other 
 nations of Germany ; and after labouring amongst the 
 inhabitants of Swisserland, he at last settled in Lom- 
 bardy, and there he founded the abbey of Bolio, where 
 he died in the year 615. From his writings concerning 
 the keeping of Easter, against the Romanists, he seems 
 to have been a man of no mean science for those times, 
 as well as of apostolic zeal in preaching the Gospel, 
 and likewise of skill in the orthodox faith, which he de- 
 fended against Arius in a work now lost. Amongst 
 the companions of Columbanus was St. Giles, who was 
 instrumental in converting many thousands in Swisser- 
 land to the Christian faith. Yet so strict was he to the 
 forms of his church, that he refused the bishopric, or 
 prelacy, of Constance. Contemporary with him was 
 Jonas, who made great proficiency in theological learn- 
 ing, and wrote the lives of many of the saints of those 
 days, and amongst others of Columbanus, in the number 
 of whose companions also they reckon St. Gall, who 
 published the Gospel amongst the Helvetii and the 
 Suevi. That same spirit of the Culdees which spread 
 the Gospel over Scotland and Ireland, and the northern 
 parts of England, extended itself into foreign parts 
 with the same purity and zeal, and was mainly instru- 
 mental in converting the heathen nations. Some also 
 amongst them, though few, as St. Chilian, fell away 
 to the Roman church ; and some, both at home and 
 abroad, addicted themselves to solitary devotion, though 
 the great body of these learned and apostolical men 
 gave themselves, like Columba, and Columbanus, to 
 
Xlvi HISTORICAL VIEW OF 
 
 plant religious houses, wherein learning and piety might 
 have their refuge, and dispense their healing beams 
 over the wilderness around. I have not made much 
 mention of St. Kentigern, or Mungo, and his disciples, 
 as the ascetic Balthere, nor of St. Patrick, because their 
 labours were chiefly in our native land. St. Patrick 
 was assisted in his conversion of Ireland by many na- 
 tives of Caledonia, amongst whom are mentioned St. 
 Mael Gildus Albanus, the historian, and St. Benigne, one 
 of St. Patrick's disciples. Though the events of these 
 times be obscured and disfigured by the manner in which 
 they have been reported to us, still there can be no 
 doubt that God, during these ages, so dark in other 
 parts of Christendom, was serving himself with the la- 
 bours of the uncorrupted church established amongst 
 our fathers. 
 
 I might be tempted in this place likewise to make 
 an enumeration of the services which were rendered 
 to learning by these the fathers of the Scottish church, 
 and successors of the apostles in the conversion of the 
 heathen nations, who had such a reputation during the 
 dark ages as to obtain for their country the name of 
 " learned Scotland ;" but this belongs not so much to my 
 subject. One thing, however, is most worthy of notice, 
 that the last effort on a large scale against the progress 
 of Papal idolatry and darkness, in the time of Charle- 
 magne, was made chiefly through the instrumentality of 
 learned and pious Scotchmen entertained in the court 
 of that prince. Though Alcuin was an Englishman, he 
 belonged to those regions of Northumbria and Mercia 
 which had been converted by the ministry of the Cul- 
 dees, and received their primitive discipline ; and Albin, 
 
THE CHURCH OF SCOTLAND. xlvii 
 
 who has sometimes been mistaken for him, was a 
 Scotchman born, who wrote a treatise against image- 
 worship at this time, favoured by the second council of 
 Nice. So also was Clement, who wrote on the same 
 subject, and withstood Boniface, a great promoter of 
 the Papal superstitions. By these, and other men, 
 mostly of this island, a school of learning and of theo- 
 logy was established under that munificent monarch, 
 which for several ages withstood, both by learning and 
 by reasoning, and likewise by decrees, as in the council 
 of Frankfort, the Papistical spirit, and asserted the rights 
 of private judgment against the authority of fathers and 
 councils, with which the church now began to be over- 
 whelmed. In the train of these men arose others ; such 
 as John Scotus Erigena, also of Culdee origin, and 
 Samson, and John of Melrose, and Sedulius, and others, 
 who maintained the conflict against the Papal see. 
 How high was the reputation of our country in these 
 times is well asserted by Muratori, in these words : 
 " To Britain, Scotland, and Ireland, is due great praise 
 for surpassing the other western nations in literary ac- 
 quirements ;" and with what zeal they went forth to 
 bless other nations with their knowledge of philosophy, 
 as well as of religion is declared by Hericus, in the 
 dedication to Charlemagne of one of his works : " Why 
 speak I of Scotland ? almost that whole nation, setting 
 at nought the perils of the sea, resort to our country 
 with a numerous train of philosophers," &c. Indeed 
 the services, which they did to foreign parts, continue 
 to be acknowledged to this day, in the foundations for 
 Scotchmen, which exist in many of the chief towns and 
 university seats of Germany and France. 
 
Xlviii HISTORICAL VIEW OF 
 
 I mention these things, because they prove, beyond 
 a question, that the Scottish Church, with its simple and 
 primitive forms, did more to preserve the light of know- 
 ledge and the life of true religion over the world, during 
 these dark ages, than all Christendom besides. Our 
 fathers were possessed with that true missionary spirit 
 which is the surest token of a true church of Christ ; 
 and however much I admire the Reformation, I am 
 forced to confess, that we look there in vain for any 
 such generous efforts. In that glorious work our 
 nation put forth its ancient magnanimity, and defied 
 the efforts of Papacy and Prelacy to impose their in- 
 ventions upon a primitive church. Again I am forced 
 to confess, that neither the apostolical spirit of propa- 
 gating the Gospel, nor the Culdee spirit of cultivating 
 learning, hath yet arisen to any strength amongst us 
 since the Reformation. I grieve to see the multitude 
 of our preachers who, having little or na occupation 
 at home, remain unmoved by the spirit of our fathers 
 to carry the Gospel into heathen parts. The reasons 
 of this will better appear in the sequel of our dis- 
 course : but I cannot leave this glorious epoch of our 
 ecclesiastical history without calling upon the youth of 
 my native land, and mother church, to be ashamed of 
 the lethargy, and seek after the spirit of the ancient time. 
 
THE CHURCH OF SCOTLAND. xlix 
 
 PART II. 
 
 The Church of Scotland wrestling against Antichrist. 
 
 There is no greater mystery in the providence of God, 
 than the permission in his church of that spirit of Anti- 
 christ, which, beginning in the days of the Apostles, 
 went on until it made for itself an habitation and a 
 name in the city of Rome, whence it went forth with 
 an iron sceptre, to counteract and destroy the work 
 which our Lord and his disciples had wrought over the 
 earth : wherein God doth hold up to view, the wicked- 
 ness of Satan and of man, in darker colours than ever 
 had been seen before. In the oppositions which were 
 made to the preaching of the Gospel, and the persecu- 
 tions of the primitive church, by an unbelieving world, 
 was manifested the work and power of Satan in the 
 natural heart of man, which, though made by Christ, 
 would not acknowledge him its maker; and though 
 enlightened by that true Light which lighteth every man 
 that Cometh into the world, preferred the darkness 
 to the light, and when the light shined the darkness 
 comprehended it not: but in the mystery of iniquity, 
 wrought up into the Papal system, the light which was 
 in the church was converted into darkness; the life 
 which was in the church was by violent hands of the 
 church herself put to death ; the candle of the Lord 
 was hidden under a bushel by those to whom he had 
 entrusted it, and whom he had honoured to be its 
 upholders, for the illumination of the world. The 
 pagan opposition to the truth was the great proof given 
 
1 HISTORICAL VIEW OF 
 
 of the darkness and love of falsehood, which the father 
 of lies halh engendered in the human heart; the Papal 
 suppression of the truth was the manifestation of that 
 positive hatred of God, and of godliness, and preference 
 of the devil and wickedness, which is wrought by Satan 
 in the hearts of men ; and both together complete the 
 evidence and establish the proof of man's utter debase- 
 ment under the dominion of Satan, his love of his 
 bondage, and his inability to be helped out of it by 
 any external advantages, by any thing short of a new 
 heart and a right spirit put within him. Let every 
 mouth be stopped, let every tongue be silent, and let all 
 the world become guilty before God, while beholding not 
 only the kingdoms of the world, but likewise the ordi- 
 nances of the church, yea, and the very doctrines of the 
 truth themselves, in the hands of men joining against 
 God and his Anointed, saying, " Let us break asunder 
 their bands, and cast their cords from us." 
 
 While thus, in the growth of the Papal superstition, 
 the power of wickedness to transmute light into dark- 
 ness, good into evil, was shewing itself, the Spirit of 
 God was at the same time shewing his superior power, 
 by enabling the poor things of this world, and the things 
 that are despised, and the things that are not, to resist 
 the coming on of darkness, and to shine as lights in the 
 midst of the world : for God is great, and there is none 
 able to withstand him. The Father hath given unto 
 Christ a seed, and none shall pluck them out of his 
 hand. This is the very way whereby God proveth his 
 being, and his power, that in the midst of manifest 
 resistance of all things, when they plunge, and rear, and 
 foam against him, he can, whenever he pleaseth, and he 
 
THE CHURCH OF SCOTLAND. ll 
 
 doth ever please, to still the psssionate storm, and make 
 his creatures obey whatever his pleasure is. We, who 
 are his, cannot make any separation betwixt ourselves 
 and the common flesh and blood of mankind ; in whose 
 Pagan opposition to light, and Papal destruction of 
 light, we see that spirit which we are naturally of; and 
 in our hatred of darkness and love of light, and trans- 
 mutation of darkness into light, we come to know that 
 it is not we, but God, who is more mighty than we, that 
 hath translated us out of darkness into the kingdom of 
 his dear Son : and thus all wickedness in the world 
 enables all saints to give all glory unto God. Therefore 
 is it most necessary, in order to shew that the devil had 
 not taken the world all unto himself, that God should 
 keep up a body of faithful witnesses, to whom he should 
 give power to witness for Christ and the truth, against 
 the devil and the mother of lies, during all the period 
 of her appointed regency in the realm of darkness. 
 To point out, in a brief and cursory way, the resistance 
 and protestation which was maintained in the realm of 
 Scotland by the servants of the Lamb, until they got the 
 victory in the Reformation, is the second object which 
 we propose to ourselves in this Introductory Essay. 
 
 Palladius, as hath been said above, was the first man 
 who came to our fathers from the see of Rome, and 
 naturally introduced into our country the notions both of 
 Prelacy and of Papacy, which, at that time, were both 
 in being in the Latin church ; the one having existed 
 for a good while, the other just coming into existence. 
 The constitution of the primitive church was equality of 
 bishops, each appointed to minister word and ordi- 
 nances to one, and only one, flock. When they met in 
 
lii 
 
 HISTORICAL VIEW OF 
 
 council, it was necessary to appoint some one who 
 should preside; and ofttimes this their president would 
 be continued, for his life, and sometimes it would be 
 claimed as the privilege of one, perhaps the mother 
 church of the province ; but that there was no right in 
 one minister of the word to rule over another, is a point 
 of the last importance to maintain, for in it stands, and 
 with it falls, the headship of Christ. Prelacy, however, 
 stands in the denial of this ; and when I speak of Pre- 
 lacy, I mean that system of ecclesiastical policy which 
 subordinateth one minister of the word unto another, 
 one bishop of the church unto another. A super- 
 intendant authority may be permitted, though danger- 
 ous, in such cases as prevent the ministers from meet- 
 ing in presbytery ; but a prelatical authority, where one 
 hath lordship over another, cannot for a moment be ad- 
 mitted. It would seem, from his appointing Servan to 
 the Orkneys and Tervan to the Northern Picts, that 
 Palladius brought with him, and sought to promote, the 
 false system of diocesan prelacy. But it took not with 
 the nation ; for in the next century, by the conjoint 
 labours of Congal in the kingdom, and Columba in the 
 church, the ministers of religion were gathered together, 
 into cloisters or colleges, according to the rule laid down 
 above; in which our scholars and antiquaries have 
 made it to appear, beyond a doubt, that there was no 
 such thing as superiority of one above another, except 
 that which choice conferred for the sake of order and 
 discipline. From the time of Palladius there was no 
 communication with Rome until the time of Augustine 
 the monk, who came over to England from Gregory the 
 Great, in the year 600, to claim and take possession of the 
 
THE CHURCH OF SCOTLAND. liii 
 
 island in his name, a usurpation which was resisted by 
 the British church with one consent, and with circum- 
 stances of great indignation. His successor Laurentius, 
 claiming to be archbishop of Britain in his room, fol- 
 lowed up his ambition by a letter to the Scottish church 
 in Ireland, which, as we have said, was one in govern- 
 ment and often in name with the Church in Scotland, in 
 which he was joined by two of his ambitious coadjutors, 
 Melitus and Justus. "To our most dear lords, our 
 brother bishops and abbots over all Scotland, Lau- 
 rentius, Melitus, and Justus, bishops, servants of the 
 servants of God. When the apostolical see, as its cus- 
 tom is over all the world, did direct us to preach to the 
 pagan nations in these Western parts, and we hap- 
 pened to come into this island which is named Britain, 
 believing that they walked according to the custom of 
 the universal church, we, in our ignorance, held both 
 the Britons and the Scots in the greatest veneration 
 for their sanctity. But, upon knowing the Britons, we 
 had thought the Scots to be better than they, until, by 
 Dagamus, a bishop, who is come hither, and Colum- 
 banus, an abbot among the Gauls, we have learned that 
 they differ nothing from the Britons in their walk and 
 conversation ; for Dagamus the bishop, upon coming to 
 us, not only would not break bread with us, but not 
 even partake of it in the same inn where we lived." This 
 letter speaks volumes with respect to the antipathjr 
 which there was between the Scottish presbyters or 
 bishops and these bishops of the antichristian school. 
 I can well understand the indignation which moved the 
 Scottish Culdee presbyter when he entered the presence 
 of the successors of Augustine, who came into Britain 
 
liv HISTORICAL VIEW OF 
 
 with all the pomp and arrogance of a Papal legate, and 
 carried himself towards the British church with all the 
 cruelty and pride of the Pope himself: and yet this 
 man, and his master Gregory, (proh pudor!) hath in 
 these times been held up by a Protestant and Evan- 
 gelical divine as the fathers of religion amongst us. They 
 were the fathers of prelacy and papacy, and other lies, 
 the enemies of true apostolical bishops, and of the Gospel 
 of truth : they were the greatest curses that this island ever 
 saw. Indeed such was the opinion of the Britons with 
 respect to this newly-imported religion, that, according 
 to Bede, it was their custom in his day to hold it in no 
 account, and to have no more communion with them 
 than with pagans. Shortly after this came a letter from 
 Pope John, referred to in the former part, concerning 
 the keeping of Easter and the Pelagian heresy. It is 
 addressed in like manner to certain bishops and pres- 
 byters ; some of whom were certainly of Ireland, and 
 one, at least, is known to have been of Scotland, and 
 abbot of lona. But there is no record of any answer to 
 these epistles. That, however, they were utterly in- 
 effectual in their object of bringing the Culdees "round 
 to the papal discipline, was soon after evidenced in the 
 synod of Streoneshalch, now Whitby, in Yorkshire, 
 which being convened to settle the question concerning 
 Easter, Wilfrid, a Northumbrian abbot, appeared for 
 Rome, against Colman, who defended the customs of 
 the Culdees, as derived immediately from John the 
 Apostle. And when it was determined against Colman, 
 he, and many other priests of the Scottish nation, rather 
 than be imposed upon in ecclesiastical matters, forsook 
 the English territory, and retired again into the land 
 
THE CHURCH OF SCOTLAND. Iv 
 
 from which they had come forth ; for it seems to be a 
 national feature in the Scottish character to resist op- 
 pression, whether in church or state. It cannot be won- 
 dered at, that there should have been such dislike to every 
 thing which comes from Rome,when we read of what kind 
 was the life and conversation which these Scottish presby- 
 ters introduced into England. Bede,though strongly set 
 against their ignorance and obstinacy, as he deemed it, 
 dismisseth Colman and his monks from the realm of 
 England with this noble testimony, in which every 
 mind, enlightened in the state of the Roman church in 
 the seventh century will discover the root of that ab- 
 horrence which they ever shewed to the uncanonical, 
 that is, unpapal bishops of the Scots. " The place he 
 governed shews how parsimonious he and his prede- 
 cessors were ; for there very few houses besides the 
 church were found at their departure, that is, only so 
 many as without which, civil conversation could not 
 subsist. They had no money, but cattle ; for if they 
 received any money from rich persons they immediately 
 gave it to the poor, there being no nped to gather mo- 
 ney or provide houses for the entertainnent of the great 
 men of the world ; they never resorting to the church, 
 but only to pray and hear the word of God. The king 
 himself, when opportunity offered, came only with five 
 or six servants, and having performed his devotions in 
 the church, departed. But if they happened to take a 
 repast there, being satisfied with only the plain and daily 
 food of the brethren, they required no more : for the whole 
 care of those teachers then was to serve God, not the 
 world ; to feed the soul and not the belly. For this 
 reason the religious habit was at that time in great 
 
Ivi HISTORICAL VIEW OF 
 
 veneration ; so that wheresoever any clergyman or 
 monk happened to come, he was joyfully received by 
 all persons as God's servant ; and if they chanced to 
 meet him upon the way, they ran to him, and, bow- 
 ing, were glad either to be signed with his hand or 
 blessed with his mouth. They also gave great attention 
 to their words of exhortation ; and on Sundays they 
 flocked eagerly to the church, or the monasteries, not to 
 feed their bodies, but to hear the word of God; and if 
 any priest happened to come into a village, the in- 
 habitants, flocking together, were diligent to ask the 
 word of life of him ; for the priests and clergymen 
 went not into the villages on any other account than to 
 preach, baptize, visit the sick, and, in few words, to 
 take care of souls ; and they were so free from all 
 worldly avarice, that none received lands and pos- 
 sessions for building of monasteries, unless they were 
 compelled to it by the worldly powers; the which cus- 
 tom was in all points for some time after observed in the 
 churches of the Northumbrians." 
 
 The next attempt which was made to reduce this 
 surviving relict of the primitive church to the will of 
 Rome, was made about forty years after, by that Adom- 
 nan who wrote the life of Columba, and was himself 
 Abbot of lona. Having proceeded to the court of 
 Alfred, king of the Angles, in order to conciliate peace, 
 he was won over to the Papal opinions, and sought, 
 when hfr returned, to win over his brethren; but failing 
 there, he proceeded to Ireland on the same errand, and, 
 as it is said, Vvith more success ; from whence returning, 
 he sought again, but without success, to carry his point 
 with the Scotch, who persisted thus stedfastly in their 
 
THE CHURCH OF SCOTLAND. Ivii 
 
 opposition to Rome. For this they had the honour of 
 receiving the censure and condemnation of the synod 
 of Vernon, in France, held in the year 755, who speak 
 of them as " bishops who wandered about, having no 
 parish ;" that is, like the Apostles, seeking in all regions 
 of the world heathen to convert : " neither do we know 
 what kind of ordination they had;" that is, they bad it 
 from themselves in the bosom of their own apostolical 
 church, and would hold it neither of the Roman pontiff 
 nor of any other usurper. The other was the council 
 of Chalons, held in the year 813, in the acts of which it 
 is thus written : " There are, in certain places, Scots 
 who pronounce themselves to be bishops, and neglecting 
 many," that is, the Romanists, who despised or under- 
 valued their ordination, and called the bishop of Rome 
 master and father, "ordain elders and deacons with- 
 out licence of lords or superiors." Could a more exact 
 description have been given of an evangelist after the 
 school of Timothy or Titus, who were appointed by 
 Paul to ordain elders and deacons in every city? So 
 these men, having been set apart by their presbyteries 
 to preach and plant the Gospel, felt like the servants of 
 tlie Lord, that they were authorised to found churches, 
 and to ordain elders and deacons wherever he gave faith 
 to the people to whom they preached the everlasting 
 Gospel. I rejoice in these men; and I feel that their 
 spirit lives in their children still. It is not the spirit of 
 misrule ; but it is the spirit of an ordained minister of 
 Christ, whose mouth being opened to preach the word, 
 and his hand privileged to minister the sacraments, hath 
 in him a sacred power invested, whenever he comes into 
 heathen parts, to plant churches, and not ask liberty — 
 e 
 
Iviii HISTORICAL VIEW OF 
 
 yea he may not ask liberty — of any man on earth. I 
 mean not that he should thus carry himself in Christian 
 lands, already under ecclesiastical government, for that 
 were to patronise schism ; but that he may and ought so 
 to do in all lands, where the Gospel is not preached and 
 the church is not established. These same Culdees,when, 
 in the council above referred to, they had their Christian 
 liberty taken from them by king Oswy and his son Alc- 
 frid, sought not to set up another church within his 
 realm, but went forth into other parts. It is as needful 
 for an ordained minister of the word to know and 
 maintain his rights, as it is for an anointed king. — The 
 next attempt of the bishop of Rome to impose upon our 
 fathers was made by Boniface, archbishop of Mentz, 
 whom we willingly enough resign to those who main- 
 tain that he was of English birth. He came into Scot- 
 land, after having brought many nations to submit to 
 the see of Rome, amongst whom the Bavarians, Thurin- 
 gians, Hessians, and others are mentioned, thinking to 
 reduce our fathers to the same denial of Christ, and 
 adoption of the pope, as head of the church. But even 
 in his attempts abroad he was encountered by two of 
 our nation, Clement and Samson, who, being in those 
 parts, rose up against him, and in their sermons pub- 
 licly denounced him on these charges : — First, " That he 
 studied to win men to the subjection of the pope, and 
 not to the obedience of Christ; 2dly, That he laboured 
 to establish a sovereign authority in the pope's person, 
 as if he only were the successor of the Apostles, whereas 
 all bishops are their successors as well as he; 3dly, That 
 he went about the abolishing the priests' marriage, and 
 exalted the single life beyond measure ; 4thly, That he 
 
THE CHURCH OF SCOTLAND. lix 
 
 caused musses to be said for the dead, erected images in 
 churches, and introduced divers rites unknown to the 
 ancient church :" for which most complete protestation 
 Clement was excommunicated and condemned for an he- 
 retic, in a council holden at Rome; and with him Samson 
 and several others, who sought to be heard and to plead 
 their cause, but were not permitted : and for poor 
 Clement, he was given over to the secular arm, and de- 
 voted to the flames. In Scotland itself Boniface met 
 with an able opponent in John of Melrose, who likewise 
 impugned the Papal impositions upon the truth. Y'et 
 we lament to say, that the Papal leaven began now to 
 work in our land ; and this same Boniface met with no 
 small success, especially in the Northern and North- 
 Eastern quarters of the kingdom : so that many of our 
 countrymen, seduced by his example, as is recorded by 
 Balaeus, went forth and laboured amongst the nations 
 in the same antichristian service. These things bring 
 us down to the time of Charlemagne, and the opening 
 of the ninth century, when, as we have already said, 
 so many of our countrymen went forth and assisted 
 that munificent prince in the stand he made against 
 the rapid progress of Papal errors, which, indirectly, he 
 himself had so much hand in establishing by the muni- 
 ficent grants which he made to the see of Rome. 
 
 The Scottish Church began soon to be pressed 
 from a quarter where she might have expected better 
 things, even from that realm of England which she had 
 been chiefly instrumental in delivering from idolatry; 
 but while the Culdee presbyter travelled from the North, 
 bearing with him the prayers and ordination of his 
 brethren, the Papal legate proceeded from the South, 
 e 2 
 
Ix HISTORICAL VIEW OF 
 
 bearing with him the panoply of darkness ; and England 
 was divided between the truth and the lie, until at 
 length the latter prevailed over the Saxon people : yet 
 was Alfred the first king who consented to receive 
 unction from Rome. We have seen the controversy of 
 these two ways ; the way of godliness, and the way of 
 iniquity ; in the matters of the keeping of Easter and the 
 tonsure, small indeed, but most important, as denying 
 the right of Rome to interfere in the Church of Scotland ; 
 important, according to that maxim of the Lord, He 
 that is faithful in the least is faithful in the greatest, and 
 he that is unfaithful in the least is unfaithful in the 
 greatest. But now, in the council of Celilythe or Ceal- 
 hythe, held in England in the year 816, our church 
 received at the hand of England a most unnatural and 
 ungrateful wound. The substance of the 5th canon of 
 this synod is. That no Scotchman should be permitted 
 to exercise any clerical ministry, as baptism, celebration 
 of the mass or the eucharist, " because they had no 
 order of metropolitans, and gave not honour to others." 
 This shews that in those days the Scots had none 
 amongst them above the rank of a presbyter, priest, or 
 bishop, and that they gave no reverence to any superior 
 orders. The thing most worthy of observation in this 
 canon of the council of Ceal-hythe is. That the Scottish 
 Church not only did not adopt, but contemned and pro- 
 tested against, the orders which sprung from the am- 
 bition of Rome. 
 
 About this time occurs a most important event in the 
 history of our church ; the parliament held at Scone^ 
 by Conslantine the son of Kenneth, about the year 862, 
 wlierein various laws were enacted concerning church- 
 
THE CHURCH OF SCOTLAND. Ixi 
 
 men, without acknowledgment and without presence 
 cither of pope or prelate. It was ordained, " that 
 churchmen should attend Divine service diligendy, and 
 abstain from all civil affairs ; that they should live content 
 with the patrimony of their churches ; that they should 
 preach the word of God unto their people, and live as they 
 t€ach ; that they should be free from all charges of wars ; 
 that they should not feed horse nor hounds for pleasure ; 
 that they should have no weapons nor judge in civil 
 actions : and if they do, they should pay for the first 
 fault a sum of money, and for the second they should 
 be degraded." In this we see the light struggling with 
 the darkness; the memory and presence of a better 
 state of the church struggling with the growth of corrup- 
 tion and error. We see the soil preparing for the seed 
 of the enemy ; we see Christian Scotland, that had been, 
 and still is, struggling with Papal Scotland, that is com- 
 ing into being. Yet though we be more than two cen- 
 turies and a half in advance from Pope Gregory's time, 
 when ecclesiastics attained their freedom from courts 
 of justice, we have not the least hint of such a thing 
 recognized in Scotland, we have not even the shadow of 
 a protestation against it. But it was near for to come 
 In the very next reign of Greg, or Gregory the Great as 
 he is called, the Church of Scotland is said, in the lan- 
 guage of the Romanists, to have received liberty. Greg 
 gave liberty to the persons of ecclesiastics, and the right 
 which heretofore had lain with the Culdees passed over 
 to the bishopric of St. Andrews, which was first es- 
 tablished in these times, and gradually grew to the su- 
 preme lordship, or primacy, over God's heritage in our 
 realm. From this time forth the Papacy had the upper 
 
Ixiv HISTORICAL VIEW OV 
 
 dissolve the relationship between king and people, and 
 to excommunicate the emperor, not in that Christian 
 sense in which Theodosius was placed by Ambrose 
 amongst the penitents, — a power which the church may 
 never forego in respect to any worldly dignity, but in 
 the antichristian sense of dissolving the authority of the 
 magistrate, which is ordained of God, and making the 
 allegiance of the subjects to be in the keeping of the 
 man of sin and his synagogue of Satan. From these 
 enormities he was not withheld, by the witnesses whom 
 God now raised up, in the person of Berengarius, and a 
 great company of famous men of all ranks and orders, 
 who followed him in denouncing this most daring of 
 the sons of pride, whose long-handed ambition would 
 have seized the supremacy of England also, but that 
 he found in William the Conqueror a man both willing 
 and able to defend his rights. " Loyalty," said he, 
 " I would not give ; nor will I, because neither have I 
 promised it, nor do I find that my ancestors have done 
 it unto thy ancestors." But now poor Scotland was 
 destined to a trial of another and a more insidious kind, 
 in the persons of her sovereigns, who, from the time of 
 Malcolm Canmore and his Queen Margaret, the sister 
 of Edgar Atheling, down to the time of the good king 
 Robert the Bruce, lent themselves with an extraordinary 
 zeal to bring in swarms of Romish monks, who over- 
 laid the life of the kingdom, and introduced that 
 darkness which, in the opinion of a most competent 
 judge, the biographer of Knox and Melville, was deeper 
 and grosser in Scotland than in any other of the papal 
 kingdoms. Though Malcolm, being bred chiefly in 
 England, and Margaret in Hungary, introduced into 
 
THE CHURCH OF SCOTLAND. IxV 
 
 the kingdom many priests from these subject churches, 
 they found the temper of the nation so firmly set 
 against Rome, that though they erected new dio- 
 cesan bishoprics, and founded one abbey of papal 
 monks, they did carry themselves in all these acts with 
 great reverence of the Culdees, to whom also they made 
 several munificent grants, as had been done by Macbeth 
 and other kings before them. This Margaret, who, if I 
 err not, was canonized for her services to the Church of 
 Rome, is much celebrated, in the monkish legends, for 
 the controversies which she was wont to hold, both in 
 person and by her attendant monks and Romish priests, 
 against the clergy of the national church. The Romish 
 writers report, that the Scottish Church received a 
 reformation according to the rites of Rome by her 
 procurement. Her son Edgar went forward in the 
 same evil course, founding various monasteries and 
 making many grants to the bishop of Durham; and his 
 successor Alexander went further, in translating the 
 prior of Durham to be bishop of St. Andrews, who was 
 consecrated, as hath been said, by the archbishop of 
 York with great pomp, to proselytize the Scottish 
 church, wherein he had but poor success, dying of dis- 
 appointment; and the like defeat had John, bishop of 
 Glasgow, in the like undertaking. The king's great 
 difficulty was to get his church brought under Rome, 
 without passing under the yoke of the Church of Eng- 
 land. For, according to the canons, the bishop of St. 
 Andrews must be consecrated by an archbishop, of 
 which order poor Scotland possessed none, and must 
 needs be beholden to York or Canterbury. But this 
 the stubborn spirit of the Scottish kings would not sub- 
 mit to : wherein we see no small advantage arising from 
 
Ixvi HISTORICAL VIEW OF 
 
 the hereditary warfare between the two kingdoms. At 
 length, however, in the reign of David, his brother, com- 
 monly called the saint, this point was yielded, and the 
 bishop of St. Andrews was consecrated by the arch- 
 bishop of York, as had been done before. This led to the 
 most impudent claim which perhaps was ever made, that 
 the Church of Scotland should become thereby subject to 
 the Church of England. This was in the reign of Henry 
 II., who, in the Constitutions of Clarendon, having as- 
 serted the independency of the Church of England, must 
 needs disgrace the nobleness of his own deed, and enact 
 the part of the pope by the Church of Scotland, whereto 
 he was encouraged by the acknowledgment and fealty 
 done by Malcolm and his brother, for the lands o^ 
 Northumberland ; whereas, in former times, the heir of 
 the crown did only perform that ceremony. The narra- 
 tive of this transaction, as given by our historian Petrie, 
 is as beautiful as the deliverance itself was wonderful. 
 Scotland, in her most trying calamities, hath been 
 always delivered by the hands of singular men. If it 
 be the dignity of other kingdoms to produce societies 
 and social institutions, it is the dignity of Scotland to 
 produce men, and now at this crisis God raised up, in a 
 youth, one who by his words of wisdom saved the inde- 
 pendence of his church. I shall give the narrative in 
 the words of the historian above referred to. — "The 
 same Henry did claim the lands of Northumberland 
 
 and from the Scots. Malcolm the Maiden and his 
 
 brother William at two several times went to London, 
 and did homage to the king for their lands ; whereas, in 
 former times, the heir of the crown only performed that 
 ceremony. But then Henry would have more, that all 
 the bishops of Scotland should be under the yoke of 
 
THE CHURCH OF SCOTLAND. Ixvil 
 
 the archbishop of York as their metropolitan. At the 
 first meeting at Norham, the Scots put it off, but with 
 slender delays. The next year Hugo, cardinal de St. 
 Angelo (sent into England), was for Henry in this pur- 
 pose, and did cite the bishops of Scotland to compear 
 before him in Northampton. They went thither, and 
 the cardinal had a speech of humility and obedience, 
 all to persuade the Scotch bishops to submit themselves 
 unto the primate of York, who was a prelate of great 
 respect, and whose credit in the court of Rome might 
 serve them to good use. A young clerk [by name 
 Gilbert Murray] stood up and spake in name of the 
 others. His speech is written diversely : I shall shew it 
 as I have copied it out of an old register of Dunkeld 
 (by the favour of bishop Alexander Lindsay). 
 
 *' It is true, English nation, thou mightest have been 
 noble and more noble than some other nations, if thou 
 hadst not craftily turned the power of thy nobility and 
 the strength of thy fearful might into the presumption 
 of tyranny, and thy knowledge of liberal science into 
 the shifting glosses of sophistry : but thou disposest not 
 thy purposes as if thou wert led with reason, but being 
 puffed up with thy strong armies, and trusting in thy 
 great wealth, thou attemptest, in thy wretched ambition 
 and lust of domineering, to bring under thy jurisdiction 
 the neighbour provinces and nations ; more noble I will 
 not say in multitude or power, but in lineage and an- 
 tiquity; unto whom, if thou well consider ancient re- 
 cords, thou shouldest rather have been humbly obe- 
 dient, or at least, laying aside thy rancour, have 
 reigned together in perpetual love. And now, with 
 all wickedness of pride that thou shewest, without any 
 reason or law, but in thy ambitious power, thou 
 
Ixviii HISTORICAL VIEW OF 
 
 seekest to oppress thy mother the Church of Scotland, 
 which from the beginning hath been catholic and 
 free, and which brought thee, when thou wast straying 
 in the wilderness of heathenism, into the safeguard of 
 the true faith, and way unto life, even unto Jesus Christ 
 the Author of eternal rest. She did wash thy kings and 
 princes and people in the laver of holy baptism ; she 
 taught thee the commandments of God, and instructed 
 thee in moral duties ; she did accept many of thy no- 
 bles and others of meaner rank, when they were de- 
 sirous to learn to read, and gladly gave them daily 
 entertainment without price, books also to read, and 
 instruction freely ; she did also appoint, ordain, and con- 
 secrate thy bishops and priests, by the space of thirty 
 years and above ; she maintained the primacy and pon- 
 tifical dignity within thee on the North side of Thames, 
 as Beda witnesseth. And now, I pray, what recom- 
 pence renderest thou unto her that hath bestowed so 
 many benefits on thee? Is it bondage? or such as 
 Judea rendered unto Christ, evil for good ? It seemeth 
 no other thing. Thou unkind vine, how art thou 
 turned into bitterness ? We looked for grapes, and thou 
 bringest forth wild grapes ; for judgment, and behold 
 iniquity and crying. If thou couldest do as thou 
 wouldest, thou wouldest draw thy mother, the Church 
 of Scotland, whom thou shouldest honour with all re- 
 verence, into the basest and most wretched bondage. 
 Fie, for shame, what is more base when thou wilt do 
 no good to continue in doing wrong : even the serpents 
 will not do harm to their own, albeit they cast forth to 
 the hurt of others : the vice of ingratitude hath not so 
 much moderation, an ungrateful man doth wrack and 
 massacre himself, and he despiseth and minceth the 
 
THE CHURCH OF SCOTLAND. Ixix 
 
 benefits for which he should be thankful, but multi- 
 plieth and enlargeth injuries. It was a true saying of 
 Seneca (I see), The more some do owe, they hate the 
 more ; a small debt maketh a grievous enemy. What 
 sayest thou, David ? It is true they rendered me evil for 
 good, and hatred for my love. It is a wretched thing 
 (saith Gregory) to serve a lord who cannot be appeased 
 with whatsoever obeysance. Therefore, thou Church of 
 England, doest as becomes thee not : thou thinkest to 
 carry what thou cravest, and to take what is not granted. 
 Seek what is just, if thou wilt have pleasure in what 
 thou seekest. And to the end I do not weary others 
 with my words, albeit I have no charge to speak for the 
 liberty of the Church of Scotland ; and albeit all the 
 clergy of Scotland would think otherwise, yet I dis- 
 sent from subjecting her ; and I do appeal unto the 
 apostolical lord, unto whom immediately she is sub- 
 ject; and if it were needful for me to die in the cause, 
 here I am ready to lay down my neck unto the sword : 
 nor do I think it expedient to advise any more with my 
 lords the prelates ; nor, if they will do otherwise, do I 
 consent unto them, for it is more honest to deny 
 quickly what is demanded unjustly, than to drive off 
 time by delays, seeing he is the less deceived who is 
 refused betimes." 
 
 When Gilbert had so made an end, some English, 
 both prelates and nobles, commended the young clerk 
 that he had spoken so boldly for his nation, without 
 flattering, and not abashed at the gravity of such autho- 
 rity; but others, because he spoke contrary unto their 
 mind said, a Scot is naturally violent, and in naso Scott 
 piper. But lloger, archbishop of York, who princi- 
 
IXX HISTORICAL VIEW OF 
 
 pally had moved this business to bring the Church of 
 Scotland into his see, uttered a groan, and then with a 
 merry countenance laid his hand on Gilbert's head say- 
 ing, Ex tua nonphareta exiit illasagitta; as if hehad said, 
 When ye stand in a good cause do not forethink what 
 ye shall say, for in that hour it shall be given unto you. 
 This Gilbert was much respected at home after that ; 
 and Pope Celestin put an end unto this debate, for he 
 sent his bull unto King William, granting that neither 
 in ecclesiastical nor civil affairs the nation should an- 
 swer unto any foreign judge whatsoever, except only 
 unto the pope, or his legate specially constituted. So 
 far in the register of Dunkeld." 
 
 The learned baronet above referred to when speaking 
 of Berengarius, and of the Albigenses, hath these words 
 which I quote, as containing the judgment of a most 
 competent, if not the most competent man, with respect 
 to the time at which the Church of Scotland first ac- 
 knowledged the authority of the Latin church. — 
 
 " I come now to give an account of the state of religion 
 in Scotland, in the year 1138, from Richard, prior of 
 Hexham, treating of Alberic, Bishop of Ostie, legate by 
 Pope Innocent the Second, to the Scots, as well as to 
 the English, after a description of his person, and the 
 occasion of his mission ; and of the pope's character, 
 and of the schism by the anti-pope Petrus Leo, and 
 that he had come the length of Hexham, and relieved 
 William Cummine, King David's chancellor, out of 
 prison, he afterwards advanced to ' Carlisle, quarto die 
 ante festum Sancti Michaelis ad Carlel pervenit, ibique 
 regem Scotice cum episcopis, abbatibus, prioribus, ba- 
 ronibus suae terra reperit.' Of whom our author adds, 
 
THE CHURCH OF SCOTLAND. Ixxi 
 
 the following character : ' Illi vero diu a Cisalpina, 
 imo fere ab universa ecclesia discordantes,exos2e memo- 
 riae Petro Leoni et apostasiae ejus, nimium favisse 
 videbantur. Tunc vero Divina gratia inspirati, mandata 
 Innocentii Pape et legatum ejus, omnes unanimiter 
 cum magna veneratione susceperunt, &c.' Here is a 
 plain acknowledgment that the Scottish nation, both 
 clergy and laity, had been a long time in schism and 
 discord with the Cisalpine, and almost with the uni- 
 versal church, that is (in the sense of the author, a Ro- 
 manist, and who lived at that time) with the Romish 
 church, and many churches over the world adhering to 
 her. He does not say simply the universal church, but 
 with the restriction of almost ; for besides the Scottish 
 church, there were great multitudes in Italy itself, 
 France, Germany, and Flanders, who diflfered from the 
 Romish church, not in rites and smaller matters, but in 
 the doctrines concerning the sacrament of the Lord's 
 Supper, and other points of faith, and renounced their 
 communion, and erected churches separate from Rome." 
 Dalrymple's Collections, pp. 258, 259. 
 
 The Latin words, quoted in the above extract, are 
 taken from a description given of the Scottish Church, 
 by Richard Prior of Hexham, when treating of his book 
 De Bello Standardi, concerning this mission : " But 
 they [the heads of the Scottish church and nation] 
 differing of a long while from the Cisalpine, yea from 
 almost the universal church, seem to have favoured 
 overmuch Peter of Lyons, of execrable memory, and his 
 apostasy; but at this time, inspired! by Divine grace, 
 they almost unanimously with great veneration received 
 the mandates of Pope Innocent and his legate." This 
 
Ixxii HISTORICAL VIEW OF 
 
 is a distinct testimony, that, up to that time, the Scot- 
 tish church were identified in doctrine with the Wal- 
 denses, or Lyonites, as they were sometimes called, from 
 Peter Waldo of Lyons. In this age the honour of our 
 church and country was supported in foreign parts by 
 Richard de Sancto Victore, who wrote much and well 
 concerning various points of the orthodox faith, though 
 he is said to have been the first who taught that the 
 virgin Mary was born without original sin, — a notion 
 which is appearing again in Scotland, amongst those who 
 hold that Christ was of her substance, and yet that it 
 was not a sinful substance. 
 
 In the reign of Alexander II., an interdict was laid 
 upon the kingdom for having levied war against En- 
 gland, which King John had put under the protection 
 of the pope. This the legate would not take off again 
 without large contributions of money ; on which ac- 
 count the clergy of Scotland having complained against 
 him to Pope Honorius, obtained judgment in their 
 favour, and power withal to hold a provincial synod 
 without the presence of a metropolitan. Understanding, 
 or affecting to understand, this privilege as of perpetual 
 authority, they drew up a code of ordinances for all 
 such synodal meetings, and instituted an office-bearer 
 byname, * Gustos Statutorum,' keeper^of the statutes; and 
 they continued to assemble without apphcation to the 
 Holy See. The next attempt of the pope, against the li- 
 berties of our church and kingdom, met with a reply from 
 King Alexander the Second, which shews, that, however 
 much attempted in the former reign, a legale from the 
 pope had never yet exercised authority in Scotland. It was 
 at the conference held at York i;i37, between Henry 
 
THE CHURCH OF SCOTLAND. Ixxiii 
 
 and Alexander, when Otto the Pope's legate desired 
 to go to Scotland, as he said, to redress the affairs of 
 the church, to whom the Scottish king made reply, 
 — " I remember not that ever a legate was in my 
 land, neither have I need of one, thanks be to God ; 
 neither was any in my father's time, nor in any of 
 my ancestors ; neither will I suffer any so long as I 
 may." Nevertheless he suffered money to go forth of 
 the kingdom for the use of the pope. The clergy, 
 in the days of Alexander III., positively refused to 
 meet the cardinal legate at York, and would not 
 observe the canons there enacted, but enacted others of 
 their own, in a council holden at Perth, whereby the 
 liberties of the church were established, and a good un- 
 derstanding prevailed betweeen the civil and ecclesias- 
 tical state. In the same century the pope gave, or rather 
 sold, letters summoning a number of Scotsmen to appear 
 in England before his legate, which they despised to do 
 alleging the privilege of Scotsmen to answer to no 
 power without the kingdom ; and so his mandate fell to 
 the ground. 
 
 And now we come to the most glorious era in 
 the history of our land, when the character of our 
 church and nation was put to the sternest proof which 
 was ever endured by any people under heaven, ex- 
 cept perhaps the Jews in the time of Maccabeus ; when 
 God raised up, in the persons of William Wallace 
 and Robert the Bruce, two mighty men of war, who 
 vindicated the rights of our nation against the might 
 of England, led by the mightiest of her kings. When 
 I look at the unwearied valiancy of Scotland, a mere 
 handful of men compared with the might of France 
 f 
 
Ixxiv HISTORICAL VIEW OF 
 
 which bowed before the conquering Edwardsand Henrys, 
 I can account for it in no way, save by our comparative 
 freedom from the superstition and wickedness of the 
 papal religion. Patriotism was yet unbroken by ap- 
 peals to Rome. Loyalty was not yet enervated by 
 the supremacy of a priest, the bands of natural life were 
 not broken by the impostures of the Papacy ; the fear of 
 God, and not of the pope, was in the land ; and there- 
 fore, I believe, the people were so mighty and could not 
 be broken. It is recorded in the annals of the wars of 
 Bruce, that when the good lord James Douglas sent 
 one day a person to reconnoitre a solitary house, he re- 
 ported that he heard the inmates use the devil's name in 
 their conversation ; then, said James of Douglas, they 
 must be English soldiers, for none of our people would 
 so speak. And so it proved to be, when having beset the 
 house he took them prisoners, and amongst them Ran- 
 dolph his future companion in arms, and next to the king 
 and himself the greatest saviour of his country. This shews 
 under what a bridle the people were wont in those days 
 to keep their tongue, which an Apostle hath pronounced 
 one of the best proofs of a perfect man. I cannot look 
 upon the great national controversy of this age without 
 seeing in it the hand of God withstanding not only the 
 usurpation of England, but likewise the usurpation of 
 the pope ; who, when he was appealed to in the ques- 
 tion, forbad Edward from proceeding, " because," said 
 he, " the sovereignty of Scotland belonged unto the 
 church." This opened the eyes of the people to the 
 ambition of the Roman see, which was still further dis- 
 closed, when after the battle of Bannockburn the pope 
 seut a legate to restrain the Scots from troubling Eng- 
 
THE CHURCH OF SCOTLAND. IxXV 
 
 land till he should have decided on King Edward's 
 claim to the crown of Scotland. " But in this," said 
 the good King Robert, " his holiness must excuse me, 
 for I will not be so unwise as to let the advantage I 
 have slip outof my hands ; " whereupon the kingdom was 
 laid under an interdict, which, at the entreaty of the 
 nobles, was soon after removed. There are several 
 other acts of our kings resisting the usurpations of the 
 pope which it may be as well to mention in a few 
 words, and so finish the subject of the Culdees, and 
 the resistance which they were making during these 
 reigns. In the third parliament of James the First, 
 an act was made that all subjects should be ruled 
 by the king's laws only ; and in the eighth parliament, 
 that if any did fly or appeal from the king's judgment, 
 he should be accounted a rebel, and punished accord- 
 ingly. In the reign of James the Third holding of 
 livings in commendam, that is, without a resident and 
 officiating minister, was forbidden within the realm; 
 and it was under pain of rebellion that any one should 
 purchase or accept such commendams otherwise than 
 for the space of six months : and other acts in the same 
 reign and the following one, were made still further to 
 withstand Papal encroachments ; and thus things con- 
 tinued with little alteration until the time when the 
 whole Papal system was rejected at the Reformation. 
 
 We should be far from the truth if we were to sup- 
 pose, as some have done, that, because the Culdees 
 withstood the Papacy in the matter of Easter, and of the 
 tonsure, they therefore deemed the essence of religion to 
 stand in such observances, or that they had no other 
 grounds of difference with Rome : the truth is, that 
 f2 
 
Ixxvi HISTORICAL VIEW OF 
 
 they differed in every thing, that constitutes the Chris_ 
 tian church, distinct from the synagogue of Satan. In go- 
 vernment they knew no order but presbyter and deacon ; 
 and when from the number of the elders one was to be 
 appointed to any set office, it was done by the consent 
 of those with whom he was associated, as we have seen 
 in respect to those bishops who converted the English 
 to the Christian faith. In respect of doctrine they re- 
 jected confession to the priest, and absolution of the 
 priest ; they baptized in any water they came to by 
 immersion, without the consecrated chrism ; they had 
 no sacrament, nor ordinance of confirmation ; their 
 churches were dedicated to the Holy Trinity, and not to 
 any saint ; they denied the intercession of the living for 
 the dead ; they rejected works of supererogation, denied 
 all merit of their own, and hoped for salvation only from 
 the mercy of God, through faith in Jesus Christ. They 
 celebrated their office after their own manner j and 
 when the monastic orders of Rome were introduced 
 into Scotland, it was " for extending and exalting the 
 worship and honour of God, and for serving him after 
 a canonical manner." They abhorred the ordinance of 
 the Papal church which forbad priests to marry ; and 
 in one word, whether we look positively, to that which 
 is testified of them, or negatively, to that which is 
 denied to them by the Papal writers, directly to the 
 resistance of the Culdees resident in our own country, or 
 indirectly to the resistance which their sons in foreign 
 parts made to the Papal inventions, we cannot doubt 
 for a moment that in the sum and substance of what 
 constitutes religion and a church, they were directly 
 opposed to the inventions and doctrines of Home. 
 
THE CHURCH OF SCOTLAND. Ixxvii 
 
 With respect to the extent of this holy ministry in Scot- 
 land we are able, from the learned work of Dr. Jamieson, to 
 lay down their principal seats. At Abernethy, the ancient 
 capital of the Picts, was a foundation of the greatest an- 
 tiquity, reaching back, as some suppose, into the fifth 
 century ; and it continued to exist till the latter end of 
 the thirteenth century, when it fell into the hands of the 
 canons regular. It was also a great school of learning, 
 for in this respect the Culdees alway followed the ex- 
 ample of lona. It was not a bishopric, as some have 
 said ; but within the diocese of Dunblane, after dio- 
 cesan episcopacy came into Scotland, an innovation made 
 at the conclusion of the ninth century. At Lochleven, 
 beside Kinross, there was a monastery of Culdees, dating 
 its origin so far back as the year 700, which received va- 
 rious gifts from our Kings, Macbeth, Malcolm the Third, 
 Edgar, andEtheldred, and from three of the bishops of St. 
 Andrews. It was founded by St. Serf, or Servanus, con- 
 temporary with Adomnan, Abbot of lona. At Dunkeld, 
 there was " founded an illustrious monastery by Constan- 
 tine, king of the Picts, from his devotion for St. Columba, 
 at that time patron of the whole kingdom, where he placed 
 those religious called Kuldees, having wives according 
 to the custom of the oriental church, from whom they 
 kept themselves while they ministered in courses." 
 There is reason to believe " that after lona was de- 
 stroyed by the Danes, anno 801, or after its power over 
 the Pictish churches ceased, the Abbot of Dunkeld, 
 a Culdee, was for a time regarded as supreme of the 
 Pictish churches :" — supreme, that is, in the sense in 
 which the Abbot of lona was supreme, being, as it 
 were, the parent stock from which this order arose ; 
 
Ixxviii HISTORICAL VIEW OF 
 
 but having ho shadow of episcopal jurisdiction or pre- 
 latical dignity; for Dunkeld did not become a bishopric 
 till the time of Alexander, in the twelfth century. The 
 foundation of St. Andrew's, or Kilremont, as it was called, 
 though it is ambitious of an earlier origin, was made by 
 Hungus, in the year 825. "Kilde, in the year 943, be- 
 came a bishopric ; at the close of the same century, the 
 bishop being elected by the Culdees, received an order 
 of canons in the time of David the First, by whom 
 the Culdees were dispossessed, though not with- 
 out a strenuous resistance, at the end of the thirteenth 
 or the beginning of the fourteenth century. In the time 
 of Kenneth (this is he who gave the great city of Bre- 
 chin to the Lord), a Culdee monastery was established 
 there in the year 970 ; to which was added a bishop in 
 the days of king David, who yet, as was commonly the 
 case, respected both the Culdees and their prior. The 
 foundation at Dunblane takes its origin about the year 
 1000, in the time of Kenneth III,, and after 124 years 
 grew to be a bishopric, in the time of David I. The 
 Culdees of Moneymusk, in Aberdeenshire, though not 
 of so early an origin, are entitled to honourable mention, 
 for the steadiness with which they resisted the invasions 
 of the bishops of St. Andrews in the twelfth and thir- 
 teenth centuries, and the honourable and independent 
 privileges which they secured for themselves, which yet 
 did not prevent them, like their brethren of St. An- 
 drews, Loch Leven, Dunkeld, and Brechin, from being 
 driven away by the invasions of the canons regular, the 
 standing army of Rome. But I make no doubt that this 
 was ordered in mercy to the suffering Church of Scot- 
 land, to the end that these confessors against the Papacy 
 
THE CHURCH OF SCOTLAND. Ixxix 
 
 might be forced home upon the people, and preserve 
 in the recesses of the country, the record of a better age, 
 and plant in the memory and traditions of Scotland 
 that love of primitive simplicity which, at the Re- 
 formation, burst forth in its strength, like Samson out of 
 his sleep, and shook off the bonds of darkness with which 
 it had been bound. Besides these, there was an establish- 
 ment at Portmoak founded in the ninth century ; at Dun- 
 fermline, from the time of Malcolm Canmore till the time 
 of David, who introduced monks from Canterbury : at 
 Scone, which was reformed after the Papal mode in the 
 time of the first Alexander ; probably also at Kircaldy 
 (Kirkculdee, cella Culdeorum), at Melrose, founded by 
 Aidan, who converted the Northumbrians, and brought 
 with him twelve youths, after the manner of Columba. 
 This house was destroyed in the ninth century, and 
 again rebuilt in the time of David I. Besides these, 
 which are of chief account, there were founded monas- 
 teries by Columba, in Crusa, and Oronsay, two of the 
 western isles. And others are mentioned, as Achaluing 
 in Ethica, Himba or Hinbu, and Elen-naohm ; also 
 Kill-Diun, or Dimha, at Lochava, or Lochorr ; also at 
 Govan, on the Clyde, Abercorn, so often mentioned 
 by Bede. The Culdees certainly planted the Gospel 
 in the Orkneys also, and, there is reason to believe, 
 even in Ireland. The chapels dedicated to the memory 
 of Columba are so numerous and wide-spread, as to 
 leave no doubt of the extent to which he and his fol- 
 lowers propagated the Christian faith. 
 
 For six centuries, commonly called the dark ages, they 
 preserved in Scotland the light of Divine truth, the love of 
 sacred learning, the reverence of apostolic tradition, the 
 
IXXX HISTORICAL VIEW OF 
 
 obedience of the Holy Scriptures, and they sent forth over 
 all Europe lights to enlighten the nations, men of might 
 to contend against the man of sin ; which made the Scot- 
 tish name to be identified during those times with piety 
 and learning : and when they could no longer preserve 
 their king and country from the depredations of the 
 lovers of darkness, they retired into their cells, the 
 fastnesses of their piety and religion, and thence main- 
 tained a noble resistance for the relics of their 
 order. Though much corrupted and greatly fallen 
 from their primitive purity and valour, they did still 
 preserve a steady warfare against the Roman name. 
 Nor do they cease to be visible on the stage of history 
 until about the time that Grosteste, bishop of Lincoln, 
 defied the pope, and WicklifFe denounced the monks 
 as the servants of the devil. But no eye of history 
 can penetrate into the homes and habitations and 
 hearts of a people ; and therefore no one can say, how 
 long, after the beginning of the fourteenth century, when 
 we lose sight of them in the existing records of our 
 country, they may have subsisted amongst the people, 
 like the Druids and the bards of preceding ages ; and 
 preserved throughout the land a certain leaven of better 
 things, the memory of departed liberty, the hope and 
 the desire of liberty again. To me, reflecting upon 
 the long-lived traditions of my native land, evidenced 
 by the poems of Ossian and the minstrelsey of the 
 Border, and those tales which have appeared in our 
 own day, and of which ten times more than have yet 
 appeared, do circulate among the people of Scotland ; — 
 to me, I say, reflecting upon the traditionary lore of my 
 native land, and the reverence for antiquity which cha- 
 
THE CHURCH OF SCOTLAND. Ixxxi 
 
 racterizes the people of the Scottish name, it is a 
 thing beyond doubt, that the wrestlings of the Culdees 
 against the Papacy did disseminate through Scotland 
 that hatred of Roman superstition, and preserve that 
 love of religious liberty, and preference of a primitive 
 church, without pomp or ceremonies, which have dis- 
 tinguished and blessed us amongst the nations of Chris- 
 tendom. 
 
 Before proceeding to search out the dawnings of the 
 Reformation, which almost meet with the last twilight 
 of the primitive Culdee Church ; and to inquire parti- 
 cularly into the character of that event, as a mighty 
 work of God, and the corruptions which the wickedness 
 of man hath brought upon it, until it be now almost, if 
 not altogether destroyed; we may be permitted to pause, 
 and make a few reflections upon the long ages of which 
 we have been rendering some account. 
 
 And, first. The hearts of all Scottish people should 
 be filled with gratitude, that God did so early take a 
 favour for our land, and plant amongst us the incor- 
 ruptible seed of his word, and preserve, from the second, 
 if not the very first, century of the Christian era, a suc- 
 cession of faithful witnesses for " the truth as it is in 
 Jesus :" and not only so, but made the Gospel to 
 sound forth from us into many foreign parts, and espe- 
 cially into our sister land, the realm of England, with 
 which we are now so happily united in national com- 
 munity. The preceding narrative, brief and meagre as 
 it is, hath brought to my own soul a strong confidence 
 that the Lord will not easily suffer his truth to be trodden 
 down and trampled underfoot in the land of our fathers, 
 which he hath so long and so constantly loved : and 
 
Ixxxii HISTORICAL VIEW OF 
 
 though I were to see the combination against it many 
 times more strong, and stern than it is, my heart would 
 not fail me, so long as the n^ouths of those who know 
 the Lord are opened to proclaim his truth among the 
 people. But if they will stand in fear and dread of 
 wicked and worthless shepherds, who feed themselves, 
 and not the flock ; or, if they will fondly think to pro- 
 pagate the truth otherwise than by preaching, they will 
 but vex their hearts in vain, and leave the enemy to pre- 
 vail. "Let Scotland flourish by the preaching of the word." 
 Secondly. It ought to be matter of great thanksgiving 
 unto our God, that he preserved amongst us for long 
 centuries, such distinct doctrines and ordinances of the 
 primitive church, divested of the Papal doctrines of 
 devils and inventions of Satan. And it is a great con- 
 solation to be able to take lessons of instruction in eccle- 
 siastical government and discipline from that institution 
 which, for more than ten centuries, not only preserved 
 the light in our native Scotland, but shed it abroad over 
 many nations. Now, of the Culdee or primitive Church 
 of Scotland the government was of the simplest kind ; con- 
 sisting of so many Presbyters, or Elders, who chose from 
 amongst themselves one to preside over their councils 
 as their head : standing exactly in the same relation to 
 the rest as the Minister does to the Eldership of the 
 Session of a Scottish Church. To these elders under 
 their head, all rule and government pertained. They 
 might send out any whom they pleased from theirnumber 
 into any quarter to preach the Gospel ; who, being set 
 apart to his duty by the laying on of hands, had power 
 conveyed to him of ordaining elders and deacons in 
 every city, who might choose from amongst themselves 
 one to be over them ; and so become a sacred college, 
 
THE CHURCH OF SCOTLAND. Ixxxiii 
 
 to propagate the truth and watch over the church in 
 those parts. These ordinances were not peculiar to the 
 Culdee churches, but were in fact the universal consti- 
 tution of the primitive church, wherein the elders did 
 commonly from amongst themselves make choice of 
 one to be their bishop in room of him that was departed. 
 And with this superior and the elders lay the power of 
 sending forth missionaries and evangelists into all parts 
 where Providence pointed their way. The idea of many 
 separate churches, each complete in itself, being neces- 
 sary to this work of ordaining elders and deacons, and 
 sending forth preachers of the Gospel, is one which hath 
 grown up amongst us since the Reformation ; but was 
 not from the beginning, nor during those long centuries, 
 during which the preachers sent forth from Scotland 
 established the Christian faith in all parts of the world. 
 And, since it hath come into practice, the Church of 
 Scotland hath ceased from being missionary at all. Of 
 all the Reformed churches she hath done the least for 
 propagating the Gospel : of all the primitive churches 
 she did the most. The Presbytery of the Apostolical 
 and primitive church was not a collection of delegates 
 from many churches, but the minister and presbyters of 
 a church representing the rule and government thereof, 
 and, with its concurrence, having full power of trying 
 the doctrine^ detecting heresies by the promulgating of 
 the orthodox faith, exercising discipline, inquiring into 
 the gifts of the members of the church, and sending 
 them forth into all parts of the world, with full powers 
 to preach the Gospel and to plant churches. Upon this 
 right I believe the present practice of the Church of 
 Scotland to be as great an invasion as the prelacy of the 
 
IxXxiv HISTORICAL VIEW OF 
 
 Church of England ; whereby the number of those 
 competent to licence in the one country is reduced to 
 some seventy or eighty ; in the other, to some twenty 
 or thirty. 
 
 Add to this the most unwarrantable imposition, that 
 before any one can be sent out to preach the Gospel, he 
 must give hiniself, whatever be his age and gifts and 
 learning, to study seven or eight years in a university. 
 Vile substitution of natural accomplishments of learning 
 and eloquence, instead of the gifts and callings of the 
 Holy Ghost ! And, as if God would mark this oppressive 
 imposition with his withering curse, what are those 
 school-furnished preachers found to be ? Are they filled 
 with zeal to feed the flock ? No ; but to feed themselves 
 out of a good living. Are they stirred up to go into 
 foreign parts to preach the Gospel to perishing sinners? 
 No; but it is as a banishment for them to cross the 
 Tweed. Of what service are they? To fill churches as 
 they become vacant, and, for the most part, to vegetate 
 therein ; or, being stirred up with a spirit, it is the spirit 
 of casting out the truth. Oh, heavy-laden Scotland ! 
 what a burden of lethargic ministers and preachers — 
 for the most part perverters of the Gospel, and, I think, 
 a great many of them apostates from the faith — thou 
 hast lying like an incubus upon thy breast ! In which 
 most calamitous state of the church I feel that this 
 labour, small as it is, may be blessed of God, to shew 
 her the primitive simplicity and faith by which she won 
 such celebrity as a preacher of righteousness. It may 
 be the means of awakening some of the ministers and 
 preachers and elders within her pale to reflect upon the 
 present awful state of formality and error into which she 
 
THE CHURCH OF SCOTLAND. IxXXV 
 
 is fallen, and to bestir themselves for her deliverance. 
 And, as they are cast out one by one for their faithful- 
 ness, it may, under God, be the means of suggesting to 
 them the steps proper to be taken, in order to revive the 
 work of the Lord, both at home and in foreign parts. 
 The ministers must assert their freedom; the elders, 
 their dignity ; and, acting together in brotherhoods over 
 the country, they must w^ait upon God, and cry unto 
 him mightily, till he stir up amongst them a spirit of 
 going forth to preach the Gospel in the desolate Church 
 of Scotland, and in the more desolate churches and 
 nations over the face of the earth ; and, having taken 
 the proof of those men, they must send them forth, like 
 Aidan to the Angles, or Cormac to the Orkneys, in 
 order to preach the Gospel, to ordain elders, and plant 
 churches, of such as receive faith to the saving of their 
 souls, that they may be filled of the Spirit with all gifts, 
 and wait for the coming of the Lord. 
 
 And now I proceed to the period of the Reformation ; 
 that mighty work of God, which may now almost be 
 written of as a thing that hath been and no more is. 
 But this cannot be brought within the compass of 
 an Introductory Essay ; and must be left for another 
 opportunity. 
 
PREFACE TO THESE DOCUMENTS 
 
 CONTAINING 
 
 AN ACCOUNT OF THEIR ORIGINATION, 
 
 AND 
 
 REMARKS ON THEIR CONTENTS. 
 
PREFACE TO THESE DOCUMENTS. 
 
 The Church of Scotland was no sooner born 
 by the Reformation into a new life, than she 
 had, like her Divine Master, to seek shelter 
 in foreign parts 3 as also had the Church of 
 England; where, under the protection of Geneva 
 and the free towns of Germany, they grew up 
 in love, like twin sisters, knowing and loving 
 one another better in their adversity than after- 
 wards they did in their prosperity. In conse- 
 quence, and in token of which, our Reformers 
 adopted, as the first symbol of their faith, that 
 enlargement or commentary of the Apostle's 
 Creed, which had been adopted by the English 
 Church at Geneva as the confession of their 
 faith. Of the documents now reprinted this 
 is the first in date, though, as not being the 
 offspring of the Church of Scotland, we have 
 placed it in the Appendix, where it standeth the 
 first in order. 
 
 Remark first. — This Confession is strong 
 and explicit upon the orthodox doctrine now con- 
 troverted in our church ; namely, that Christ's 
 g 
 
XC PREFACE. 
 
 death was " a sacrifice to purge the sins of all 
 the world 3" and, which is still more important, 
 that the same proceedeth out " of God's free 
 mercy, without compulsion." This is most im- 
 portant as giving to the atonement its true 
 moral character, for the expression of a dis- 
 position of mercy, ever existing in the bosom of 
 God, to every creature under heaven. There is 
 a class of theologians, who treat of the work of 
 Christ, as if it were the providing a huge stock 
 of merit, not only sufficient for this world but 
 for a thousand worlds ; which is to make it 
 virtually the same with St. Peter's great trea- 
 sury of merits, provided for sin-indulgence. 
 The atonement is the expression of a disposi- 
 tion in the mind of a Person towards other per- 
 sons, which they may ever, and at all times, 
 calculate upon to that amount, — the expres- 
 sion of God's love to all men, even to the chief 
 sinners of mankind. 
 
 Remark second. — This Confession is like- 
 wise good as to the doctrine of the resurrec- 
 tion, to which it doth " attribute our resur- 
 rection 3" and maketh '*the victory of our faith 
 to stand" thereon, so that, without the faith of 
 the resurrection, we cannot feel the benefit of 
 the death of Christ. 
 
 Remark third. — It is sufficient also as to 
 the important point of Christ's identity with us 
 in all things, except sin, " became man, in all 
 things like unto us, sin excepted 3 " '^^ born of 
 the virgin Mary according to the flesh 3" " and 
 forasmuch as he, being only God, could not 
 
PREFACE. XCl 
 
 feel death j neither, being only man, could 
 overcome death ; he joined both together, and 
 suflfered his humanity to be punished with most 
 cruel death, feeling in himself the anger and 
 most severe judgment of God, even as if he had 
 been in the extreme torment of hell, and there- 
 fore cried with a loud voice. My God, my God, 
 why hast thou forsaken me ? 
 
 Remark fourth. — The Confession is also 
 sufficient in what respects the church both as to 
 its ''consenting in faith hope and charity j " 
 and also to its " using the gifts of God, whe- 
 ther they be temporal or spiritual, to the profit 
 and furtherance of the same." What gifts are 
 here to be understood no one will question, 
 when he taketh into consideration these re- 
 ferences at the foot of the page : Acts ii. 41, &c., 
 iv. 32, &c. ; Rom. xii. 4, &c. ; 1 Cor. xii. ; Eph. 
 iv. 7, 11, 12j which are the very passages of 
 Scripture that contain the account of what 
 they are pleased, in these our days, to term 
 *' extraordinary," and to deny to be for con- 
 tinuance in the church. The Church of Scot- 
 land, in adopting this Confession, approves their 
 continuance ; and I delight here to shew also 
 what was the mind of the Church of England on 
 this subject, as stated in the Homily concerning 
 the Holy Ghost (Part i.) : '' The Holy Ghost 
 doth ALWAYS DECLARE HIMSELF by his fruitful 
 and gracious gifts — namely, by the word of 
 wisdom, by the word of knowledge, which is 
 the understanding of the Scriptures by faith, in 
 doing of miracles, by healing them that are 
 diseased, by prophecy, which is the declaration 
 
XCll PREFACE. 
 
 of God's mysteries, by discerning of spirits, 
 diversities of tongues, interpretation of tongues, 
 and so forth. All which gifts, as they proceed 
 from one Spirit, and are severally given to man 
 according to the measurable distribution of the 
 Holy Ghost ; even so do they bring men, and 
 not without good cause, into a wonderful ad- 
 miration of God's power." 
 
 Remark fifth. — This Confession is de- 
 fective, and I think somewhat evasive, in the 
 matter of the descent into hell, explaining away 
 that necessary part of the faith, into the dolours 
 which our Lord's soul endured on the cross : 
 whereas, in the Apostle's Creed, as in the Holy 
 Scriptures, it is stated as a fact, giving to us 
 assurance, under that part of death which con- 
 sisteth in the soul going to hades, to wait till 
 judgment ; whether Christ's soul also went, yet 
 remained not captive, but led the captivity cap- 
 tive, and emancipated the souls of all believers 
 from that imprisonment, as he shall emancipate 
 their bodies from the grave in the day of the 
 resurrection. There are some other points 
 wherein this Confession is defective from, 
 though not contradictory of, the truth ; as the 
 first resurrection, and the reign of Christ on 
 earth, whereof we shall have to speak under 
 the next head. But, upon the whole, it is an 
 excellent document, drawn up with great plain- 
 ness and simplicity ; with as much brevity as is 
 consistent with clearness, and with as much 
 openness of charity as is consistent with sound- 
 ness in the faith. 
 
PREFACE. XClll 
 
 THE SCOTTISH CONFESSION. 
 
 The next document is the pillar of the Re- 
 formation Church of Scotland, which hath de- 
 rived little help from the Westminster Confes- 
 sion of Faith : whereas these twenty- five articles, 
 ratified in the Parliament of Scotland in the 
 year 1560, not only at that time united the 
 states of the kingdom in one firm band against 
 the Papacy, but also rallied the people at sun- 
 dry times of trouble and distress for a whole 
 century thereafter ; and it may be said even 
 until the Revolution, when the church came 
 into that haven of rest, which has proved far 
 more pernicious to her than all the storms she 
 ever passed through. For, though the West- 
 minster Confession was adopted as a platform 
 of communion with the English Presbyterians 
 in the year 1647, it exerted little or no influ- 
 ence upon our church, was hardly felt as an 
 operative principle either of good or evil, until 
 the Revolution of 1 688 ; so that the Scottish Con- 
 fession was the banner of the church, in all her 
 wrestlings and conflicts, the Westminster Con- 
 fession but as the camp- colours which she hath 
 used during her days of peace 3 the one for battle, 
 tlie other for fair appearance and good order. 
 Tliis document consisteth of twenty -five articles, 
 and is written in a most honest straight-forward 
 manly style, without compliment or flattery, 
 without affectation of logical precision, or learn- 
 ed accuracy, as if it came fresh from the heart of 
 laborious workmen, all the day long busy with 
 
XCIV PREFACE. 
 
 the preaching of the truth, and sitting down at 
 night to embody the heads of what they con- 
 tinually taught. There is a freshness of life 
 about it, which no frequency of reading wears 
 off. Upon this also I would make one or two 
 remarks. 
 
 Remark first. — This Confession is most 
 precious on this account -, that it hath guarded 
 as well as could be against the abuse of Confes- 
 sions, by being advanced into a certain lordship 
 over the consciences of the members and mi- 
 nisters of the church, yea and of the word of 
 God itself. So little did the wrriters of it think, 
 that they were binding the Church of Scotland 
 to the very words and sentences and even mat- 
 ters of this their deed of faith, that they declare 
 themselves to be bound by it, only so long as 
 they should see it to be according to God's word, 
 and no longer. And so little did they think with 
 our present authorities, who claim to be their 
 representatives, that after it had been agreed 
 on by the church, and ratified by parliament, it 
 cannot be changed, and if any one differ from 
 it he must go out of the church, that they so- 
 lemnly promise and protest their willingness to 
 submit it, at all times, to the arbitriment of God's 
 word, and to modify it thereto j themselves to 
 become the willing instruments of amending it. 
 And why ? Because they trembled at God's 
 word. And why is it not so now ? Because the 
 church doth no longer tremble at God's word, 
 but trembleth for her own security, ease, and 
 comfort. The passages are many to this effect. 
 
PREFACE. XCV 
 
 Take this, of which I know not whether to ad- 
 mire more the elegance or the honesty : " Pro- 
 testing, 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, 
 admonish us of the same in writing ; and we 
 upon our honour and fidelity do promise unto 
 him satisfaction from the mouth of God (that 
 is, from the holy Scriptures), or else reforma- 
 tion of that which he shall prove to be amiss." 
 When an able and a pious and a learned preacher 
 took up this office, and asked satisfaction from 
 the Scriptures upon one or two points from the 
 last General Assembly, he was treated as an 
 insolent fellow, and deprived of his licence 
 without one word of explanation or even of 
 examination. 
 
 Tempora mutantur, et nos mutamur in illis. 
 
 "The times are changed, the men still more." 
 See also the whole of Article xx. *' Of General 
 Councils, of their power, authority, and cause 
 of their convention." 
 
 Remark second. — ^This the native and pro- 
 per Confession of our church, is very strong 
 upon the nature of faith, as being no doubt - 
 some, wavering, unresolved persuasion, but a 
 firm and strong assurance of our own personal 
 interest in Christ ; and so this they make to be 
 not only of the essence, but the very essence of 
 regeneration, and the one work of the Holy 
 Ghost, '' which regeneration is wrought by the 
 
XCVl PREFACE. 
 
 power of the Holy Ghost, working in the hearts 
 of the elect of God an assured faith in the pro- 
 mise of God, revealed to us in his word ; by 
 which faith we apprehend Christ Jesus with the 
 graces and benefits promised in him." Art. iii. 
 — And speaking of faith as it were in an inci- 
 dental manner, they never hesitate to inter- 
 change it with assurance } for example (Art. xii.) : 
 ^' This our faith, and 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." 
 
 Remark third. — This Confession of ours 
 is very strong and stable upon the subject of 
 the Incarnation of the Son of God, and the 
 nature of the flesh in which he was incarnate. 
 First, As to its mortality and corruptibility in 
 itself, and its receiving immortality and incor- 
 raption from the Godhead : ^' As the eternal 
 Godhead hath given to the flesh of Christ Jesus 
 (which of its own nature was mortal and cor- 
 ruptible) life and immortality j so doth Christ 
 Jesus, his flesh and blood eaten and drunken 
 by us, give unto us the same prerogatives.' ' (Art. 
 xxi.) And the proofs adduced of this, are the 
 passages of the four Gospels, where he is de- 
 clared to have yielded up the Ghost. The ar- 
 gument being, his flesh was mortal and cor- 
 ruptible because he did die. — Secondly, As to 
 his being of the substance of his mother, and 
 not any other, as of Adam : " Who took the 
 nature of mankind, of the substance of a woman, 
 to wit, of a virgin, and that by operation of 
 
PREFACE. XCVU 
 
 the Holy Ghost, and so was born the just seed 
 of David." (Art. vi.) Again : '' It behoved, that 
 the Son of God should descend unto us, and 
 take to himself a body of our body, flesh of 
 our flesh, and bone of our bones." (Art. viii.) 
 — Thirdly, With respect to " imbecility," or 
 weakness of his flesh : *' But because the only 
 God-head could not suffer death, neither yet 
 could the only Man-head overcome the same, 
 he joined both together in one person, that the 
 imbecility 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 vic- 
 tory." — Finally, With respect to its being sub- 
 stantially and completely this nature of ours : 
 " We confess and acknowledge Immanuel very 
 God and very man, two perfect natures, united 
 and joined in one person : by which our Con- 
 fession, we condemn the damnable and pesti- 
 lent heresies of Arius, Marcion, Eutyches, and 
 Nestorius, and such others, as either did deny 
 the eternity of his Godhead, or the verity of 
 his human nature, or confounded them, or yet 
 divided them." — And thus are we clearly taught, 
 that Christ took our whole nature ; and that 
 his human nature was not essentially, but 
 only through union with God and unction 
 of the eternal Spirit, incorruptible, mighty, and 
 holy. 
 
 Remark FOURTH. — This, the Confession of the 
 Protestant Church of Scotland, is mighty upon 
 
XCVlll PREFACE. 
 
 the Sacraments^ that strongest hold of faith, 
 which superstition is ever endeavouring to pos- 
 sesSj and infidelity to undermine. For example : 
 '" And thus we utterly condemn the vanity of 
 these 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 jus- 
 tice, whereby our sins are covered and remitted : 
 and also, that in the Supper, rightly used, 
 Christ Jesus is so joined with us, that he be- 
 cometh very noiu*ishment and food to 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 per- 
 niciously taught, and damnably believed 3 but 
 this union and conjunction, which we have with 
 the body and blood of Christ Jesus, in the right 
 use of the sacraments, WTought by operation 
 of the Holy Ghost, who by true faith carrieth 
 us above all things that are visible, carnal, and 
 earthly, and maketh 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 appeareth in the presence of his Father for 
 us : and yet, notwithstanding the far distance 
 of place which is between his body now glori- 
 fied in heaven, and us now mortal on this earth 3 
 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 com- 
 munion of his blood. So that we confess, and 
 undoubtedly believe, that the faithful, in the 
 
PREFACE. XCIX 
 
 right use of the Lord's table, do so eat the 
 body, and drink the blood of the Lord Jesus, 
 that he remaineth in them, and they in him j 
 yea, 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 nature was mortal and corruptible) 
 life and immortality 3 so doth Christ Jesus his 
 flesh and blood, eaten and drunken by us, give 
 unto us the same prerogatives." — Again : *' And 
 therefore, whosoever slandereth us, that we 
 affirm and believe sacraments to be naked and 
 bare signs, do injury unto us, and speak against 
 the manifest truth. But this liberally and 
 frankly we confess, that we make a distinction 
 between Christ Jesus in his eternal substance, 
 and between the elements in the sacramental 
 signs 5 so that we will neither worship the signs, 
 in place of that which is signified by them 5 
 neither yet do we despise and interpret them as 
 unprofitable and vain, but do use them with all 
 reverence, examining ourselves diligently before 
 that we so 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 blood of Christ 
 Jesus.' " — It was this article which delivered 
 me from the infidelity of evangelicalism, which 
 denies any gift of God either in the work of 
 Christ, or in the sacraments, or any where, 
 until we experience it to be within ourselves j 
 making God a mere promiser, until we become 
 receivers 3 making his bounty and beneficence 
 
C PREFACE. 
 
 nought but words, till we make it reality by- 
 accepting thereof; in one word, making reli- 
 gion only subjective in the believer, and not 
 elective in God, — objective in Christ, in order 
 that it may be subjective in the believer ; a re- 
 ligion of moods, and not of purposes and facts ; 
 having its reality in the creature, its proposal 
 of reality only in God. The true doctrine of 
 the Sacraments will always strike this infidelity 
 upon the head. It revolutionized my mind ; 
 and that not till after I had been the object of 
 attraction to a nation -, shewing me how vain 
 are natural gifts to discern spiritual realities. 
 I can never express the obligations which I and 
 hundreds, both of ministers and members of 
 the chm*ch of Christ, whom it hath pleased 
 God through me to benefit, owe to the straight- 
 forward, uncompromising, thorough-going bold- 
 ness of that twenty-first Article of our Con- 
 fession, which both parties in the church, mo- 
 derate and evangelical, as heartily repudiate as 
 ever they did repudiate that holy man of God, 
 John Campbell, from the ministry, for main- 
 taining the substance of the same truth j name- 
 ly, the veritable gift which Christ is to the 
 reprobate as much as to the elect. Hinc illcB 
 lachrimcs. My mother ! oh my mother ! 
 
 Remark fifth. — The Confession is good 
 against the modern notion of a spiritual coming 
 of Christ (as they term it) ; that is, a work 
 done in the spirit, but not in person, for the 
 end of bringing all things under him upon the 
 earth. Antichrist and all, some thousand years 
 
PREFACE. CI 
 
 before the judgment. Doctors in our church 
 have laboured hard in those days to place the 
 days of refreshing before the coming of Christ 
 in person to judge the earth, and they have 
 spoken of his going away from the earth again 
 with his people as a point of unquestionable 
 orthodoxy. Here what our Reformers declare 
 thereon : '' Received all power in heaven and 
 earth, where he sitteth at the right hand of the 
 Father, inaugurate in his kingdom. Advocate 
 and only Mediator for us j w hich glory, honour, 
 and prerogative, he alone, amongst the bre- 
 thren, shall possess till that all his enemies be 
 made his footstool, as that we undoubtedly be- 
 lieve that they shall be in the final judgment, 
 to the execution whereof, we certainly believe, 
 that the same our Lord Jesus shall as visibly 
 return as that he v/as seen to ascend ; and 
 THEN we firmly believe that the time of refresh- 
 ing and restitution of all things shall come, 
 insomuch that these that from the beginning 
 have suffered violence, injury, and wrong, for 
 righteousness' sake, shall inherit that blessed 
 immortality promised from the beginnings but 
 contrariwise, the stubborn, inobedient, cruel 
 oppressors, filthy persons, idolaters, and all 
 such sorts of unfaithful, shall be cast into the 
 dungeon of utter darkness, where the worm 
 shall not die, neither yet shall their fire be ex- 
 tinguished." This is sound doctrine j I, who 
 am a Millenarian, ask no other confession of 
 my creed ; understanding the day of judgment 
 as the same expression is used in the Scriptures 
 of the time when the day of grace endeth. 
 
Cll PREFACE. 
 
 Remark sixth. — The idea of a church (not 
 the church) given in this precious symbol of 
 our faith, and the faith of our fathers, is true 
 and well worthy of particular notice, in these 
 days, when it is believed that there are but two 
 churches in all this island. The Church of Scot- 
 land, and the Church of England ^ which, in 
 truth, are the only two things so named, that 
 are, properly speaking, not churches, but reli- 
 gious nationalties ; or national communions of 
 churches : a church hath the same relation to 
 the national church, which a person hath to the 
 community, '' Wheresoever then these former 
 notes (sound doctrine preached, sacraments 
 rightly administered, and discipline uprightly 
 ministered,) are seen, and of any time continue 
 (be the number never so few, about two or 
 three), there, without all doubt, is the true 
 church of Christ, who, according to his pro- 
 mise, is in the midst of them : not that univer- 
 sal of which we have before spoken, but parti- 
 cular, such as were in Corinthus, Galatia, Ephe- 
 sus, and other places, wherein the ministry was 
 planted by Paul, and were of himself named 
 the churches of God : and such churches, we 
 the inhabitants of the realm of Scotland, pro- 
 fessors of Christ Jesus, profess ourselves to 
 have in our cities, towns, and places reformed, 
 for the doctrine taught in our churches, con- 
 tained 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 ancients 
 have been reputed canonical, in the which we 
 affirnj, that all things necessary to be beheved 
 
PREFACE. cm 
 
 for the salvation of mankind are sufficiently 
 expressed." The integrity of a church within 
 itself, its power to act in all ways for Christ, 
 its Head, its completeness in all respects, hath 
 nothing to do with Presbytery, Synod, or Ge- 
 neral Assembly, or establishment by the state, / 
 or the like circumstances; which arise out of 
 other obligations, but are in nowise necessary 
 to give a church the same noble standing as 
 the church of Corinthus had, or of Ephesus, with 
 all its gifts of the Holy Ghost, and office-bearers 
 within itself, and power of sending forth men 
 into every region to preach the Gospel. In one 
 word, the church of which I am a minister, 
 while doctrine, sacraments, and discipline are 
 rightly administered in it, is, in the eye of our 
 Jleformers, as true and complete a church, as 
 if it were the limb of a Presbytery, Synod, or 
 General Assembly. This is an awfully import- 
 ant conclusion, and I thank the Reformers for 
 being so explicit upon it. I learned it not from 
 them, but from the patient study of the seven 
 epistles in the Apocalypse. But I rejoice to 
 know that it is the doctrine approved by the 
 Church of Scotland. 
 
 I now dismiss this document, with the highest 
 encomium which I am capable of bestowing 
 upon a work of fallible man. It hath been 
 profitable to my soul^ and to my flock. For 
 several years I was in the habit of reading it 
 twice in the year to my people j and once upon 
 a time when two men whom I wished to make 
 ciders had their difficulties in respect to the 
 
CIV PREFACE. 
 
 Westminster Confession, I found them most 
 cordial in giving their assent to this. So that 
 I may say my own church is constituted upon 
 it. I love it for another reason, that it is purely 
 a Confession of Faith, containing neither mat- 
 ters of church government nor discipline. And 
 if, as I foresee, the faithful of all churches 
 should be cast out of their communions, they 
 could, without forfeiting any of their peculia- 
 rities of government and of worship, find in 
 this standard a rallying point. Its doctrine is 
 sound, its expression is clear, its spirit is large 
 and liberal, its dignity is personal and not dog- 
 matical, and it is all redolent with the unction 
 of holiness and truth. With a very few en- 
 largements of what is implied, but not fully 
 opened, with no changes or alterations, I could 
 give it forth as the full confession of my faith, 
 and I earnestly recommend to the ejected bre- 
 thren, to think seriously of this which I now 
 suggest. 
 
 THE FIRST BOOK OF DISCIPLINE. 
 
 This was drawn up by the same ministers 
 who drew up the Confession, immediately upon 
 the dissolution of the Parliament 1560, wherein 
 the Confession had been ratified and confirmed 
 by the assembled estates of the kingdom. " The 
 parliament dissolved, consultation was had, how 
 the church might be established in a good and 
 godly policy, which by the Papists was alto- 
 gether defaced. Commission and charge was 
 given to Mr. John Winrem sub -prior of St. 
 
PREFACE. CV 
 
 Andrews, Mr. John Spotiswood, John Willock, 
 Mr. John Douglas rector of St. Andrews, Mr. 
 John Row, and John Knox, to draw in a vo- 
 lume the policy and discipline of the church, 
 as well as they had done the doctrine, which 
 they did, and presented it to the nobility, who 
 did peruse it many days. Some approved it, 
 and willed the same to have been set forth by 
 a law J others, perceiving their carnal liberty 
 and worldly commodity somewhat to be im- 
 paired thereby, grudged, insomuch that the 
 name of the Book of Discipline became odious 
 unto them. Every thing that repugned to 
 their corrupt imaginations was termed, in their 
 mockage, devout imaginations. The cause we 
 have before declared 3 some were licentious, 
 some had greedily gripped the possessions of 
 the church, and others thought that they would 
 not lack their part of Christ's coat, yea, and 
 that before that ever he was crucified, as by 
 
 the preachers they were oft rebuked Yet 
 
 the same Book of Discipline was subscribed by 
 a great part of the nobility 3 to wit, the duke, 
 the earl of Arran, the earls Argyle, Glencairn, 
 Marshal, Monteith, Morton, Rothes, lord James 
 after earl of Murray, lord Yeaster, Boyd, Ochil- 
 trie, master of Maxwel, lord Lindsay elder, 
 and the master after lord barrens, Drumlanrig, 
 Lothingwar, Garleiss, Bargany, Mr. Alexander 
 Gordon bishop of Galloway, (this bishop of 
 Galloway, as he renounced Popery, so did he 
 prelacy j witness his subscription of the Book 
 of Discipline, as the rest of the prelates did, 
 who did join to the Reformation) Alexander 
 h 
 
CVl PREFACE. 
 
 Campbell dean of Murray, with a great number 
 more, subscribed and approved the said Book 
 of Disciphne in the tolbooth of Edinburgh, the 
 27th day of January, the year of our Lord God 
 1561, by their approbation, in these words : — 
 ' We who have subscribed these presents, hav- 
 ing advised with the articles herein specified, 
 and as is above-mentioned from the beginning 
 of this book, think the same good, and con- 
 form to God's word in all points, conform to 
 the notes and additions thereto, asked, and 
 promised to set the same forward at the utter- 
 most of our powers J providing that the bishops, 
 abbots, priors, and other prelates and beneficed 
 men, which else have adjoined themselves to 
 us, bruik the revenues of their benefices during 
 their lifetimes ; they sustaining and upholding 
 the ministry and ministers, as is herein speci- 
 fied, for preaching of the word, and ministring 
 of the sacraments.' " 
 
 As the First Book of Discipline is large, I 
 thought it better to print the short sum of it, 
 which was drawn up some few years afterwards 
 by direction of the church, and faithfully ex- 
 presseth the substance of the other. The ori- 
 ginal document was submitted to Parliament, 
 with the following faithful and dutiful com- 
 mendation: — " To the great council of Scotland 
 now admitted to the government, by the pro- 
 vidence of God, and by the common consent 
 of the estates thereof. Your honour's humble 
 servants and ministers of Christ Jesus within 
 the same, wish grace, mercy, and peace from 
 God the Father of our Lord Jesus Christ, with 
 
PREFACE. CVII 
 
 the perpetual increase of the Holy Spirit. From 
 your honours we received a charge dated at 
 Edinburgh the 29th of Aprils in the year of our 
 Lord 1560, requiring and commanding us in the 
 name of the eternal God, as we will answer in 
 his presence, to commit to writing, and in a 
 book deliver to your wisdoms our judgments 
 touching the reformation of religion which 
 heretofore in this realm, (as in others,) hath 
 been utterly corrupted : upon the receipt where- 
 of, (so many of us as were in this town,) did 
 conveen, and in unity of mind do offer unto 
 your wisdoms these subsequents, for common 
 order and uniformity to be observed in this realm 
 concerning doctrine, administration of sacra- 
 ments, election of ministers, provision for their 
 sustentation, ecclesiastical discipline, and po- 
 licy of the church 3 most humbly requiring 
 your honours, that as you look for participation 
 with Christ Jesus, that neither ye admit any 
 thing which God's plain word shall not approve, 
 neither yet that ye shall reject such ordinances 
 as equity, justice, and God's word do specify. 
 For as we will not bind your wisdoms to our 
 judgments further than we are able to prove 
 by God's plain Scriptures : so must we most 
 humbly crave of you, even as ye will answer 
 in God's presence (before whom both ye and 
 we must appear to render accounts of all our 
 facts), that ye repudiate nothing for pleasure 
 and affection of men, which ye be not able to 
 improve by God's written and revealed word." 
 Upon this document also we shall make a few 
 h2 
 
CVlll PREFACE. 
 
 remarks, making our quotations from the larger 
 work. 
 
 Remark first. — The First Book of Disci- 
 pUne is a most comprehensive scheme for the 
 well-ordering of all the churches, and for bring- 
 ing about a unity of faith and practice in the 
 nation j it belongs to the church considered as 
 national, and is the basis upon which the 
 churches which had grown up in Scotland 
 might confederate into one. With a high hand 
 it sets at nought and abolishes the doctrine of 
 transmission of ordination through a regular 
 succession of bishops, and even excommuni- 
 cates the Roman- Catholic clergy from the num- 
 ber of those who have a lawful calling to the 
 ministry. And if the Church of Scotland be a 
 true church of God, it is so in despite of he- 
 reditary ordination, to which it gave no heed, 
 and even went so far as to set aside the impo- 
 sition of hands also. This, however, was soon 
 restored by the Second Book of Discipline set 
 forth some twenty years thereafter. Yet were 
 our Reformers very considerate in their provi- 
 sions for appointing ministers ; none more so, 
 perhaps none so much so as they. And first, 
 they reverence the call of the Holy Ghost, and 
 require the gifts for each office to be sought 
 for and found before any one should desire the 
 office or be inducted thereinto : secondly, they 
 require the call of the people after he hath 
 made proof of his gifts before them : and, 
 thirdly, the examination and approbation of the 
 ministers and elders of the church : and finally 
 
PREFACE. ciX 
 
 his admission by the preaching and prayer and 
 exhortation of some godly minister before the 
 people, without any signature of confession or 
 formula, without the laying on of hands or any 
 ceremony of whatever kind. If the church did 
 not present a person so gifted to the neigh- 
 bouring ministers for examination^which was the 
 proper order, the ministers might present one 
 unto the church, and require of the church to 
 accept him if no good reason were found against 
 him. This is the original constitution of the 
 Scottish Church. There is no mention whatever 
 of attendance at schools or universities for any 
 term of years ; and yet there is a strict proviso 
 that the ministers should be learned as well as 
 godly. And in point of fact, the ministers of 
 this period did as far surpass in learning, as 
 they did in godliness, those who now study in 
 the universities for eight years at the very - 
 least. When I look at the blessed liberty and 
 godly order which Christ's church had amongst 
 us at the Reformation, and compare it with the 
 bondage of forms, and the obstruction of times 
 and circumstances, which now prevails, I am 
 grieved at my heart, and cry out in the bitter- 
 ness of my soul for some deliverance. The 
 gifts of the Spirit for the office are not looked 
 for by the Presbyters, but certificates of pro- 
 fessors, and petty attainments in literature and 
 science, a smattering of every thing, and of 
 theology, that is, Calvinistic divinity, among the 
 rest ; and floods of such unspiritual ungifted 
 persons are poured upon the churches. And 
 from these they must make their choice^ or be 
 
ex PREFACE. 
 
 without ministers altogether. This is clean 
 contrary to the platform of our Reformers, who 
 gave the church the privilege not merely of 
 calling from amongst those whom the ministers 
 approved, but expected the church to choose 
 out from among themselves fit persons for the 
 examination and approbation of the ministers 
 and elders. This was the apostolical method, 
 and the method of the early church, and ought 
 to be the method of every church, and without it 
 faithful ministers will never be obtained. The 
 Holy Spirit's supremacy to divide the gifts 
 according to his will, and his judgment, or dis- 
 crimination expressed by the members of the 
 church, are prior to the approbation of the mi- 
 nisters and elders, with whom is deposited the 
 power to invest and institute the person to that 
 office, whatever it is, for which the Holy Ghost 
 hath furnished, whereto the church hath called 
 him. I think the Reformers were wrong in doing 
 away with the act of laying on of the hands of 
 the eldership, which is the sign of giving him 
 the sanction of their authority 3 but it is a 
 secondary thing compared with those great 
 rights which they carefully preserved, and it 
 was soon restored again. There is not, I be- 
 lieve, a more bold rejection of the Papistical 
 impositions, nor yet a more reverent preserva- 
 tion of the apostolical ordinances, than is exhi- 
 bited in this part of our church discipline ; which 
 is now not a dead letter merely, but a perverted 
 ordinance. And what is the fruit of its per- 
 version ? Hundreds of preachers who have no 
 heart to the work nor success in it 3 hungry 
 
PREFACE. CXi 
 
 hangers on, waiting for a bit of bread, instead 
 of bold and fearless propagators of the Gospel. 
 I am one who feel the bondage of this system, 
 and wait on Divine Providence for a call, and 
 the work of the Spirit for a warrant, to restore 
 to the church its ancient liberty. And I believe 
 that I shall not wait long. When it shall please 
 the Holy Ghost to furnish men with gifts to 
 fit them for apostles, prophets, evangelists, 
 pastors and teachers, powers, helps, govern- 
 ments, discemers of spirits, speakers with 
 tongues, and interpreters of tongues, I am pre- 
 pared for my part, and will seek to shew to 
 my brethren their duty to concur with me, in 
 setting such apart, and sending them forth in 
 their several charges. Meanwhile, we must 
 keep what we have, be faithful over it, and 
 wait for better things. 
 
 Remark second. — The other office-bearers 
 were Superintendants, but only for the present 
 necessity, until the churches should be supplied 
 with faithful and able ministers 3 after which 
 the church seems to have contemplated no su- 
 perintendance save that of the Provincial Synods 
 and the General Assembly. Readers were men 
 set to read the Scriptures, with a view to their 
 growing up into the gift of explaining them, 
 and exhorting the brethren ; after which they 
 might take upon them to administer the sacra- 
 ments. For our Reformers did well consider 
 that the chief thing necessary for the holy 
 office of ministering the sacraments, was the 
 gift of explaining and applying the same. 
 The gift of preaching they considered as the 
 title to minister the sacraments ; the laying on 
 
CXIl PREFACE. 
 
 of hands as the appointment to power over that 
 and the other ordinance in a particular place. 
 And because the Papist priests did not minister 
 any word of explanation and exhortation, their 
 ordinances were held not to be rightly admi- 
 nistered. And in this I heartily concur. This 
 office of reader ought to be revived, in order that 
 the Spirit might have liberty to draw out the 
 gifts of his servants, and shew himself in the 
 church, which at present he is entirely prevented 
 from doing. Not a man may open his lips in 
 a church of a thousand persons, save one only. 
 What a shame, what a divergence from the 
 primitive church, and from the platform of our 
 Reformed Church. Elders and Deacons are re- 
 quired to be in every church, and many of each 
 sort are contemplated j and lest the office should 
 be burdensome, election is required annually. 
 This was changed in the Second Book of Disci- 
 pline, whereby the office was made perpetual j 
 as doubtless it was intended to be, unless some 
 fault requiring deposition should arise. The 
 office of the deacon is now all but entirely 
 disused in the Church of Scotland, through the 
 shameful neglect of all discipline j and the office 
 of an elder is little else than a name, or a lay- 
 office. And yet we boast of our primitive sim- 
 plicity, and have almost extinguished these two 
 superior orders of the clergy. Better have 
 an ordinance in any form, however altered, 
 than have it altogether neglected or abolished. 
 My wonder is, that the Church of Scotland, 
 having swerved so far from her original founda- 
 tion, and from the only true foundation of the 
 word of God, should stand at all. It was said 
 
PREFACE. CXlll 
 
 truly in the late debates, that by Acts of Par- 
 liament they stood, and that they might not, 
 without forfeiture, make any alteration from 
 the constitution by Act of Parliament establish- 
 ed. And yet this is the church which yielded 
 up so many martyrs for Christ's royal office in 
 his house ! 
 
 Remark third. — There was an ordinance 
 entitled, " The Prophesying or Interpreting of 
 Scripture J " or, as it is called, ''The Exercise," 
 founded upon this passage, " Let the prophets 
 speak, two or three, and let the others judge ; 
 but if any thing be revealed to another that 
 sitteth by, let the former keep silence. For ye 
 may one by one all prophecy, that all may 
 learn, and all may receive consolation. And 
 the spirits of the prophets are subject to 
 the prophets." This exercise was to be 
 weekly, to the end '' that the kirk have judg- 
 ment and knowledge of the graces, gifts, and 
 utterances of every man within their body 3 
 the simple, and such as have somewhat profited, 
 shall be encouraged daily to study and to 
 prove in knowledge -, and the whole kirk shall 
 be edified : for this exercise must be patent to 
 such as list to hear and learn, and every man 
 shall have liberty to utter and declare his mind 
 and knowledge to the comfort and consolation 
 of the kirk." I ask, where is this ordinance 
 now ? It is sunk into disuetude. How ear- 
 nestly bent the church was upon this exercise, 
 with additions, is declared in the following ex- 
 tract : " And, moreover, men in whom is sup- 
 posed to be any gift which might edify the 
 church, if they were well employed, must be 
 
CXIV PREFACE. 
 
 charged by the minister and elders to join 
 themselves with the session, and company of 
 interpreters, to the end that the kirk may 
 judge whether they be able to serve to God's 
 glory, and to the profit of the kirk in the voca- 
 tion of ministers or not : and if any be found 
 disobedient, and not willing to communicate 
 the gifts and special graces of God with their 
 brethren, after sufficient admonition, discipline 
 must proceed against them, provided that the 
 civil magistrate concur with the judgment and 
 election of the kirk. For no man may be per- 
 mitted as best pleaseth him to live within the 
 kirk of God, but every man must be constrained 
 by fraternal admonition and correction to be- 
 stow his labours, when of the kirk he is re- 
 quired, to the edification of others. What day 
 in the week is most convenient for that exer- 
 cise, what books of Scripture shall be most 
 profitable to read, we refer to the judgment of 
 every particular kirkj we mean, to the wisdom 
 of the minister and elders." — An ordinance of 
 the like kind obtained in the Church of England, 
 which, when Archbishop Parker was required 
 by Queen Elizabeth to suppress, he preferred 
 rather to lay down the primacy. I have no 
 hesitation in saying, that, for want of this 
 ordinance, the Holy Ghost hath been more 
 grieved and quenched than by almost any thing 
 besides ; and our church-meetings, from being 
 for edification of the brethren by the Holy 
 Ghost shewing himself in the variously gifted 
 persons, have become merely places for preach- 
 ing the Gospel, and not for edifying the church. 
 No one feels more than I do the importance of 
 
PREFACE. CXV 
 
 public preaching, with which I would not in- 
 terfere 3 but, surely something is wanting be- 
 sides this for the edification of the church 
 within itself. There are some vestiges of this 
 ancient order in Rosshire, under the name of 
 '' The day of the men," before the adminis- 
 tration of the Sacrament. To revive it, as our 
 churches are now constituted, would cause 
 great confusion, and perhaps do more harm 
 than good ; but the same end might be served 
 by elders gathering the people of their several 
 districts together and presiding over such a 
 holy exercise in their own houses, after the 
 manner of fellowship-meetings. Something of 
 this liberty must be permitted, or else the gifts 
 of the Spirit will never be fully manifested. 
 God help us to set this thing in order. 
 
 Remark fourth. — There was a book of 
 common order, according to which John Knox 
 conducted his church in Edinburgh, and which 
 was commonly adopted by others. This con- 
 tained a set of prayers and offices for the com- 
 mon occasions of the church, and our Reformers 
 were of opinion that there should be daily 
 service in the church, either for sermon or 
 common prayers, with some exercise of reading 
 of Scriptures. It was required, moreover, that 
 one day in every week there should be public 
 worship with a sermon, during which there was 
 to be cessation from business and labour, as 
 well by servant as by master. The Lord's 
 Supper was to be administered at the least 
 four times in the year. Public examination 
 was to be had annually of the knowledge of 
 
CXVl PREFACE. 
 
 every person in the church; and a regular 
 treatise of fasting for the church was prepared 
 by the General Assembly 3 and many other 
 things which I cannot particularize, all of them 
 betokening the life of the church, as our present 
 condition betokens her nighness unto death. 
 What, though to countervail these blessed ordi- 
 nances, there be in the First Book of Discipline 
 some erroneous doctrine on the subject of' the 
 duty of the civil magistrate towards profaners 
 of the holy Sacraments, and of the name of 
 God, as if such were not worthy to live ; it is 
 only one proof amongst many that there still 
 did cleave unto the Reformers some of the 
 evil savour which their spirits had been bap- 
 tized into by the accursed Papistry, as they 
 term it. Upon the whole, therefore, take it 
 for all in all, I admire the First Book of Disci- 
 pline as a very mighty work of the Spirit of 
 holiness and charity and good order. And I 
 devoutly wish we had in our churches one half 
 of the liberty and privilege which we are there 
 required to use. I am much pressed in spirit 
 upon this subject, and beseech the brethren to 
 seek the Lord and set things in order. 
 
 THE SECOND BOOK OF DISCIPLINE. 
 
 No one, who is not acquainted with the his- 
 tory of the Church of Scotland, can conceive 
 the unwearied travail which his ancestors un- 
 derwent between the years 1564 and the year 
 1581 in preparing the Second Book of Disci- 
 pline, not with the view of superseding, but of 
 perfecting the other 3 and though they pre- 
 
PREFACE. CXVll 
 
 vailed not to obtain the ratification and legal 
 enforcement thereof by the civil magistrate, it 
 ought to be looked upon as by far the most de- 
 liberate, and excogitated document, and almost 
 the unanimous voice of our Reformers upon 
 the subject of Discipline. With the more dili- 
 gence, therefore, let us consider wherein it adds 
 to the correctness and completeness of the 
 former. 
 
 Remark first. — While it is declared (chap, 
 ii.) that three out of the five ministers of the 
 word, namely. Apostles, Evangelists, and Pro- 
 phets, were extraordinary and temporary, it is 
 not declared that they are done away with j 
 but, contrariwise, that God " extraordinarily 
 for a time may stir some of them up again." 
 This comforts my mind, which can find in 
 Scripture no hint of any withdrawal of the gifts 
 and callings of God, but, on the other hand, a 
 continual testimony that they are without re- 
 pentance. And I do continually pray, both 
 publicly and privately, that the Lord would re- 
 store such gifted persons to his church for the 
 perfecting of his saints, for the work of the 
 ministry, for the edifying of the body of Christ. 
 I think if ever a man had the gift of apostleship 
 sealed upon him, it was Knox himself, whose 
 labours and whose success are almost unpre- 
 cedented in the annals of the Christian church. 
 And before him, in our land, the same may be 
 said of Columba the Apostle of the Picts, and 
 of Aidan the Apostle of the Northumbrians 
 and Angles. And in the latter days I may 
 say the same of Schwartz and Brainerd. I 
 
CXVUl PREFACE. 
 
 do not mean to place them^ or any other 
 men, by the side of the twelve Apostles, who 
 had from Christ the power of bringing the 
 gift of the Holy Ghost into the church by 
 the laying on of hands. That faculty has 
 ceased -, gifts are now in the church, and not 
 in any order of men. But, because this vice- 
 regal function hath ceased, we may not, without 
 warrant of Scripture, say that the apostolic 
 office hath ceased j and as to the prophetic 
 office, I believe it to be in the church at this 
 day, exercised and practised by those persons 
 who have received the gift of tongues. To the 
 doctrine, that they have been withdrawn by 
 any act of God, I can never subscribe : to the 
 fact that they have not been apparent, I confess 
 with shame and confusion of face ; to the hope 
 that they are all reviving and will soon be all 
 manifested, I cleave with strong assurance. 
 And for this I call upon all Christians to pray. 
 Even common parlance hath denominated 
 Bernard Gilpin the Apostle of the North, and 
 St. Patrick the Apostle of Ireland : and I hope 
 to see the day when not ecclesiastical courts, 
 of which we hear nothing in Scripture save for 
 emergencies, but persons apostolical, evange- 
 lical, prophetical, pastoral, and doctrinal, shall 
 rule over the word of God. As things are at 
 present, I would as soon commit any question 
 concerning doctrine to the town- council of a 
 burgh as to the Presbytery of the bounds, or 
 even to the General Assembly itself. 
 
 Remark second. — The rule over the w^ord 
 is committed to the Pastor, and Doctor or 
 
PREFACE. CXIX 
 
 Teacher : of which orders there should be one 
 in every church ; the former to take the cure of 
 souls, the latter to travail in the word ; the one 
 to administer consolation, edification, exhorta- 
 tion, word, and sacrament ; the other to wait 
 on teaching, and doctrine, and catechising. 
 The elders have no part nor lot in this matter, 
 to whom belongeth government or discipline ; 
 to the deacon, gathering and distribution of 
 the goods ecclesiastical. This division of offices 
 is I think sound, and it were well for every 
 church that it were faithfully observed. The 
 office of doctor or teacher hath failed, and where 
 it still remains in the collegiate churches, it 
 is not according to the ordinance, but merely 
 as a second minister. I have lived to see it 
 revived, and to preside over the revival of it, in 
 the person of one, whom the General Assembly 
 cast out without permitting him a trial by the 
 Holy Scriptures ; and whom, therefore, I con- 
 sider as a sufferer for righteousness' sake. 
 May the Lord speedily revive this office in all 
 the churches. 
 
 Remark third. — Thesefour offices of Pastor, 
 Doctor, Elder, and Deacon, without which the 
 Reformers consider no church rightly consti- 
 tuted, are all put upon the same footing in re- 
 spect of admission ; three things being neces- 
 sary : First, the calling of God and inward 
 testimony of a good conscience : secondly, elec- 
 tion by the judgment of the eldership, and con- 
 sent of the congregation ; none to be intruded 
 contrary to the will of the congregation, or with- 
 out the voice of the eldership : thirdly, ordina- 
 
CXX PREFACE. 
 
 tion by fasting, earnest prayer, and imposition 
 of hands of the eldership. All this I deem to 
 be well ruled ; but I dissent from a limitation 
 put upon the call of God in these words : "There 
 are two sorts of calling ; one extraordinary, by 
 God immediately, as was that of the Prophets 
 and Apostles, which, in kirks established and 
 already well reformed, hath no place." Until 
 I see authority for this in the word of God, I 
 must regard it as a hasty conclusion drawn 
 from a low and faithless estate of the church, 
 and which, if permitted to remain, will per- 
 petuate that estate. I believe that the call of 
 God is neither more nor less than the gift of 
 the Holy Ghost for that particular office; which, 
 being received by any one, he exerciseth before 
 the church, and the church, discriminating the 
 nature and experiencing the edification thereof, 
 doth ask him to be by the proper authority of 
 the eldership instated in that office ; which,being 
 accomplished, every thing is done to preserve 
 the invisible Head, the visible government, and 
 the whole church, in their several rights and 
 immunities. The invisible Head acts in the 
 spirit of the person by the Holy Ghost, working 
 in him a certain power of teaching, miracles, 
 tongues, wisdom, knowledge, or otherwise : the 
 whole church recognizeth this, and are thank- 
 ful, and they wait upon their rulers with their 
 wishes, who, giving heed thereto, and being 
 well satisfied therewith, do straightway institute 
 him in his office. This, I feel assured, is the 
 completeness of the rule. It is very remarkable 
 that the word of wisdom and the word of knoW' 
 
PREFACE. CXXl 
 
 ledge, which are manifestations of the Holy 
 Ghost (1 Cor. xii.), should be assigned as the 
 gifts which severally qualify for the offices of 
 the Pastor and the Doctor. Our Reformers 
 were right in the substance ; they were led 
 astray merely by the use of that distinction, 
 extraordinary and ordinary, for which I cannot 
 find a shadow of authority in the Scripture. 
 
 Remark fourth. — As in the church of Je- 
 rusalem^ Antioch, or Ephesus, those elders who 
 ruled in the word, and those who ruled in the 
 discipline, might and did meet together for the 
 well-ordering of all things within the church, 
 and for sending out men, as Paul and Barnabas, 
 to see how the other churches fared, and to water 
 them, yea, and to plant churches where none 
 already were ; so our fathers, looking reverently 
 to apostolic authority, did ordain likewise ; and 
 the assembly so convening they called the 
 Presbytery or Eldership : for there is no men- 
 tion in the Second Book of Discipline of a 
 kirk-session as distinct from a presbytery. 
 But, on the contrary, the assemblies of the 
 church are declared to be '' of four sorts -, for 
 either they are of particular kirks and con- 
 gregations, one or mo (more), or of a province, 
 or of a whole nation, or of all and divers na- 
 tions professing one Jesus Christ." The first 
 of these is as complete in one congregation as 
 in more ; the former being the rule, the latter 
 the exception j as is set forth in these words : 
 "When we speak of the elders of the particular 
 congregations, we mean not that every parti- 
 cular parish-kirk can, or may, have their own 
 i 
 
CXXll PREFACE. 
 
 particular elderships, especially in landward ,- 
 but we think three, four, more or fewer parti- 
 cular kirks, may have one eldership, common 
 to them all, to judge their ecclesiastical causes." 
 Accordingly, in the towns all the ministers and 
 elders did convene together as it is at this 
 day : and this is the true idea of the Presbytery 
 or Eldership ; being in truth derived from the 
 order of the seven Apocalyptic churches, and 
 of the primitive Culdee colleges, as is distinctly 
 set forth in these words : " This we gather out 
 of the practice of the primitive kirk, where 
 elders, or colleges of seniors, were constitute 
 in cities and famous places." Now to have 
 copied the model, there should have been not 
 a moderator elected at every meeting, but a 
 permanent angel (to use the Scripture expres- 
 sion), or a bishop (to use the expression of the 
 primitive church), or an antistes (abbot, supe- 
 rior, to use the style by which the Culdees ex- 
 pressed the same truth). I maintain, there- 
 fore, that a church with its mJnister, one or 
 more ; its doctor, one or more ; its elders and 
 its deacons, is complete within itself for all 
 purposes whatsoever, either of self-preserva- 
 tion or of propagation : and that the Presbytery, 
 mentioned in Scripture, and in our Books of 
 Discipline, consisted of the eldership of such a 
 church, and I do feel in this respect perfect 
 liberty, acting as the head of the eldership of a 
 church, to do all the acts to which a bishop in 
 the Church of England or a Presbytery in the 
 Church of Scotland feel themselves to be com- 
 petent. Moreover, I feel assured that it is 
 
PREFACE. CXXUl 
 
 the duty of every church so to act. And this 
 is the ordinary jurisdiction ; provincial synods, 
 and national assemblies, and oecumenical coun- 
 cils being extraordinary, to meet emergencies. 
 But when the emergency ariseth, as it did at 
 the last General Assembly of the Church of 
 Scotland, that orthodox men are deposed for 
 heresy, it is the bounden duty of a man to ap- 
 peal to a General Council of Christendom, and, 
 until the appeal be redressed, to keep his footing 
 and do his work only the more valiantly be- 
 cause multitudes have risen up against the 
 truth. These are things which it deeply con- 
 cerneth the church to know and to hold in 
 times like the present, when discipline, in the 
 hands of blind and presumptuous men, threatens 
 dissolution to the truth and to the church it- 
 self. 
 
 craig's catechism. 
 The next official and authoritative document 
 of the Church of Scotland which we have re- 
 published, is entitled, " A Form of Examina- 
 tion before the Communion," drawn up by Mr. 
 John Craig, and commonly called Craig's Ca- 
 techism. It was drawn up by order of the 
 General Assembly, read in their hearing, in 
 the meeting 1592, and by them publicly ap- 
 proved, and ordered to be used in all the 
 churches. My reverence for the authority of 
 the church, as well as my own high satisfaction 
 in this little Catechism, first moved me to use 
 it in my own church for examination of com- 
 municants ) and finding it so very advantage- 
 
CXXIV PREFACE. 
 
 ous, I resolved to republish it at my own 
 charges 3 and doing this, I thought it would 
 not be unseasonable to publish along with it 
 the other ancient documents of our church, 
 which now are hardly known, save to a few 
 men of antiquarian research ; — insomuch that 
 lately, in a meeting of synod, all appeal to 
 them was ridiculed, as if one should talk of 
 the vitrified forts of Scotland. 
 
 Anterior to this time, our church, in that 
 loving spirit of fraternity, of which we have 
 noted another instance, did receive the Ca- 
 techism of the Genevan Church, commonly 
 called Calvin's Catechism, and also the Palati- 
 nate Catechism. There was also the little Cate- 
 chism for young persons before communion, and 
 the Latin Catechism used in schools. Nor were 
 these ever annulled, but continue to this day 
 symbols of that faith upon which our church 
 was founded. I had thoughts of reprinting 
 these four Catechisms, but preferred the Larger 
 Catechism of the Westminster Divines, in tes- 
 timony of my reverence for the labours of that 
 Assembly, and because it is so very ample and 
 sufficient upon all points of doctrine and prac- 
 tice. With respect to Craig's Catechism, I 
 have nothing to say, except that it is a most 
 precious depository of vital truth, and, with 
 one alteration, the best catechism I know. The 
 grounds of this judgment, I will now express. 
 
 Remark first. — It hath an advantage over 
 the Shorter Catechism, in being so entirely di- 
 vested of a systematic form, and being ex- 
 pressed almost entirely in Scripture terms. 
 
PREFACE. CXXV 
 
 Each question and answer generally contain 
 one simple truth, with one text of Scripture 
 to confirm it. And it is so much shorter than 
 the Assembly's Catechism, that I almost wish it 
 might supplant it both in families and schools. 
 Besides the whole subject of our union with 
 Christ, and our deriving nourishment from 
 him in the way of life, sorely overlooked in 
 the Shorter Catechism, is in this excellently set 
 forth. The Shorter Catechism is systematic j 
 Craig's Catechism is Scriptural and simple. 
 The Shorter Catechism is intellectual j Craig's 
 Catechism is vital. 
 
 Remark second. — The subjects of our bond- 
 age through Adam, and our redemption by 
 Christ, are treated of as altogether independent 
 upon our participation with Christ, as mysteries 
 of the faith outward to us, done in God for all, 
 and by us to be believed on, anterior to, and 
 in order to, our coming into the participation 
 thereof. Then that participation through union 
 with Christ by faith, is beautifully opened j and 
 faith is defined to be '' a sure persuasion that 
 he is the only Saviour of the world, but ours 
 in special who believe in him." Here is the 
 common redemption, the particular appropria- 
 tion, and assurance combined together in the 
 definition of faith. Would one believe that the 
 men who cast out the Rev. John Campbell, are 
 the successors of those men who sanctioned 
 this Catechism ? 
 
 Remark third. — ^There is somewhat of in- 
 distinctness in the vth section, of which the 
 first question, "What good things may we 
 
CXXVl PREFACE. 
 
 do now, being regenerated ? " is well answered^ 
 " We may serve our God freely and uprightly." 
 But the following question, " May we do it 
 perfectly according to the law ?" is, if I under- 
 stand it right, erroneously answered, *' No, 
 truly ; for our regeneration is not perfect : " 
 and I say so, because it is expressly written, 
 " That the righteousness of the law might be 
 fulfilled in us, who walk not after the flesh, 
 but after the Spirit" (Rom. viii.3). This in- 
 accuracy leads to one or two more, all arising 
 out of one or other of these two notions, that it 
 is sinful to have temptations in the flesh, or that 
 regeneration is not good against those tempta- 
 tions, utterly to triumph over them. Now, the 
 truth is, that to have the law of the flesh is 
 indeed one part of our original sin, from which 
 we are delivered by Christ's perfect conformity 
 to the law J as we are delivered from the power 
 of death by his resurrection. But the presence 
 of this law of the flesh is no impediment to the 
 holiness of the regenerate man, regeneration 
 being a power of God, able to triumph over it, 
 and to be holy against all its temptations. I 
 would not be the means of publishing what may 
 have the remotest chance of conveying error j 
 and therefore I would alter Questions 37, 38, 
 39, 40, 41 in this way: — 
 
 Q,. 37. May we serve God freely and upright- 
 ly, and perfectly, according to the law ? — A. 
 Yea, truly ; because the righteousness of the 
 law is fulfilled in us, who walk not after the 
 flesh, but after the Spirit (Rom. viii. 3). 
 
 Q, 38. What foUoweth upon that ?— A. A 
 
PREFACE. CXXVll 
 
 continual crucifixion of the flesh, with its cor- 
 ruptions and lusts, and living unto God by the 
 power of the Holy Ghost (Rom. vii). 
 
 Q,. 39. Is the presence of the law of the flesh 
 in our members to be accounted sin ? — A. No 
 surely, while we serve it not, but do ever gain- 
 say and overcome it (1 Pet. iv. 1). 
 
 Q. 40. Whence hast thou assurance of this 
 continual victory over the flesh ? — A. From the 
 spiritual generation, holy life, and spotless 
 death of Christ, notwithstanding he was bone 
 of my bone, and flesh of my flesh. 
 
 Q. 41. What are we then who believe in 
 Christ ? — A. Just in him, and ever deriving 
 from him the will, and the way, and the power 
 to be holy, as he is holy (1 John iii. 6, 7)- 
 
 Q. 42. How is this ? — A. Through a constant 
 faith in Christ, and crucifixion and burial of 
 the natural man. 
 
 The Reformers were so intent, upon the one 
 hand, to establish Christ's righteousness, as the 
 only fountain head of righteousness, and, on 
 the other, the liberty to come at once and be 
 saved by faith in the same, without the works 
 of the law, that they did not give themselves 
 so strenuously as they should have done to de- 
 fine and maintain holiness in the believer as 
 the continual requirement of God, which Christ 
 enabled him to fulfil. They looked at Christ's 
 righteousness for the chief of sinners, as a 
 thing to bring us at once into acceptance with 
 God, and to set us up in a clear conscience : 
 they did not consider it also as a continual sus- 
 tenance in the same state of acceptance, through 
 
CXXVlll PREFACE. 
 
 the preservation of the conscience clean. They 
 spake of the virtue of Christ's blood to cleanse 
 the conscience at all times, but not of the 
 power of Christ's resurrection to uphold us in 
 perfect obedience and purest holiness at all 
 times. It was an omission, not an error ; 
 though, as in the case before us, it betrayed 
 them into forms of doctrine highly pernicious 
 to holiness, and which have now wrought out 
 the heresy, that to say Christ had the law of 
 the flesh is to say he had sin. I wish, instead 
 of the word iynputed, were continually substi- 
 tuted inherent, but derived. Though the Cate- 
 chism comes short in this statement of the 
 Creed, it is always right, in the spirit of its 
 faith 5 and upon the subject of the Sacraments, 
 it is altogether admirable. 
 
 THE NATIONAL COVENANT. 
 
 The first document in the Appendix is the 
 Confession of the English Church, referred to 
 at the beginning of this Preface. Concerning 
 the second document, entitled, " The National 
 Covenant, or the Confession of Faith," we have 
 to observe, that it consisteth of two parts, se- 
 parated at page 137 by a short black line ; of 
 which two, the former is of date 1580, and the 
 other of date 1638. These are, properly speaking, 
 not ecclesiastical, but national, emanating not 
 from the church but from the state. The Confes- 
 sion itself is one of themostnervousprotestations 
 againstthe Papacy that was ever penned} in which, 
 amongst other things, '^ his desperate and uncer- 
 tainrepentance,his general and doubtsomefaith," 
 
PREFACE. CXXIX 
 
 arecondemnedalongwithhisotherabominations. 
 Now this is exactly what has been recently ap- 
 proved by the General Assembly, who have 
 condemned the true doctrine as the height of 
 presumption, and the root of Antinomianism. 
 The latter part contains a succession of acts 
 and statutes, confirming the above Confession, 
 the Coronation Oath, and other muniments of 
 the kingdom, for which the people of all ranks 
 and estates declare themselves willing to live 
 and die. Whether it was right for the nation 
 to do this in the face and without the consent 
 of their king, and in the strength of it to de- 
 fend themselves against their king, is a ques- 
 tion which began to be agitated both in England 
 and in Scotland, and in all other lands at the 
 time of the Reformation. And I have no hesi- 
 tation in saying, that both Knox and Bucha- 
 nan took up erroneous doctrine on this subject, 
 in maintaining that the king of a Christian 
 people might be lawfully resisted by his Chris- 
 tian people, when violating the laws and con- 
 stitutions of the kingdom, and trampling under 
 foot the oaths and covenants whereby he had 
 bound himself. The principle of Lex rex, The 
 law the king, is essentially an erroneous one, 
 inasmuch as it makes the supremacy to stand 
 in a book, and not in a person, and diverteth 
 the ordinance from the ordinance-administra- 
 tor, and from the ordinance-head. It is by 
 persons, not by truths, that God is glorified j 
 and persons, not truths, doth he ordain for 
 the government of his creatures ; and the truth 
 
CXXX PREFACE. 
 
 was never perfected until it appeared in the 
 person of the Son of God, who said of himself, 
 I am the truth. Buchanan's treatise, " De Jure 
 regni apud Scotos," and Knox's '' First Blast 
 of the Trumpet against the monstrous Regi- 
 ment of Women," contain essentially false doc- 
 trine upon the subject of obedience to the powers 
 that be, which hath wrought like a leaven in 
 the church and realm of Scotland, and may 
 yet exhibit that country as the most formidable 
 seat of radicalism and rebellion in the world. 
 The jealous government of Elizabeth, the sage 
 counsels of her statesmen, and the deep in- 
 sight and reverence of the English Reformers, 
 resisted the same spirit insinuating itself into 
 England, and drew up one of their Articles in 
 distinct and explicit reprobation of it. Driven 
 back by their measures, it sunk down into the 
 deep and secret parts of the nation, and wrought 
 there until it found a head among the the Inde- 
 pendents, and produced the fury and havoc of 
 the Commonwealth, and remains securely seated 
 amongst that body until this day, waiting oc- 
 casion to manifest itself: nor will it wait long^ 
 its day of manifestation and perdition is just 
 at hand. Ah me ! it was a sad thing that the 
 Reformers took the civil arm so much into their 
 service. Had they been content to teach their 
 duties to kings as well as to all other men, and 
 left them to the noble liberty of the servants 
 of Christ Jesus, to give and to grant what char- 
 ters and immunities they pleased to the church 
 and the people, and taught the people to hold 
 
PREFACE. CXXXl 
 
 these as boons during the good pleasure of their 
 rulers, and to resign them when Providence 
 required it, looking for a heavenly inheritance j 
 then the Reformation, instead of being the cradle 
 of insurrection and civil war, of free- thinking 
 and liberalism, as it hath proved, would have 
 been the cradle of witness and martyrdom for 
 the faith and hope of the Lord's coming. 
 
 While I make these allowances and abate- 
 ments from the excellent work of Reformation 
 in general, I must say for the Reformers in 
 Scotland, and their successors, the Covenanters, 
 that they were most disinterested, noble-mind- 
 ed, humble and patient sufferers for the cross 
 of Christ, though in this point they wanted 
 light. They thought that when the Sixth James 
 had sealed to the excellence of the Church 
 of Scotland, before assuming the English 
 crown, and when the Second Charles had done 
 the same by the Covenant, they might be law- 
 fully resisted, if afterwards they should resile 
 from, and act contrary to, their obligations. 
 Which is to make the definition and dignity of 
 the royal office to be not of Divine ordination, 
 but of human agreement ; and to bring in the 
 doctrine of the social compact, and the rights 
 of the people, whose natural fruit is revolution 
 and destruction of all social relations whatever. 
 It is as if a Mohammedan wife having become 
 Christian, should work upon her husband to 
 become Christian also ; and so enjoy the pri- 
 vileges of a Christian wife -, and afterwards, 
 because her husband fell back into Moham- 
 
CXXXll PREFACE. 
 
 medanism, should resist him, and refuse obe- 
 dience to his commandments : or, as if chil- 
 dren should obey the father while he was tender 
 and kind, but throw off their dutifulness when 
 he became rough and stern and wicked : or, as 
 if servants should serve only the gentle master, 
 but refuse obedience to the froward : whereas 
 the Scripture doctrine is to obey all ordinances 
 of man for the Lord's sake. The relation of 
 king and subject, of husband and wife, of parent 
 and child, of master and servant, are older 
 than Christianity, which came to comfort and 
 mollify and redeem them from all evil, not to 
 destroy and subvert them. When they are 
 righteously exercised, let us be obedient and 
 give thanks ; when they are wrongously exer- 
 cised, let us be obedient and rejoice that we 
 are counted worthy to suffer with Christ ; who, 
 when he was reviled, reviled not again, when 
 he suffered, he threatened not, but com- 
 mitted himself to Him that judgeth righteous- 
 ly. — It was noble in the ejected ministers to 
 betake themselves to the mountains, and to 
 wander about in sheep skins and goat skins, 
 and to have their habitation in dens of the earth, 
 *' of whom the world was not worthy ; " but it 
 was wrong in them to take arms, or to permit 
 the people to take arms against the most ra- 
 venous and wicked of the spoilers of the land. 
 They should have taken joyfully the spoiling 
 of their goods, knowing they have in heaven a 
 better and a more enduring substance. It is 
 not a question of casuistry, it is a question of 
 
PREFACE. CXXXIU 
 
 plain and direct Christian morality. I hold 
 without a doubt, that in this matter of resistance 
 our fathers were wrong. 
 
 But should they have obeyed the king, and 
 observed his ordinances in respect to things 
 ecclesiastical J as, for example, in having these 
 beggarly curates who were thrust in upon the 
 church, instead of their right godly pastors ? 
 No, not for a moment. The king of Great 
 Britain had as little right to interfere in the 
 Church of Scotland, as king Uzziah had to 
 interfere in the temple service. It was beyond 
 his ordinance. He could not dissever a pastor 
 from his people, whom God had joined together 
 in one. And I would have died a hundred 
 deaths rather than have allowed any power on 
 earth to dissolve that sacred relationship. What 
 then ? The pastors must preach to their people j 
 and the king's hirelings must have their hire. 
 But if the king will not suffer the people to 
 hear their pastors ? Then the people must obey 
 God rather than the king. No king, no hus- 
 band, no father, no master, hath liberty or 
 power to make one of God's creatures do wrong j 
 that is what no servant of God can require ; and 
 inasmuch as any ostensible office-bearer of God 
 doth so require, he is a real and efficient ser- 
 vant of the devil, who is the author and insti- 
 gator of all wrong. — But is not this resistance ? 
 Yea 3 resistance unto blood. But resistance 
 for what sake ? For conscience sake. Not for 
 the sake of rights political, nor properly ter- 
 restrial, but for the kingdom of heaven's sake : 
 not resistance with weapons of the flegh, but 
 
CXXXIV PREFACE. 
 
 with spiritual weapons, which are the girdle of 
 truth, the breast-plate of righteousness, the 
 helmet of salvation, the shield of faith, and 
 the sword of the Spirit, which is the word of 
 God, and the continual strength of prayer. 
 Now, because the chief labour and persecution 
 and death of the Covenanters was of this kind, 
 patient suffering for righteousness sake, God 
 did so abundantly countenance the work, and 
 by such wonderful providences did bring it out 
 triumphantly : so that I can glory in it as a 
 great work of God, though I disapprove the 
 ostensible creed which they gave out upon this 
 subject of resistance, believing it to be the be- 
 ginnings of that insubordination and revolution 
 which now filleth Christendom. It was a root 
 of bitterness which hath grown up and troubled 
 the flock, whereby many, almost all, have been 
 destroyed. The principle is. We must give up 
 all the world contains for Christ willingly, yea 
 joyfully ; but Christ v.e must not give up for 
 all the world contains 3 — a truth which I am the 
 more patient to inculcate, because there is hardly 
 a man, save those who are looking for His com- 
 ing, who believe it, and who is not ready at any 
 time to act against it. 
 
 THE DIRECTORY FOR FAMILY WORSHIP. 
 
 While, with that single exception of a false 
 opinion, rather than a false faith, I do heartily 
 approve and greatly commend, yea and glory 
 in, the wrestlings of the Church of Scotland 
 during almost a whole century of grievous op- 
 position and persecution from the powers that 
 
PREFACE. CXXXV 
 
 be, I am still more delighted and rejoiced by 
 the unwearied care with which she gave herself 
 to cultivate amongst the people the seeds of 
 vital religion, and to order the whole kingdom 
 after a godly sort. One of these breathing times 
 of rest she enjoyed between the great assembly 
 of 1638, and the restoration of Charles II. in 
 1660 3 and notwithstanding that the Presby- 
 terians of Scotland were agitated by so many 
 wars, first with the Royalists, and then with 
 the Independents, the church did address her- 
 self with so much faith and patience to the 
 work of evangelizing and edifying the people, 
 that it was like a second Reformation to the 
 land, and raised up a generation capable of 
 enduring the furnace of persecution which was 
 seven times heated during the thirty years fol- 
 lowing. One of the instruments by which the 
 spiritual husbandry was carried on, is exhibited 
 to us in the next of the documents, which we 
 have thought it good to republish. It is entit- 
 led, " The Directory for Family Worship," and 
 was agreed upon by the General Assembly in 
 the year 1647, and enjoined upon the observa- 
 tion of all the people. I earnestly commend 
 it to all families, especially to the families of 
 my own flock, with one or two remarks proper 
 to our condition in the heart of a great city. 
 
 Remark first. — The caution given (section 
 III.) against any one, however otherwise qua- 
 lified, taking upon him the interpretation of 
 the Scriptures, unless he be duly called thereto 
 by God and the church, is very wholesome and 
 safe ; provided it be not carried to the extent of 
 
CXXXVl PREFACE. 
 
 preventing the head of the family, or the con- 
 ductor of the worship from his proper function 
 as the instructor and counsellor of the family, 
 which the former hath in right of his baptismal 
 engagements, the latter hath delegated to him 
 as the leader of the worship, and the reader of 
 the word. For, while interpretation is inter- 
 dicted to all but those who are appointed to 
 rule in the word and doctrine, it is declared to 
 be a commendable thing, that all confer, and 
 make a good use of what has been read. The 
 church opens the mouth of the heads of fami- 
 lies to every thing but trespassing upon the 
 office of the minister of the word, permitting 
 exhortation against sin, warning of judgment, 
 application of the promises for comfort, and 
 enforcement of the duties ; and, in general, 
 pressing home of the things which have been 
 read. Moreover, it is very clear from section 
 VIII. that while the church requireth all her 
 people to be subject unto those who rule in the 
 word, and not to meddle with their office, it 
 doth expect that all heads of families should 
 give reverent heed to what is delivered in the 
 congregation, and break down the same to their 
 families afterwards. And if to their families, 
 they be required to hold forth the interpreta- 
 tions, doctrines, counsels, and instructions 
 which have been held forth to them in the 
 church, then surely to other families and com- 
 panies of ignorant people who may dwell be- 
 side them, far from the means of grace, and 
 the knowledge of the true God. In a country 
 like Scotland^ which was all supplied with 
 
PREFACE. CXXXVll 
 
 ministers of the word, this case needeth not to 
 be provided for 5 but in a great city like London, 
 over the families of which there are no efficient 
 pastors, insomuch that not one family in a 
 hundred can be considered as so conditioned, 
 it surely is permitted to any godly person to go 
 forth from the congregation among the ignorant 
 and perishing people, and do whatever he can 
 to convey to them the instruction which he hath 
 himself received through the ministration of 
 the word. I have seen too much the evil of 
 unproved men taking upon them to interpret 
 the word with authority, to desire that any of 
 the congregation should break loose from the 
 wholesome restraint here laid down 3 while I 
 devoutly desire, nay, and enjoin it as a duty 
 upon every one who has time and opportunity, 
 without neglecting his own duties, to go forth 
 and communicate the substance of that instruc- 
 tion which he hath heard and learned, and felt 
 to be profitable to his own soul. The spirit of 
 the caution is, ' Do not take upon you to origi- 
 nate, but be at all pains to convey and commu- 
 nicate the interpretations which you have re- 
 ceived through the ordinance of preaching. Be 
 not many masters or preachers in the word, 
 but be all communicators of the gift and grace 
 which you have freely received. Freely ye have 
 received, freely give.' 
 
 Remark second. — Persons of quality (sec- 
 tion IV.) are encouraged to entertain in their 
 families persons approved by the Presbytery for 
 performing family exercises, and taking a spi- 
 ritual charge of the household. I do greatly 
 k 
 
CXXXVIU PREFACE. 
 
 desire and continually pray that such families 
 in our great cities, as can afford it, would enter- 
 tain in their houses young men who have sepa- 
 rated themselves to the preaching of the Gospel, 
 that they may go in and out amongst the igno- 
 rant all the day long, and endeavour to bring 
 the Gospel to the ears of the people, who are 
 living as remote from it as if they had their 
 habitation in the heart of the Arabian desert. 
 And I give it as my opinion, that if God by his 
 grace should stir up in the congregation young 
 men, who were willing to forsake all for preach- 
 ing the Gospel, and to submit their gifts to the 
 inspection of the minister who rules in the 
 word, with the consent of the eldership, that 
 such an one might be lawfully set apart to the 
 office, and might be profitably entertained by 
 the heads of families in the flock to evangelize 
 this heathenish city j and, if he desired it, might, 
 yea, and ought to be sent into the villages round 
 about, and into other nations, to the very ends 
 of the earth. And I feel assured that the work 
 of God will never be rightly done, while it is 
 under the power of the unwieldy mechanism 
 which is now brought to bear upon it. The 
 General Assembly's Mission, as they call it, is 
 the proof of what I say. I feel assured that this 
 state of bondage cannot last ; and that if God's 
 people pray diligently, deliverance will soon 
 come. 
 
 Remark third. — In section XII. of this Di- 
 rectory are contained instructions and injunc- 
 tions concerning the work of mutual edification 
 among the members of the body of Christ, out 
 
PREFACE. CXXXIX 
 
 of which grew the fellowship-meetings and 
 prayer-meetings, once so frequent throughout 
 Scotland, and so profitable to the rearing up 
 of men for the offices of the church. In them 
 the Spirit began to shew himself, and the report 
 was borne to the minister, who straightway took 
 order that such a gifted person should be 
 rightly trained up for the work of the ministry. 
 Here also were the gifts for the eldership mani- 
 fested, and for the other offices in the church. 
 All this work of edifying the flock is now cast 
 upon the minister, who, if he be faithful, hath 
 too heavy a burden, and, if faithless, then the 
 whole edification of the parish is shipwrecked 
 during his incumbency. It is apparent from the 
 whole scope of the direction, that, by this vitality 
 of the whole body, the church expected that the 
 body should be nourished, and that the pastor's 
 part lay in superintending and overseeing the 
 whole scene of religious activity. I thank God 
 that I begin to see the same work of mutual 
 edification beginning to revive in my flock j 
 and I pray that it may grow up into that per- 
 fection which is set forth in the Epistle to the 
 Ephesians : '' From whom" (Christ, the Head) 
 '' the whole body fitly joined together and com- 
 pacted by that which every joint supplieth, ac- 
 cording to the effectual working in the measure 
 of every part, maketh increase of the body into 
 the edifying of itself in love." 
 
 OVERTURES OF GENERAL ASSEMBLY, A. D. 1/05. 
 
 Concerning this document, of which I have 
 never been able to find another copy than that 
 k2 
 
CXl PREFACE. 
 
 from which this is reprinted, I can find no fur- 
 ther information than what is contained in a 
 printed Act of Assembly 1704, and an Act of 
 the Assembly 1705, not printed, but noticed in 
 the list of unprinted Acts. The twenty-fifth 
 Act of Assembly 1704, is entitled " An Act, 
 anent preparing a Form of Process, and the Over- 
 tures concerning Church Discipline }" whereby 
 a committee is appointed to prepare the same, 
 and transmit them to the Presbyteries for their 
 approval against the next Assembly, which is 
 " to order what is to be done therewith, as they 
 shall think meet." Among the list of unprinted 
 Acts of the Assembly 1705, session 3, is this 
 notice : '' Recommendation anent buying the 
 Overtures for Discipline, which are reprinted 
 according to the twenty-fifth Act of the late 
 Assembly." Not having access to the Assembly 
 Records, I am not able to say whether the Pres- 
 byteries had approved these overtures, so as to 
 give them the force of positive laws, but do 
 suppose so from the tenor of the recommenda- 
 tion. However this may be, I have thought it 
 good to reprint them for several reasons. 
 
 This document, bearing date 1705, exhibits the 
 mind of the church on the subject of discipline 
 at the beginning of her last period, the period 
 of her freedom from jDcrsecution, which began 
 at the Revolution. There is a great declension 
 from the period between the famous Assembly 
 at Glasgow 1638, and the Restoration in 16G0, 
 and still a greater declension from the brightest 
 period of our Reformed church from 1560 to 
 1610. The Acts of Assembly from the Revolu- 
 
PREFACE. CXli 
 
 tion, which begins this last period, I have read 
 with great care, and cannot but lament how the 
 gold is become dim, and the fine gold changed 
 from the time of the first and second books of 
 discipline. There is a hard legal spirit, a cha- 
 racter of business transactions, a hiding of prin- 
 ciples, whether doctrinal or ecclesiastical, and 
 in general an unlearned character, which be- 
 speak the church fast falling from the catholic 
 spirit of the universal church into the minute 
 details of a body incorporated by Acts of Par- 
 liament. One cannot but admire the diligence 
 to plant Scotland with churches, and to take 
 order for the good government of the whole 
 kingdom. The Assembly is fulfilling its duty to 
 the king and the country faithfully, so far as 
 details and regulations go ; but its duty to the 
 great Head of the church, to preach the Gospel 
 to every creature under heaven, it is overlooking 
 very much. That spirit of legal formality, of life- 
 less order, is growing, which is now consummated, 
 like a huge system of agricultural labour, without 
 any sowing of seed, or propitiating of the dews 
 of Heaven. Plenty of management, but neither 
 seed to sow, nor rain to moisten the earth. 
 And, accordingly, so early as the Assembly 
 1720, we find the spirit of formality beginning 
 to act against the spirit of doctrine in the matter 
 of the Marrow controversy ; which hath gone 
 on with a progressive course until this year, 
 when it hath prevailed to trample all doctrine 
 triumphantly under foot, both the doctrine of 
 the Father's love to all men, of Christ's incar- 
 nation in the flesh of all men, of the Holy 
 Ghost's working assurance in them who believe ; 
 
Cxlii PREFACE. 
 
 — yea and hath made the Confession of Faith, 
 and not the Scriptures, the book of ultimate 
 appeal 5 and hath condemned a book without 
 exhibiting propositions of error, and placed its 
 author under stigma of heresy without once 
 citing him, or permitting him a hearing. Of 
 which the like was not done by the Councils 
 either of Constance or of Trent. There wanteth 
 further but one other decree, to bring these acts 
 to bear upon those who are seeking to enter the 
 ministry, and upon those who are seeking sealing 
 ordinances, in order to lock the church as fast 
 in apostasy as Rome hath been since the decrees 
 of Trent were embodied in the Creed of Pope 
 Pius IV. And even this was attempted last 
 Assembly, first by the overture of one evangelical 
 doctor, and then by the motion of another. 
 Oh ! how little these poor forsaken men know 
 what they do. 
 
 Nevertheless I have deemed it good to ex- 
 hibit the form of the mind of the church at the 
 beginning of the last century, that men may 
 take it up and compare it with the present state 
 of the poor Church of Scotland, *' blind, mi- 
 serable, and naked J " abounding in ignorance 
 and pride, in formality and error, destitute, or 
 almost so, of unction, orthodoxy, and charity. 
 
 Remark first. — The first six sections re- 
 spect the Kirk-session which is composed of 
 the minister, the doctor, the elders, the dea- 
 cons, and the clerk, or scribe or recorder of 
 each church 3 permitting thereto the ordering 
 of every thing concerning the word and the sa- 
 craments and the discipline, in which the vita- 
 lity of a church consisteth. It answereth to 
 
PREFACE. CXliii 
 
 the angel and the elders of the apostolical 
 times, the bishop and the clergy of the primi- 
 tive church, the bishop and the elders of the 
 Culdee churches. And though the Presbytery 
 hath now acquired a distinct and separate ex- 
 istence, which it had not according to the First 
 and Second Books of Discipline, it is only a 
 court of delegates from the several Kirk- ses- 
 sions within its bounds, having no conformity 
 with any primitive institution, and being in- 
 tended only for the supervision of the several 
 churches in order to preserve unity ^ not to 
 usurp any of their prerogatives, or to super- 
 sede aught of their jurisdiction. This is a most 
 important remark, because it hath come to be 
 not only opinion but also doctrine, that the 
 Presbytery, and not the Kirk- session, is the 
 thing written of in Scripture under the name 
 TTprja^vTspov, and in our symbolical books under 
 the name Eldership. So also I find in the 
 Church of England that the bishops have con- 
 trived to get into their sole hands the power 
 and dignity which belong to the parish clergy. 
 This I steadily resist as an imposition. The 
 Kirk- session wanteth nothing to give it full 
 power to do every act which pertaineth to a 
 church ; it is a complete responsible depository 
 of the authority of the great Head of the church. 
 And so far as I can understand it, the presbytery 
 is instead of the superintendant ; and the super- 
 intend ant is a sort of relic of the Apostle or 
 Evangelist. The Synod is the old provincial 
 council of bishops and presbyters. The General 
 Assembly is the national one. But what this 
 presbytery is more than the eldership of any 
 
Cxliv PREFACE. 
 
 church I cannot see, unless it be for doing by 
 means of a court what was originally done 
 by the Apostle or Evangelist j as they say in 
 civil affairs, the putting of that personal right 
 into commission until its proper owners shall 
 appear. I hope the Holy Ghost will soon seal 
 some men to the Apostolical and Evangelical 
 office, and that the court of delegated commis- 
 sioners will then resign their trust. 
 
 Remark second. — Let not the former re- 
 mark be understood as intending any thing 
 against the Presbytery, but as advancing the 
 Eldership of each church, the Kirk- session, into 
 its proper dignity. For, as hath been set forth 
 above, while I believe that every church or 
 communion of the faithful, under its eldership 
 and its angel, is fully competent to, and alto- 
 gether responsible for, the fulness of the Holy 
 Ghost to do and to suffer, to preserve and to 
 propagate the faith, I do likewise believe that to 
 unite these churches under their several pas- 
 tors and doctors into one, there is an ordinance 
 of God sacred and essential to the completeness 
 of the church, as the one body of Christ j name- 
 ly, the ordinance of Apostles and Evangelists, 
 who were as it were the bands and joints which 
 linked and bound the many churches or mem- 
 berships of Christ's body into one. For while 
 every church hath an organic life within it- 
 self, to make increase of the body in love, 
 all the churches do form one body, for the 
 manifestation of the unity of the Spirit of 
 Jesus Christ : and in holding this point the 
 Presbyterians and Episcopalians have the 
 advantage of the Independents ; while these 
 
PREFACE. CXlv 
 
 again have somewhat the advantage of us in 
 maintaining, at least practically, better than 
 we do, the completeness of each church within 
 itself 5 this intercommunion of church with 
 church throughout the whole world was pre- 
 served by an ordinance of the Spirit, which like 
 all his ordinances standeth in gifted persons, not 
 in ecclesiastical courts. '' When he ascended 
 up on high, he gave some (not to some) apostles, 
 some evangelists, some prophets, some pastors 
 and teachers, for the perfecting of the saints, for 
 the work of the ministry, for the edifying of the 
 body of Christ." Now the persons who bound 
 the churches into one, were the Apostles and 
 Evangelists. How these two were distinguished 
 from each other I stay not to examine particu- 
 larly 3 but my notion is, that the Apostle planted 
 churches, the Evangelist watered the churches 
 w^hich had been already planted. Neither of 
 these was the episcopal office, and to mix them 
 up with the bishop, or the overseer, or the 
 angel of a church, is to confuse things entirely 
 distinct. This has been done in some measure 
 in the Church of England -, and in the Church 
 of Scotland it was done also in the superin- 
 tendant. These institutions are good, are better 
 than the presbytery, inasmuch as they preserve 
 the personal character of these bands and joints 
 of the churches ; but not so good, inasmuch as 
 they confuse the vocation, and the gift, and 
 office of the pastor with the higher calling of 
 the Apostle or Evangelist, which the pres- 
 bytery doth not. But the way of a presbytery 
 is worse than the way of a bishop or superin- 
 
exlvi PREFACE. 
 
 tendant, inasmiicli as it hath drawn away from 
 each church its independent and indefeasible 
 completeness^, and made the same to stand in a 
 confederacy of some half dozen or even score of 
 churches, meeting once a month by delegation ; 
 which is a nonentity in the Scriptures, and a 
 solecism in ecclesiastical polity, and not au- 
 thorized by our Reformers, and hath crept into 
 use by the spirit of formality. As hath been 
 said above, I look upon the presbytery as a 
 body of commissioners holding the office of the 
 apostleship or evangelist in commendam until fit 
 persons for taking it in charge be raised up by 
 the Holy Spirit -, — a time which I believe to be 
 near at hand. 
 
 Nevertheless I am exceedingly pleased with 
 the instructions given to presbyteries in these 
 Overtures on Discipline, as exhibiting a very 
 beautiful and complete view of the constitution 
 and occupation of these bodies, which makes 
 me blush with shame upon every remembrance 
 of what I have witnessed in the present goings- 
 on of presbyteries. The matter is digested into 
 two chapters, which are the viith and viiithj 
 whereof the former entreateth of the " method 
 of proceeding," the latter of the " parochial 
 visitations." They ought to meet every third 
 week, but in the first and second periods of the 
 church when the idea of presbytery was the 
 eldership of each church, or the collected elder- 
 ship of one or two contiguous congregations or 
 churches, and not a delegation from the several 
 elderships, they were required to meet every 
 week. They were to be opened by one of the 
 
PREFACE. Cxlvii 
 
 brethren exercising or making upon a text after 
 the manner of the doctor, and adding after the 
 manner of the pastor ; to qualify us for which 
 excellent ordinance we are required when stu- 
 dents of divinity to write such an exercise with 
 additions. This being finished, the presbytery 
 proceeded to censure or give their judgment 
 upon the exercise ; and thereafter they held a 
 public disputation upon some common head of 
 doctrine every first presbytery of the month. 
 They then were to proceed to the work of ex- 
 amining the gifts of those who sought office 
 in the church, and of ordaining them to their 
 several charges ; and after this they sat as a 
 court of appeal, to hear any causes of discipline, 
 and to heal any breaches, which the several 
 churches had not been able to settle within 
 themselves. — In all this I perceive a very godly 
 ordinance, as unlike that which now passeth 
 under the name as well can be ; and likewise 
 I discern a relic of the old apostolic power 
 which Paul exercised of gathering the elders of 
 the church together and giving them a charge, 
 which is also kept up in the episcopal visita- 
 tions of the Church of England : likewise of the 
 angel's power over the several congregations or 
 churches in any city, like Ephesus for example : 
 but I can find no authority for dispensing with 
 a constant head, and adopting in stead thereof 
 a changing moderator. There is something 
 surely uncanonical in this ordinance j which I 
 have no doubt hath come from the presbytery 
 regarding itself in the light of a synodical 
 court. It is a strange mixture of synodical. 
 
CXlviii PRFPACE. 
 
 personal, and congregational rights, which I 
 cannot justify though I can thus shew the 
 fountains of the several jurisdictions. — The 
 laying on of hands for authority, is an assump- 
 tion of that which belongs to the angel and 
 eldership of each church, the visitation of the 
 churches is a right derived from the apostolical 
 office, and perhaps the exercising upon a pas- 
 sage of Scripture from the evangelist, and cer- 
 tainly the sitting as a court of review with an 
 elective moderator, is derived from the pro- 
 vincial synod. — The viiith section, entitled " Of 
 Parochial Visitations by the Presbytery," opens 
 more light into the state of the church at these 
 times, compared with its present state, than 
 whole volumes could do. I do recommend it 
 to the perusal of all persons in the Church of 
 Scotland, as fitted by God's blessing to do away 
 with that vain confidence and self-sufficiency 
 which hath swallowed up all humiliation and 
 confession of sin, and brought every man from 
 being a mourner for the corruptions of our 
 Zion, to be a champion, and too often a bully, for 
 every thing, the very worst, which is there found 
 smelling rank to heaven and crying for ven- 
 geance. — The ixth, "Of Visitation of Families," 
 the xth, '' Of Sanctification of the Lord's -Day, 
 and observing Fast and Thanksgiving-Days," 
 are all full of the odour of sanctity, and contain 
 most wise precautions against the growth of 
 wickedness in the church. Whence then the 
 present distress ? From the shepherds, from the 
 unfaithfulness of the administrators to these 
 excellent ordinances, who have gradually let 
 
PREFACE. Cxlix 
 
 them drop out of use, and out of mind, until 
 they have become a dead letter, or are revived, 
 as in the case of the visitation of the parish of 
 Row, in order to convert the salutary rod of 
 discipline into a sceptre of iron for dashing out 
 the brains of faithful ministers. The universi- 
 ties, and above all the University of Edinburgh, 
 where the ministers of the church are reared, 
 the abuse of patronage ; the self-seeking of the 
 heads of corporations, and the public func- 
 tionaries, or, as they might be called, factiona- 
 ries of Scotland -, the secularity of the church 
 courts, the growth of a legal spirit, the miserable 
 state of preaching for three quarters of a cen- 
 tury, have made the well- watered and fruitful 
 garden of Scotland to become a spiritual waste, 
 her presbyteries to become business and con- 
 vivial meetings, or scenes of low and \ailgar 
 strife 3 her kirk-sessions to become almost non- 
 entities j the order of deacons to be abolished ; 
 the office of priest or elder to be prostituted to 
 the vilest interests ; and all things, in one word, 
 from the preaching of the Gospel downward, to 
 become a sore and grievous evil in the sight of 
 God 3 which, if not repented of, will bring 
 down his wrath and indignation upon that 
 whole land like a whirlwind. Of all this evil 
 I impute the chief and almost only blame to 
 the shepherds, who, having such admirable 
 canons of discipline, all and every one of which 
 they bound themselves to observe, have fallen 
 into the grossest ignorance with respect to 
 them, and are at this day found living in the 
 utter neglect, yea, and contempt of them all 3 
 
Cl PREFACE. 
 
 wliich things I speak plainly, because the poor 
 people are blinded, — and sorrowfully, because I 
 would move compassion in the heart of the 
 people, that they may cry unto God for their 
 mother, and find help for her in his tender 
 mercy, which endureth for ever. 
 
 THE WESTMINSTER ASSEMBLY'S LARGER CATE- 
 CHISM. 
 
 In this historical enumeration of the autho- 
 rised documents of the Church of Scotland, I 
 have refrained from noticing the Confession 
 of Faith and Catechisms of the Westminster 
 divines, which were examined and appro^ ed by 
 the General Assembly of the Church of Scot- 
 land in the year 1648. And this I have done 
 because the Church of Scotland had to do with 
 them not directly but indirectly. It is true we 
 had some half-dozen Commissioners in that 
 Assembly of Divines ; but the great body were 
 Puritan ministers of the Church of England, 
 assembled not by w arrant of the king, but of 
 the long parliament, when, by common consent, 
 the constitution of this kingdom was under 
 abeyance J a being essentially an issue of re- 
 publican and revolutionary principles. I never 
 liked that assembly, and would much rather 
 our church had never adopted its books. As 
 it is, however, we must bow to the awards of 
 Providence, and make the best use of them. 
 While I prefer beyond all measure the labours 
 of our Reformers, which took so many years 
 to complete them, and grieve exceedingly that 
 they should have been virtually supplanted and 
 
PREFACE. Cli 
 
 buried out of sight by the act of one General 
 Assembly, in a factious time convened j with- 
 out any observance of the Barrier Act, which 
 requireth every act of legislature to pass slowly 
 and patiently through the Presbyteries 3 — while, 
 I say, I lament this other instance of Scottish 
 haste, I am far from disavowing the Westmin- 
 ster Confession, to which I have set my hand, 
 or even disallowing it as an excellent composi- 
 tion upon the whole. But for many reasons I 
 greatly postpone it to our original standards 5 
 under which it ranks, and is subordinated, not 
 they under it. The Westminster Confession is 
 subject to the censure of the original Confession, 
 being adopted under this proviso, that it was 
 foundbythe Assembly of 1647 to be " most agree- 
 able to the word of God, and in nothing contrary 
 to the received doctrine, worship, discipline, and 
 government of this kirk." The truth is, that 
 the Church of Scotland was working with head 
 and hand to proselytize or to beat England 
 into the Presbyterian form of church govern- 
 ment, and therefore adopted these books of 
 the English Presbyterians, thinking there could 
 be no unity without uniformity ; a cruel mis- 
 take which was woefully retaliated upon them 
 in the reigns of the Second Charles and the 
 Second James. It is not with any particular 
 expressions or doctrines of the Westminster 
 Confession that I find fault, but with the general 
 structure of it. It is really an imposition upon 
 a man's conscience to ask him to subscribe 
 such a minute document : it is also a call upon 
 his previous knowledge of ecclesiastical con- 
 
Clii PREFACE. 
 
 troversy, which very few can honestly answer 5 
 and, being digested on a sj^stematic principle, 
 it is rather an exact code of doctrine, than the 
 declaration of a person's faith in a personal 
 God, Father, Son, and Holy Ghost. I find it 
 to be a great snare to tender consciences, a 
 great trial to honest men ; — insomuch that as a 
 pastor I have often been greatly perplexed to 
 reconcile men, both elders and preachers, to 
 the subscription of it. They seem to feel that 
 it is rather an instrument for catching dishonest, 
 than a rule for guiding honest, people ; that it 
 presupposeth men knavish, and prepareth gyves 
 upon their legs, and shackles for their hands. 
 I have a great objection to it, moreover, for 
 mixing up the form of church government and 
 ecclesiastical discipline, with the matter of a 
 man's confession of faith, seeing these are 
 surely not necessary to salvation. In one word, 
 there is a great deal too much of it for rightly 
 serving the ends of a confession ; I greatly 
 prefer the old Confession, and the Apostle's 
 Creed to both. There is no use in hard-fasting 
 men at such a rate -, although it be very neces- 
 sary to exhibit a distinct standard of faith for 
 them to rally under. 
 
 While I say these things of this book as of 
 a human composition, I do solemnly protest 
 against those who maintain that it declares the 
 doctrine. That Christ died only for the elect, and 
 redeemed them, and them only, from the curse 
 and bondage and misery of the Fall ; which were 
 to contradict the truth, that he redeemed every 
 thing which was created upon the earth, and 
 
PREFACE. cliii 
 
 every being who inherits the nature of Adam. 
 This truth is not sufficiently declared, because 
 it was not much called in question : about that 
 time, indeed, it began to be called in question ; 
 and the contrary doctrine, according to Arch- 
 bishop Usher, in his judgment upon the sub- 
 ject, was introduced into England by Ames : 
 and, I suppose, because there were some in the 
 assembly who were given to that error the 
 subject was avoided. But surely it 'was avoided, 
 and neither decreed for nor decreed against ; 
 and, being so, it remains in the state in which 
 they found it, as expressed in our Standards and 
 in the Articles of the Church of England. If 
 I believed that the doctrine of particular re- 
 demption were embodied in the Westminster 
 Confession, I would speak of it in very different 
 language than I have used above ; I would de- 
 nounce it as an ungodly book, and move the 
 church to have it condemned of heresy, instead 
 of exalting it as a standard of orthodoxy. 
 
 The two passages which they quote in sup- 
 port of their pernicious error are these : '' As 
 God hath appointed the elect unto glory, so 
 hath he, by the eternal and most free purpose 
 of his will, fore-ordained all the means there- 
 unto. Wherefore they who are elected, being 
 fallen in Adam, are redeemed by Christ, — are 
 effectually called unto faith in Christ, by his 
 Spirit working in due season, — are justified, 
 adopted, sanctified, and kept by his power 
 through faith unto salvation. Neither are any 
 other redeemed by Christ, effectually called, 
 justified, adopted, sanctified, and saved, but 
 1 
 
Cliv PREFACE- 
 
 the elect only." The last sentence is what 
 they strain at, saying, that it declareth re- 
 demption by Christ to be only for the elect. 
 If the particle had been disjunctive instead of 
 conjunctive, or instead of ayid, I would have 
 allowed the conclusion j but being as it is, I 
 deny it utterly. The thing asserted is, that 
 only the elect have that done for them wKich 
 is described by the combined and united force 
 of these words, ^"^ redeemed, called, justified, 
 adopted, sanctified, and saved." This is the 
 true interpretation of the document. And 
 that it is the one intended is manifest by this, 
 that the whole section is aihrmative of the 
 elect 5 inclusive of them, and when it hath in- 
 cluded them within the proper definition, it 
 negatives all others from that chosen dignity. 
 And of the rest of mankind, it asserteth that 
 they are not so included in the decree of elec- 
 tion, but passed by and ordained to dishonour 
 and wrath, without mentioning whether God 
 hath done any thing for them or not. And 
 why this silence ? Because the subject treated 
 of is '" God's eternal decree," and not the work 
 of Christ the Mediator. — The second passage 
 occurs under this latter head, and is as follows : 
 *^'To all those, for whom Christ hath purchased 
 redemption, he doth certainly and effectually 
 apply and communicate the same, making in- 
 tercession for them, and revealing unto them 
 in and by the word the mysteries of salvation j 
 effectually persuading them by his Spirit to 
 believe and obey ; and governing their hearts 
 by his word and Spirit 3 overcoming all their . 
 
PREFACE. clv 
 
 enemies by his almighty power and wisdom, in 
 such manner and ways as are most consonant 
 to his wonderful and unsearchable dispensa- 
 tion." If the word redemption here used mean 
 purchased from under the curse and bondage 
 of sin, then this passage would be conclusive 
 against the truth 5 which, in the catechism of 
 the Church of England, is expressed thus, 
 '^redeemed me and all mankind j" but, be- 
 cause that word hath no meaning in itself save 
 as is defined by the words with which it is 
 connected, and by which the condition of the 
 bondage is expressed, we must always ascertain 
 this before we can judge of its import. In 
 Rev. vi. 9, it is used of the church and them 
 only, who are purchased for priests and kings 
 unto God ; in 2 Pet. ii. 1, it is used of the re- 
 probate who deny the Lord that bought them, 
 being before ordained unto condemnation. If 
 now we go into the context to ascertain what 
 is the exact thing signified by the word re- 
 demption, we find it to be, " purchased not onlj^ 
 reconciliation, but an everlasting inheritance 
 in the kingdom of heaven, for all those whom 
 the Father hath given unto him 3" that is the 
 same sense in which it is used in Rev. vi. 9 ; 
 and in which we have already seen it used in 
 the iii d chapter of the Confession above re- 
 ferred to. Now to the redeemed in this sense, 
 we are all agreed that Christ doth certainly 
 and effectually apply the same, &c. 
 
 While, therefore, we do exceedingly blame 
 the Westminster divines for being silent on the' 
 great head of orthodox doctrine^ the redemption 
 12 
 
clvi PREFACE. 
 
 of all mankind and of all the material creation, 
 out of the hands of Satan and his wicked angels, 
 which is the very basis of all orthodox truth, 
 the ground whereon God and the sinner meet, 
 we will not allow these divines to be stigma- 
 tized by their indiscreet admirers, as if they 
 had gainsaid the most precious of all the truths 
 of Holy Scripture, denied the love of God to 
 all men and every man, denied the work of 
 Christ for all men and every man. No ; the 
 Westminster divines have enough to bear al- 
 ready for bringing in such a dogmatical con 
 fession of faith, and for seeking agreement at 
 the expense of being silent on a great funda- 
 mental truth of the Gospel : let them not be 
 accused of overturning the foundation. 
 
 Along with the Confession, the Westminster 
 divines drew up two Catechisms, The Larger, 
 and The Shorter, intended to embody the faith 
 and duty of a Christian. Of these, I have re- 
 printed the former with the references to 
 Scripture, as containing a full and sufficient 
 code of Christian doctrine and morality. Taken 
 as a whole, I approve of it very highly, espe- 
 cially the latter part concerning duty which is 
 about three fourths of the whole. As a com- 
 pendium of Christian morals I know of nothing 
 better, and do most earnestlj^ commend it to 
 my flock, and indeed to the whole church. 
 With respect to the doctrine, I think it sufficient 
 in all that concerneth the offices and work of 
 Christ for the elect people of God, and very 
 deficient in all that respects God's goodness 
 and grace to the rest of mankind and to the 
 
PREFACE. clvii 
 
 whole world. In all which concerneth the ap- 
 plication of the Gospel unto the sinner by the 
 Holy Ghost, through faith, with the benefits 
 thereby conveyed and enjoyed, it is also good ; 
 but, in shewing forth the dealing of God with 
 men in their unconverted state, and their 
 wickedness in resisting him, it cometh far 
 short. If it be understood as a Church Ca- 
 techism, for making the members of Christ 
 acquainted with their privileges and obligations, 
 it is one of the most perfect which was ever 
 penned ; but if it be considered as a complete 
 exhibition of the character of God and his 
 actings towards his creatures, it cometh far 
 short indeed. I have always contemplated it 
 in the former sense, and in that sense I do 
 now give it forth to the church. It is not 
 faultless even as a Church Catechism, but its 
 faults are few compared with its excellencies. 
 One constant and common fault of this and all 
 the Reformation standards that I have seen, is 
 to palliate and even to provide for the short- 
 comings, imperfections, and positive trans- 
 gressions of the regenerate 3 which is clean 
 contrary to Scripture, where the regenerate state 
 is presented as a state of holiness, and all men 
 are urged with diligence to attain unto sinless 
 perfection. I agree as to the fact of the re- 
 mainders of sin in the saints ; but I disagree 
 as to the necessity of their being there, and I 
 charge them upon myself and upon all saints as a 
 direct and wilful sin against the Spirit of Christ, 
 which is given to us for complete and not for 
 partial holiness. The time is come to meet 
 
Clviii PREFACE. 
 
 this deficiency of the Reformation doctrine, 
 directly and fully in the face, for by this door 
 hath come in the most abominable heresy that 
 Christ had not the law of the flesh to deal with 
 and to destroy. For they say, if this were so, 
 then he must have been sinful ; for to have 
 flesh with the law of flesh in it, is to be a sinner. 
 We deny this, and assert that all Scripture re- 
 gardeth the regenerate man as holy, as having 
 ceased from sin, the law of the flesh notwith- 
 standing. And this it truly is, not by an artifice 
 of language or a fiction of theology, but of 
 very truth ; because of regeneration it is the 
 native force and property to take the flesh out 
 of its bondage to sin, and give it liberty and 
 power to all holiness. But having argued this 
 matter when treating of Craig's Catechism, I 
 refrain from saying any thing more upon it in 
 this place. While I have lamented, and will 
 ever lament, over the deficiency of these West- 
 minster standards, and the short- coming of all 
 the Reformation divinity upon the subject of 
 God's goodness and grace to every creature 
 which doth on earth abide, I am far from sig- 
 nifying that they are without notices and dis- 
 tinct declarations thereof; but I mean that 
 this, the character of our good Father, doth 
 not appear every where shining out on sinners 
 through these writings, which are often not a 
 transparency, but a veil cast over the face of 
 God ; the veil indeed beautifully embroidered, 
 but still a veil. Therefore the writings of men, 
 and even the best standards of the most or- 
 thodox church, are to be put in an infinitely. 
 
PREFACE. clix 
 
 inferior place to the Holy Scriptures, in every 
 word of which God lives, and breathes, and 
 feels, and acts. And being thus persuaded, I 
 have had my own scruples about re-publishing 
 these standards of the church, much as I ad- 
 mire and love them. But, perceiving how en- 
 tirely the judges of the ecclesiastical courts have 
 forsaken both the letter and the spirit of the 
 laws under which they are beholden to act, I 
 thought it better to proceed with the publica- 
 tion than to delay it any longer. 
 
 One word more before I close this labour 
 of love for the almost desperate Church of 
 Scotland, which we would have healed, but 
 healed she would not be. If those ministers 
 who, in the last General Assembly, condemned 
 the characteristic and essential features of the 
 three persons of the Godhead, the love of the 
 Father, the flesh of the Son, the assurance of 
 the Holy Ghost, will go and in their several 
 parishes preach as they dared to judge ; if they 
 repent not of their deeds, but go on in their 
 ignorance and error, to jDreach that God loveth 
 not every man, and that Christ hath not atoned 
 for the sins of every man by taking the com- 
 mon flesh of every man, and prevailing over 
 all its temptations to present it holy, and that 
 the Holy Ghost doth not work assurance of 
 God's love wherever he worketh faith, they are 
 to be denounced by all God-fearing people as 
 the enemies of souls, and as ministers whose 
 doctrine is not according to godliness. And 
 come what will, every God-fearing man is to 
 separate himself from such a ministry, accord- 
 
Clx PREFACE. 
 
 ing to the canons of the Lord and all the Apo- 
 stles, to '' come out from among them, and be 
 separate, and touch not the unclean thing." 
 But where any minister of the church is faith- 
 ful, the people are to draw around him and to 
 support his hands, and by all means to sepa- 
 rate from those crafty men who are bringing 
 in such heresies J nor to wish them God-speed: 
 for otherwise God will not dwell amongst them, 
 neither will be their God. They have denounced 
 "the orthodox and catholic Doctrine of our 
 Lord's Human Nature " as heresy, and have 
 thus proved themselves to be heretical judges ; 
 and their ministry must be characterised as 
 unfaithful and contrary to sound doctrine, so 
 long as they adhere to those sentiments which 
 were unanimously expressed and applauded in 
 the condemnatory acts of that Assembly. Let 
 the cluirch once more save Scotland from the 
 curse of wdcked shepherds by their faithfulness 
 unto Christ, and their firm reliance upon the 
 preaching of the Gospel. But more of this in 
 another form, if God give me opportunity. This 
 I now send forth, under the charge of the great 
 Head of the church ; to whom I solemnly de- 
 vote it by prayer and fasting, entreating Him 
 to make it a blessing to the poor Church of 
 Scotland just ready to perish. 
 
 EDWARD IRVING. 
 
THE 
 
 CONFESSION 
 
 OF 
 
 THE FAITH AND DOCTRINE, 
 
 believed and professed by the 
 PROTESTANTS OF SCOTLAND, 
 
 Exhibited to the Estates of the same in Parliament, and 
 
 by their public votes authorized, as a Doctrine grounded 
 
 upon the infallible Word of God, August 1560; 
 
 And ratified and established by Act of Parliament 1567, 
 as the public and avowed 
 
 Cflnfession of ifaitf) of tte ©fjurclD of ^cotlanlr ; 
 
 And afterwards 
 
 Further established and publicly confirmed by sundry Acts 
 of Parliaments and of lawful General Assemblies. 
 
 WITH PROOFS FROM THE SCRIPTURE. 
 
 •' And this Gospel of the kingdom shall be preached in all the world, 
 for a witness unto all nations ; and then shall the end come." — 
 Matt. xxiv. 14. 
 
 " For other foundation can no man lay than tliat is laid, wlucU is 
 Jesus Christ."—! Cor. iii. 11. 
 
CONTENTS- 
 
 The Preface. 
 
 ART. 
 
 1. Of God. 
 II. Of the Creation of Man. 
 III. Of Original Sin. 
 iV. Of the Revelation of the Promises. 
 V. Of the Continuance, Increase, and Preservation 
 
 of his Church. 
 VI. Of the Incarnation of Christ Jesus. 
 VII. Why it behoved the Mediator to be very God 
 
 and very Man. 
 VIII. Of Election. 
 IX. Of Christ's Death, Passion, Burial, &e. 
 X. Of the Resurrection. 
 XI. Of the Ascension. 
 XII. Of Faith in the Holy Ghost. 
 XIII. Of the Cause of Good Works. 
 XIV.. What Works are reputed good before God. 
 XV. Of the Perfection of the Law, and the Imper- 
 fection of Man. 
 XVI. Of the Church. 
 XVII. Of the Immortality of the Soul. 
 XVIII. Of the Notes by the which the true Church is 
 discerned from the false, and who shall be 
 Judge of the Doctrine. 
 XIX. Of the Authority of the Scriptures. 
 XX. Of General Councils, of their Power, Authority, 
 
 and Cause of their Convention. 
 XXI. Of the Sacraments. 
 XXII. Of the Right Administration of the Sacraments. 
 
 XXIII. To whom Sacraments appertain. 
 
 XXIV. Of the Civil Magistrate. 
 
 XXV, Of the Gifts freely given to the Church. 
 
PREFACE. 
 
 The States of Scotland, wilh the Inhabitants of 
 the same, professing Christ Jesus his holy 
 Gospel, 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 salvation. 
 
 LONG have we thirsted, dear brethren, to have notified 
 unto the world the sum of that doctrine which we pro- 
 fess, and for the which we have sustained infamy and 
 danger ; but such hath been the rage of Satan against 
 us, and against Christ Jesus his eternal verity, lately 
 now again born amongst us, that to this day no time 
 hath been granted imto us to clear our consciences, as 
 most gladly we would have done ; for now we have 
 been tossed a whole year past, as the most part of Eu- 
 rope, as we do suppose, doth understand. But seeing 
 that of the infinite goodness of our God, who never suf- 
 fereth his afflicted utterly to be confounded, above ex- 
 pectation, we have obtained some rest and liberty, we 
 could not but set forth this brief and plain Confession of 
 such doctrine as is proposed unto us, and as we belieA'e 
 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 the 
 mouths of impudent blasphemers, who boldly condemn 
 
 B 2 
 
4 PREFACE. 
 
 that which they neither heard nor understood : not that 
 we judge that the cankered malice of such is able to be 
 cured by this simple Confession ; no, we know that the 
 sweet savour of the Gospel 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 commu- 
 nicate the bottom of our hearts, lest that they be troubled 
 or carried away by diversity of rumours, which Satan 
 spread eth 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, admonish 
 us of the same in writing ; and we, upon 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 hu- 
 mility we embrace the purity of Christ's Gospel, which 
 is the only food of our souls ; and therefore so precious 
 unto us, that we are determined to suffer the extremest 
 of worldly danger, rather than that we will suffer our- 
 selves to be defrauded of the same. For hereof we are 
 most certainly p ^rsuaded, that whosoever denieth 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 Christ, we firmly purpose to 
 abide to the end in the confession of this our faith. 
 
THE 
 
 CONFESSION OF THE FAITH 
 
 OF THE 
 
 CHURCH OF SCOTLAND. 
 
 And this Gospel of the kingdom shall be preached in a\l 
 the world, for a witness unto all nations ; and then 
 shall the end come." — Matt. xxiv. 14. 
 
 Article I. 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 him whom only we must put our 
 trust (fl), who is eternal, infinite, unmea- 
 sureable, incomprehensible, omnipotent, in- 
 visible (b) ; one in substance, and yet in 
 three persons, the Father, the Son, and the 
 Holy Ghost (c) ; by whom we confess and 
 believe all things in heaven and earth, as 
 well visible as invisible, to have been created, 
 
 (a) Deut. vi. 4 ; 1 Cor. viii. 6 ; Deut. iv. 35 ; Isa. xliv. 
 5, 6. (6) 1 Tim. i. 17; 1 Kings viii. 27 ; 2 Chron. 
 
 vi. 18 ; Psal. cxxxix. 7, 8 ; Gen. xvii. 1 ; 1 Tim. vi. 15, 
 16; Exod. iii. 14, 15. (c) Matt, xxviii. 19 ; 
 
 1 John V. 7. 
 
6 THE SCOTTISH 
 
 to be retained in their being, and to be ruled 
 and guided by his inscrutable providence, to 
 such ends as his eternal wisdom, goodness, 
 and justice hath appointed them, to the 
 manifestation of his own glory (d). 
 
 (d) Gen. i. 1 ; Heb. xi. 3 ; Acts xvii. 28 ; Prov. xvi. 4. 
 
 Art. II. 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 (e) : 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 Ma- 
 jesty of God, who, in express words, had be- 
 fore threatened death if they presumed to eat 
 of the forbidden tree (/). 
 
 (e) Gen. i. 26—28, &c. ; Coloss. iii. 10; Ephes. iv. 24. 
 (OGeniii. 6; ii. 17. 
 
 Art. III. 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 become enemies to God, slaves to 
 
CONFESSION OF FAITH. 7 
 
 Satan, and servants to sin (g) ; insomuch 
 that death everlasting hath 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 (A). 
 
 (g) Psal. li. 5; Uom. v. 10; vii. 5; 2 Tim. ii. 26; 
 Eph. ii. 1—3. (A) Rom. v. 14, 21 ; Rom. vi. 23; 
 
 John iii. 5 ; Rom. v. 1 ; Phil. i. 29. 
 
 Art. IV. 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, 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 head;' that is, he should destroy 
 the work 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 faith- 
 ful from Adam to Noah, from Noah to Abra- 
 ham, from Abraham to David, and so forth 
 to the incarnation of Christ Jesus. All (we 
 mean the faithful fathers under the law) did 
 
8 THE SCOTTISH 
 
 see the joyful day of Christ Jesus, and did 
 rejoice (i). 
 
 {i) Gen. iii. 9, 15 ; xii. 3; xv. 5, 6 ; 2 Sam. vii. 14 ; 
 Isai. vii. 14 ; ix. 6 ; Hag. ii. 7, 9 ; John viii. 56. 
 
 Art, V. Of the Continuance, Increase, and 
 Preservation of the Kirk. 
 
 We most constantly believe, that God pre- 
 served, instructed, multiplied, honoured, de- 
 cored, and from death called to life his Kirk 
 in all ages, from Adam till the coming of 
 Christ Jesus in the flesh (k) ; for Abraham 
 he called from his Father's country, him he 
 instructed, his seed he multiplied (/); the 
 same he marvelously preserved and more 
 marvelously delivered from the bondage and 
 tyranny of Pharaoh (m) ; to them he gave 
 his laws, constitutions, and ceremonies (n) ; 
 them he possessed in the land of Canaan (o) ; 
 to them, after Judges (p), and after Saul (q), 
 he gave David to be king (r), to whom he 
 made promise that of the fruit of his loins, 
 should one sit for ever upon his regal seat (s) ; 
 to this same people, from time to time, he 
 sent prophets to reduce them to the right 
 way of their God (0, from the which often 
 times they declined by idolatry (u). And 
 
 (/c) Ezek. xvi. 6, 14. (I) Gen. xii. &c. (m) Exod. 
 i. &c. (n) Exod. xx. &c. (o) Josh. i. 3 ; xxiii. 4. 
 {p) Judg. i. &c. (9) 1 Sam. 10. (r) 1 Sam. xvi. 13. 
 (s) 2 Sam. vii. 12. (0 2 Kings xvii. 13. («) 2 Kings 
 xvii. 14, 15, &c. 
 
CONFESSION OF FAITH. 9 
 
 albeit that, for their stubborn contempt of 
 j ustice, he was compelled to give them into 
 the hands of their enemies (:r), as before was 
 threatened by the mouth of Moses ( j/), inso- 
 much that the holy city was destroyed, the 
 temple burnt with fire (z), and the whole 
 land left desolate the space of seventy years (a) ; 
 yet of mercy did he reduce them again to 
 Jerusalem, where the city and temple were 
 re-edified, and they, against all temptations 
 and assaults of Satan, did abide till the Mes- 
 sias came according to the promise (b), 
 
 (x) 2 Kings xxiv. 3, 4. (y) Deut. xxviii. 36, 48, &c. 
 (z) 2 Kings XXV, (a) Dan. ix. 2. (6) Jer. xxx ; 
 
 Ezra i. &c. ; Hag. i. 14; ii. 7 — 9 ; Zech. iii.8. 
 
 Art. VI. Of the Incarnation of Christ Jesus, 
 
 When the fulness of time came, God sent 
 his Son, his eternal wisdom, the substance 
 of his own glory into this world, who took 
 the nature of manhead, of the substance of 
 woman, to wit, of a Virgin, and that by ope- 
 ration of the Holy Ghost, and so was born 
 the just Seed of David, the Angel of the 
 great counsel of God, the very Messias pro- 
 mised, whom we confess and acknowledge 
 Immanuel, very God, and very man, two 
 perfect natures, united and joined in one 
 person (c) ; by which our confession, we 
 
 (c) Gal. iv. 4 ; Luke i. 31 ; Matt. i. 18 ; ii. 1 ; Rom. i. 
 3 ; Matt. i. 23 ; John i. 45 ; 1 Tim. ii. 5. 
 
10 THE SCOTTISH 
 
 condemn the damnable and pestilent heresies 
 of Arius, Marcion, Eutyches, Nestorius, and 
 such others, as either did deny the eternity 
 of his Godhead, or the verity of his human 
 nature, or confounded them, or yet divided 
 them. 
 
 Art. VII. Whj/ it behoved the Mediator to 
 be very Godj and very Man. 
 We acknowledge and confess, that this 
 most wondrous conjunction between the 
 God-head and the man-head in Christ Jesus, 
 did proceed from the eternal and immutable 
 decree of God, from which all our salvation 
 springs and depends {d). 
 
 (d) Ephes. i. 3—6. 
 
 Art. VIII. Of 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 (e), appointed him to be our head (f), 
 our brother (g), our pastor, and great bishop 
 of our souls (A) ; but, because that the en- 
 mity between the justice of God and our 
 sins was such that no flesh by itself could or 
 might have attained unto God (z), it behoved 
 that the Son of God should descend unto 
 us, and take to himself a body of our body, 
 
 (e) Ephes. i. 11 ; Matt. xxv. 34. (/) Ephes. i. 22, 23. 
 (g) Heb. ii. 7, 8, 11, 12 ; Psal. xxii. 22. (h) Heb. 
 
 xiii. 20 ; 1 Pet. ii. 25 ; v. 4. (i) Psal. cxxx. 3 ; cxliii. 2. 
 
CONFESSION OF FAITH. 11 
 
 fiesh of our flesh, and bone of our bones, 
 and so become the Mediator between God 
 and man (k) ; giving power to so many as 
 believe in him, to be the sons of God (/), as 
 himself doth witness, '* I pass up to my Fa- 
 ther, and unto your Father; to my God, 
 and your God (m) : " by which most holy 
 fraternity, whatsoever we have lost in Adam 
 is restored unto us again (n) ; and, for this 
 cause are we not afraid to call God our Fa- 
 ther (o) : not so much because he hath cre- 
 ated us, which we have common with the 
 reprobates (p), as for that he hath given to 
 us his only Son to be our brother (q), and 
 given unto us grace to acknowledge and 
 embrace him for our only Mediator, as before 
 is said. It behoved, further, the Messias 
 and Redeemer to be very God and very 
 man, because he was to underly the punish- 
 ment due for our transgressions ; and to 
 present himself in the presence of his Father's 
 judgment as in our person, to suffer for our 
 transgression and in obedience (r), by death 
 to overcome him that was the author of 
 death ; but, because the only God-head 
 could not suffer death (s), neither yet could 
 the only man-head overcome the same, he 
 joined both together in one person, that the 
 
 (/c) 1 Tim. ii. 5. (0 John i. 12. (w) John xx. 17. 
 (n) Rom. V. 17—19. (o) Rom. viii. 15 ; Gal. iv. 5, 6. 
 Ip) Acts xvii. 26. (9) Heb. ii. 11, 12. (r) 1 Pet. 
 iii. 18 ; Isai. liii. 8. (s) Acts ii. 24. 
 
12 THE SCOTTISH 
 
 imbecility of the one should suffer, and be 
 subject to death (which we had deserved) 
 and the infinite and invincible power of the 
 other, to luit, of the God-head should triumph 
 and purchase to us life, liberty, and per- 
 petual victory (t) ; and so we confess, and 
 most undoubtedly believe. 
 
 (0 1 John i. 2 ; Acts xx. 28 ; 1 Tim. iii. 16 ; John 
 iii. 16. 
 
 Art. IX. Of Christ's Death, Passion, and 
 Burial. 
 That our Lord Jesus offered himself a vo- 
 luntary sacrifice unto his Father for us {u) ; 
 that he suffered contradiction of sinners; 
 that he was wounded and plagued for our 
 transgressions {w) ; that he, being the clean 
 innocent Lamb of God (x), was condemned 
 in the presence of an earthly judge (j/), that 
 we should be absolved before the tribunal 
 seat of our God (:) ; that he suffered not 
 only the cruel death of the cross (which was 
 accursed by the sentence of God) (a), but 
 also that he suffered for a season the wrath 
 of his Father (5), which sinners had deserved; 
 but yet we avow that he remained the only 
 well-beloved and blessed Son of his Father, 
 even in the midst of his anguish and tor- 
 
 (w) Heb. X. 4—12. (?0 Isai. liii. 5 ; Heb. xii. 3. 
 
 (j) John i. 29. (j/) Matt, xxvii. 11, 26 ; Mark xv. ; 
 
 Luke xxiii. {£) Gal. iii. 13. {a) Deut. xxi. 23. 
 
 {h) Matt, xx^•i. 38, 39. 
 
CONFESSION OF FAITH. 13 
 
 ment, which he suffered in body and soul to 
 make the full satisfaction for the sins of the 
 people (c); after the which we confess and 
 avow that there remaineth no other sacrifice 
 for sin (d) ; which, if any affirm, we nothing 
 doubt to avow that they are blasphemous 
 against Christ's death, and the everlasting 
 purgation and satisfaction purchased to us 
 by the same. 
 
 (c) 2 Cor. V. 21. {(T) Heb. ix. 12 ; x. 14. 
 
 Art. X. Of his Resurrection. 
 We undoubtedly believe, that insomuch as 
 it was impossible that the dolours of death 
 should retain in bondage the Author of life (e); 
 that our Lord Jesus, crucified, dead and bu- 
 ried, who descended into hell, did rise again 
 for our justification (f) ; and destroying of 
 him who was the author of death, brought 
 life again to us that were subject to death, 
 and to the bondage of the same (g) ; we know 
 that his resurrection was confirmed by the 
 testimony of his very enemies (A), by the 
 resurrection of the dead, whose sepulchres 
 did open, and they did rise, and appear to 
 many without the city of Jerusalem (^) ; it 
 was also confirmed by the testimony of his 
 angels (k), and by the senses and judgments 
 of his Apostles, and of others who had con- 
 
 (e) Acts ii. 24, (f) Acts iii. 26 ; Rom. vi. 5, 9 ; 
 
 Rom. iv. 25. (g)Heb.'ii. 14, 15. (A) Matt, xxviii. 4. 
 (»■) Matt, xxvii. 52, 53. (/c) Matt, xxviii. 5, 6. 
 
14 THE SCOTTISH 
 
 versation, and did eat and drink with him 
 after his resurrection (/). 
 (/) John XX. 27 ; xxi. 7; xii. 13; Luke xxiv. 41 — 43. 
 
 Art. XI. Of his Ascension. 
 
 We nothing doubt, but the self-same body, 
 which was born of the Virgin, was crucified, 
 dead and buried, and which did rise again, 
 did ascend into the heavens for the accom- 
 phshment of all things {m), where, in our 
 names, and for our comfort, he had received 
 all power in heaven and earth {n), where he 
 sitteth at the right hand of the Father, in- 
 augurate in his kingdom, Advocate and only 
 Mediator for us (o) ; which glory, honour, 
 and prerogative, he alone, amongst the bre- 
 thren, shall possess till that all his enemies 
 be made his footstool (p), as that we un- 
 doubtedly believe that they shall be in the 
 final judgment, to the execution whereof, 
 we certainly believe, that the same our Lord 
 Jesus shall as visibly return as that he was 
 seen to ascend {q) ; and then we firmly 
 believe that the time of refreshing and resti- 
 tution of all things shall come (r), insomuch 
 that these that from the beginning have suf- 
 fered violence, injury, and wrong, for righte- 
 ousness sake, shall inherit that blessed im- 
 
 (m) Luke xxiv. 51 ; Acts i. 9. (n) Matt, xxviii. 18. 
 
 (o) 1 John ii. 1 ; 1 Tim. ii. 5. {p) Psal. ex. 1 ; Matt, 
 xxii. 44 ; Mark xii. 36 ; Luke xx. 42, 43. {q) Acts 
 
 i. 11. (r) Actsiii. 19. 
 
CONFESSION OF FAITH. 15 
 
 mortality promised from the beginning (s) ; 
 but contrariwise, the stubborn, inobedient, 
 cruel oppressors, filthy persons, idolaters, 
 and all such sorts of unfaithful, shall be cast 
 into the dungeon of utter darkness, where 
 the worm shall not die, neither yet shall 
 their fire be extinguished (t) : the remem- 
 brance 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 re- 
 strained, 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 re- 
 nounce and forsake that blessed society, 
 which we, the members, have with our Head 
 and only Mediator Christ Jesus (w), whom 
 we confess and avow to be the Messias pro- 
 mised, the only Head of his Kirk, our just 
 Law-giver, our only High Priest, Advocate, 
 and Mediator (w). 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. 
 
 (s) Matt. XXV. 34 ; 2 Tliess. i. 4, &c. (t) Rev. xxi. 
 
 27; Isai. Ixvi. 24; Matt. xxv. 41; Mark ix. 44, 46, 
 48 ; Matt. xxii. 13. (u) 2 Pet. iii. 11 ; 2 Cor. v. 
 
 9 — 11 ; Luke xxi. 27,28; John xiv. 1, &c. (w) Isai. 
 vii. 14; Ephes. i. 22; Col. i. 18; Heb. ix. 11, 15; 
 X. 21 ; 1 John ii. 1 ; 1 Tim. ii. 5. 
 
16 THE SCOTTISH 
 
 Art. XII. Of Faith in the Holy Ghost, 
 This our faith, and 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 (x) ; 
 whom we confess God equal with the Father 
 and with his Son (3/) ; who sanctifieth us, and 
 bringeth us into all verity by his own opera- 
 tion, 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, except 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 (z). And so, as we con- 
 fess, that God the Father created us when 
 we wgre not («) ; as his Son our Lord Jesus 
 redeemed us when we were enemies to 
 him (b) ; so also do we confess that the 
 Holy Ghost doth ^sanctify and regenerate us, 
 without all respect of any merit proceeding 
 from us, be it before, or be it after our rege- 
 
 (j:) Matt. xvi. 17; John xiv. 26; xv. 26; xvi. 13. 
 (3/) Acts V. 3, 4. (z) Col. ii. 13 ; Ephes. ii. 1 ; John 
 ix. 39; Rev. iii. 17; Matt. xvii. 17; Mark ix. 19; 
 Luke ix. 41 ; John vi. 63 ; Micah vii. 8 ; 1 Kings viii. 
 57, 58. (a) Psal. c. 3. {b) Rom. v. 10. 
 
CONFESSION OF FAITH. 17 
 
 neration (c). To speak this one thing yet in 
 more plain words, as we wiUingly spoil our- 
 selves of all honour and glory of our own 
 creation and redemption (d)y so do we also 
 of our regeneration and sanctification (e) : 
 for of ourselves we are not sufficient to think 
 a good thought ; but he who hath begun 
 the work in us, is only he that continues us 
 in the same, to the praise and glory of his 
 undeserved grace (/). 
 
 (c) John iii. 5 ; Tit. in. 5 ; Rom. v. 8. {d) Phil iii. 9. 
 (e) Phil i. 6 ; 2 Cor. iii. 5. (/) Ephes. i. 6. 
 
 Art. XIII. Of the Cause of Good Works. 
 
 So that the cause of good works we confess 
 to be, not our free-will, but the Lord Jesus, 
 who, dwelhng in our hearts by true faith, 
 bringeth forth such works as God hath pre- 
 pared for us to walk in. For this we most 
 boldly affirm, that it is blasphemy to say, 
 that Christ abides in the hearts of such, in 
 whom there is no spirit of sanctification (g) ; 
 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 the Lord Jesus, so 
 long as obstinatel)' they continue in their 
 wickedness ; for, so soon as the Spirit of the 
 
 (g) Ephes. ii. 20; Phil. ii. 13; Rom. viii. 9. 
 c 
 
18 THE SCOTTISH 
 
 Lord Jesus (which God's elect children re- 
 ceive by true faith) taketh possession in the 
 heart of any man, so soon doth he regenerate 
 and renew the same man ; so that he be- 
 ginneth to hate that which before he loved, 
 and beginneth to love that which before he 
 hated ; and from thence cometh that con- 
 tinual battle which is between the flesh and 
 the spirit in God's children : still the flesh 
 and natural man, according to their own 
 corruption, lusteth for things pleasant and 
 delectable unto itself, and grudgeth in ad- 
 versity, is lifted up in prosperity, and at 
 every moment is prone and ready to oflend 
 the Majesty of God (h). But the Spirit of 
 God, which giveth witnessing to our spirit 
 that we are the sons of God (f), maketh us 
 to resist filthy pleasures, and to groan in 
 God's presence for deliverance from this 
 bondage of corruption (k) ; and, finally, to 
 triumph over sin, that it reign not in our 
 mortal bodies (/). This battle hath not the 
 carnal man, being destitute of God's Spirit, 
 but doth follow and obey sin with greediness, 
 and without repentance, even as the devil 
 and their corrupt lusts do prick them (m) ; 
 but the sons of God, as before is said, do 
 fight against sin, do sob and mourn when 
 they perceive themselves tempted to iniquity ; 
 
 (h) Rom. vii. 15, ad ult. ; Gal. v. 17. (0 Rom. viii. 16. 
 (/c) Rom. vii. 24 ; viii. 22. (/) Rom. vi. 12. 
 
 (w) Ephes. iv. 17, &c. 
 
CONFESSION OF FAITH. 19 
 
 and if they fall, they rise again with earnest 
 and unfeigned repentance (n) ; and these 
 things they do not by their own power, but 
 by the power of the Lord Jesus, without 
 whom they were able to do nothing (o). 
 {)i) 2 Tim. ii. 26. (o) John xv. 5. 
 
 Art. XIV. What Works are reputed good 
 before God. 
 
 We confess and acknowledge, that God 
 hath given 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 hath promised to reward (p) : and these 
 works be of two sorts ; the one is 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 
 cull upon him in all our troubles, to reverence 
 his holy name, to hear his word, to believe 
 the same, to communicate with his holy sa- 
 craments {q), 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 (not re- 
 pugning to the commandment of God) ; to 
 save the lives of innocents, to repress ty- 
 
 {p) Exod. XX. 1, 6 ; Deut. v. 6, &c. ; iv. 8. {q) Luke 
 i. 74, 75; Micah vi. 8. 
 
 C 2 
 
20 THE SCOTTISH 
 
 ranny, to defend the oppressed, to keep our 
 bodies clean and holy, to live in soberness 
 and temperance, to deal justly with all men, 
 both in word and deed ; and, finally, to re- 
 press all appetite of our neighbour's hurt(r),- 
 are the good works of the second table, 
 which are most pleasing and acceptable unto 
 God, as these works that are commanded by 
 himself. The contrary whereof is sin most 
 odious, which always displeaseth him and 
 provoketh him to anger ; as not to call upon 
 him alone when we have need, nor to hear 
 his word with reverence, to contemn and 
 despise it; to have or to worship idols; to 
 maintain and defend idolatry ; lightly to es- 
 teem the reverend name of God ; to profane, 
 abuse, or contemn the sacraments of Christ 
 Jesus ; to disobey or resist any that God 
 hath placed in authority (while they pass 
 not over the bounds of their office) (s) ; to 
 murder, or to consent thereto ; to bear ha- 
 tred, or to suffer innocent blood to be shed, 
 if we may withstand it (t) ; and, finally, the 
 transgression of any other commandment in 
 the first or second table, we confess and 
 affirm to be sin (w), whereby God's anger 
 and displeasure is kindled against the proud 
 unthankful world, so that good works we 
 
 (?') Ephes. vi. 1,7; Ezek. xxii. 1, &c, ; 1 Cor. vi. 19, 
 20; 1 Thess. iv. 3, 7; Jer. xxii. 3, &c. ; Isai. 1. 1. 
 (s) 1 Thess. iv. 6; Rora. xiii. 2. {t) Ezek. xxii. 13, &c. 
 («) 1 John iii. 4. 
 
CONFESSION OF FAITH. 21 
 
 affirm to be these only that are done in 
 faith (w), and at God's commandment (x), 
 who in his law hath expressed what the 
 things be that please him ; and evil works, 
 we affirm, not only these that expressly are 
 done against God's commandment (i/), but 
 these 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 hath ever rejected, 
 as by the Prophet Isaiah (z), and by our 
 Master Christ Jesus we are taught in these 
 words, " In vain do they worship me, teaching 
 for doctrine the precepts of men" (a). 
 
 {w) Rom xiv. 23 ; Heb. xi. 6. {x) 1 Sam. xv. 22 ; 
 
 1 Cor. X. 31. (?/) 1 John iii. 4. {z) Isai. xxix. 13. 
 (a) Matt. XV. 9; Mark vii. 7. 
 
 Art. XV. Of the Perfection of the Law, and 
 the Imperfection of Ma?i. 
 
 The law of God, we confess and acknow- 
 ledge 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 (b) ; but our nature is so cor- 
 rupt, so weak, and so imperfect, that we are 
 never able to fulfil the works of the law in 
 perfection (c) ; yea, if we say we have no 
 
 {h) Lev.xviii. 5 ; Gal. iii. 12 ; 1 Tim. i. 8 ;Rom. vii. 12; 
 Psal. xix. 7—11. (c) Deut. v. 29; Rom. x. 3. 
 
22 THE SCOTTISH 
 
 sin, even after we are regenerated, we de- 
 ceive ourselves, and the verity of God is not 
 in us (d). And, therefore, it behoveth us to 
 apprehend Christ Jesus with his justice and 
 satisfaction, who is the end and accomplish- 
 ment of the law, 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 (e) ; for God the Father, 
 beholding us in the body of his Son Christ 
 Jesus, accepteth our imperfect obedience as 
 it were perfect (f) ; and covers our works, 
 which are defiled with many spots (g), with 
 the justice of his Son. We do not mean 
 that we are so set 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 ex- 
 cepted) hath 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 (h) ; 
 and, therefore, whosoever boast themselves 
 of merits of their own works, or put their 
 trust in the works of supererogation, boast 
 themselves in that which is nought, and put 
 their trust in damnable idolatry. 
 
 (d) 1 Kings viii. 46 ; 2 Chron. vi. 36 ; Prov. xx. 9 ; 
 Eccles. vii. 22 ; 1 John i. 8. (e) Rom. x. iv ; 
 
 Gal. iii. 13; Deut. xxvii. 26. (/) Phil. ii. 15. 
 
 (g) Isai. Ixiv. 6. (A) Luke xvii. 10. 
 
CONFESSION OF FAITH. 23 
 
 Art. XVI. Of the Kirk. 
 
 As we believe in one God, Father, Son, and 
 Holy Ghost, so do we most constantly be- 
 lieve, that from the beginning there hath 
 been, and now is, and to the end of the world 
 shall be, one kirk ; that is to say, one com- 
 pany and multitude of men chosen of God, 
 who rightly worship and embrace him by 
 true faith in Christ Jesus (0, 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 
 containeth the elect of all ages, of all realms, 
 nations, and tongues, be they of the Jews, 
 or be they of the Gentiles, who have com- 
 munion and society with God the Father, 
 and with his Son Christ Jesus, through the 
 sanctification of his Holy Spirit (/c) ; and 
 therefore it is called the communion, not of 
 profane persons, but of saints, who, as citi- 
 zens of the heavenly Jerusalem (/), have the 
 fruition of the most inestimable benefits ; to 
 wit, of one God, our Lord Jesus, one faith, 
 and one baptism (m) ; out of which kirk there 
 is neither life nor eternal felicity : and there- 
 fore we utterly abhor the blasphemy of them, 
 that affirm, that men, which live according 
 to equity and justice, shall be saved, what 
 
 (i) Matt, xxviii. 20 ; Ephes. i. 4. (/c) Col. i. 18 ; 
 
 Ephes. V. 23, 24, &c. ; Rev. vii. 9. (/) Ephes. ii. 19. 
 (jn) Ephes. iv. 5. 
 
24 THR SCOTTISH 
 
 religion that ever they have professed. For, 
 as without Christ Jesus there is neither life 
 nor salvation (n) ; so shall there none be par- 
 ticipant thereof, but such as the Father hath 
 given unto his Son Christ Jesus, and these 
 that in time come unto him, avow his doc- 
 trine, and believe in him (o) : we comprehend 
 the children with the faithful parents (p). 
 This kirk is invisible, known only to God, 
 who alone knoweth whom he hath chosen (^), 
 and comprehendeth as well (as said is) the 
 elect that be departed, commonly called 
 the church triumphant, as those that yet 
 live and fight against sin and Satan, and 
 shall hve hereafter (r). 
 
 (n) John iii. 36. (o) John vi. 37, 39, Q5 ; xvii. 6. 
 
 (p) Acts ii. 39. (g) 2 Tim. ii. 19 ; John xiii. 18. 
 
 (r) Ephes. i. 10; Col. i. 20 ; Heb. xii. 4. 
 
 Art. xvii. Of the Immortality of the SouL 
 
 The elect departed are in peace, and rest 
 from their labours (s) ; not that they sleep, 
 and come to a certain oblivion, as some 
 phantastics do affirm, but that they are de- 
 livered from all fear and torment, and all 
 temptation, to which we, and all God's elect, 
 are subject in this life (0, and therefore do 
 bear the name of the church militant : as, 
 contrariwise, the reprobate and unfaithful 
 
 (s) Rev. xiv. 13. (0 Isai. xxv= 8 ; Rev. vii. 14—17 ; 
 xxi. 4. 
 
CONFESSION OF FAITH. 25 
 
 departed have anguish, torment, and pain, 
 that cannot be expressed (u) ; so that neither 
 are the one nor the other in such a sleep, 
 that they feel not their torment, as the pa- 
 rable of Christ Jesus in the xvi th of Luke (w), 
 his words to the thief (a), and these words of 
 the souls crying under the altar ( j/), O Lord, 
 thou that art righteous and just, how long 
 shalt thou not revenge our blood upon those 
 that dwell on the earth ? do testify. 
 
 («) Rev. xvi.lO, 11 ; Isai. Ixvi. 24 ; Mark ix. 44, 46, 
 48. (w) Luke xvi. 23 — 25. {x) Luke xxiii. 43. 
 
 (y) Rev. vi. 9,10. 
 
 Art. XVIIL Of the Notes whereby the true 
 Kirk is discerned from the false ; and 
 who shall judge of the Doctrine, 
 
 Because that Satan from the beginning 
 hath laboured to deck his pestilent syna- 
 gogue with the title of the church of God, 
 and hath inflamed the hearts of cruel mur- 
 derers, to persecute, trouble, and molest the 
 true kirk, and members thereof; as Cain 
 did Abel {a) ; Ishmael, Isaac (6) ; Esau, 
 Jacob (c) ; and the whole priesthood of the 
 Jews, Christ Jesus himself, and his Apostles 
 after him {d): it is one thing most requisite, 
 that the true kirk be discerned from the 
 filthy synagogues, by clear and perfect notes, 
 lest we, being deceived, receive and embrace, 
 
 {(i) Gen. iv. 8. (h) Gen. xxi. 9. (c) Gen. 
 
 xxvii. 41. {d) Matt, xxiii. 34 ; John xv. 18 — 20, 
 
 24 ; xi. 47, 53 ; Acts iv. 1^3 ; v. 17, 18. 
 
26 THE SCOTTISH 
 
 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 the horrible harlot, the 
 kirk malignant, we affirm, are neither anti- 
 quity, title usurped, lineal descent, place 
 appointed, nor multitude of men approving 
 an error ; for Cain in age and title was pre- 
 ferred to Abel and Seth (e) ; Jerusalem had 
 prerogative above all places of the earth (f), 
 where also were the priests lineally de- 
 scended from Aaron : and greater number 
 followed the Scribes, Pharisees, and priests, 
 than unfeignedly believed and approved Christ 
 Jesus and his doctrine (g) ; and yet, as we 
 suppose, no man of sound judgment will 
 grant, that any of the forenamed were the 
 church of God. The notes, therefore, of the 
 true church of God we believe, confess, and 
 avow to be. First, the true preaching of the 
 word of God, wherein God hath revealed him- 
 self unto 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 (h). Last, Ecclesiastical 
 discipline uprightly ministered as God's word 
 
 (e) Gen. iv, (/) Psal. xlviii. 2, 3 ; Matt. v. 35. 
 
 (g) John xii. 42. {h) Ephes. ii. 20 ; Acts ii. 42 ; 
 
 John X. 27; xviii. 37; 1 Cor. i. 23, 24; Matt, xxviii. 
 19, 20; Markxvi. 15, 16; 1 Cor. xi. 23—26; Rom. 
 iv. 11. 
 
CONFESSION OF FAITH. 27 
 
 prescribeth, whereby vice is repressed, and 
 virtue nourished {i). Wheresoever, then, 
 these former notes are seen, and of any- 
 time continue (be the number never so few, 
 about two or three), there, without all doubt, 
 is the true church of Christ, who, according 
 to his promise, is in the midst of them (k) : 
 not that universal of which we have before 
 spoken, but particular, such as were in Co- 
 rinthus(/), Galatia (m), Ephesus (?/), and 
 other places, wherein the ministry was planted 
 by Paul, and were of himself named the 
 churches of God : and such churches, we 
 the inhabitants of the realm of Scotland, 
 professors of Christ Jesus, profess ourselves 
 to have in our cities, towns, and places re- 
 formed, for the doctrine taught in our 
 churches, 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 ancients have been reputed 
 canonical, in the which we affirm, that all 
 things necessary to be believed for the sal- 
 vation of mankind, are sufficiently express- 
 ed (o). The interpretation whereof, we con- 
 fess, neither appertaineth to private nor public 
 person ; neither yet to any kirk for any 
 pre-eminence, or prerogative, personally or 
 
 (0 Matt, xviii. 15—18 ; 1 Cor. v. 4, 5. (/c) Matt. 
 
 xviii. 19, 20. (0 1 Cor. i. 2; 2 Cor. i. 2. 
 
 (m) Gal. i. 2. (n) Acts xx. 17. (o) John xx. 31 ; 
 
 2Tim.iii.l6,17. 
 
28 THE SCOTTISH 
 
 locally, which one hath above another, but 
 appertaineth to the Spirit. of God, by whom 
 also the Scripture was written (p). When 
 controversy, then, happeneth, for the right 
 understanding of any place or sentence in 
 Scripture, or for the reformation of any abuse 
 within the church 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 speaketh, within the body .of the 
 Scriptures ; and unto that which Jesus Christ 
 himself did, and commanded to be done{q). 
 For this is a thing universally granted, that 
 the Spirit of God, who is the Spirit of unity, 
 is nothing contrarious unto himself (r). If, 
 then, the interpretation, determination, or 
 sentence, of any doctor, church, or council, 
 be repugnant 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, although that councils, and realms, 
 and nations have approved and received the 
 same. For we dare not admit any inter- 
 pretation, which repugneth to any principal 
 point of our faith, or to any other plain text 
 of Scripture, or yet unto the rule of charity. 
 
 (p) 2 Pet. i. 20, 21. (</) John v. 39. (r) Ephes. 
 
 iii. 4. 
 
CONFESSION OF FAITH. 29 
 
 Art. XIX. Of the Authority of the Scrip- 
 tures. 
 
 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 (5). 
 We affirm, therefore, that such as allege the 
 Scripture to have no other authority, but 
 that which it hath received from the church, 
 to be blasphemous against God, and in- 
 jurious to the true church, which always 
 heareth and obeyeth the voice of her own 
 Spouse and Pastor (0, but taketh not upon 
 her to be mistress over the same. 
 
 (s) 2 Tim. iii. 16, 17. (0 John x. 27. 
 
 Art. XX. Of General Councils, of their 
 Power, Authority, and Cause of their Con- 
 vention. 
 
 As we do not rashly condemn 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 {u). 
 (M)Gal. ii. 11— 14. 
 
30 THE SCOTTISH 
 
 So far, then, as the council proveth the 
 determination and commandment that it 
 giveth, by the plain word of God, so soon 
 do we reverence and embrace the same ; but 
 if men, under the name of a council, pre- 
 tend to forge unto us new articles of our 
 faith, or to make constitutions repugning to 
 the word of God, then utterly we must re- 
 fuse the same, as the doctrine of devils, 
 which draweth our souls from the voice of 
 our only God, to follow the doctrines and 
 constitutions of men (w). The cause, then, 
 why that general councils convened, were 
 neither to make any perpetual law, which 
 God had not before made, neither 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 (x) : but the cause of councils (we 
 mean, of such as merit the name of councils) 
 was partly for confutation of heresies (2/), 
 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. 
 
 {w) 1 Tim. iv. 1—3. {x) Col. ii. 16, 18, 22. 
 
 (3/) Acts XV. 
 
CONFESSION OF FAITH. 31 
 
 The other was for good poHcy and order, to 
 be constitute and observed in the kirk, which 
 (as in the house of God)(2;) it becometh all 
 things to be done decently and in order (a). 
 Not that we think, that any policy, or 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 
 church, using the same. 
 
 (z) 2 Tim. iii. 15 ; Heb. iii. 2. (a) 1 Cor. xiv. 40. 
 
 Art. XXI. Of the Sacraments. 
 As the fathers, under the law, besides the 
 verity of the sacrifices, had two chief sacra- 
 ments ; to wit, circumcision and the pass- 
 over, the despisers and contemners whereof 
 were not reputed of God's people (6), so do we 
 acknowledge and confess, that we now, in 
 time of the Evangel, have two chief sacra- 
 ments 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 (c) : and these sacraments, 
 
 (6) Gen. xvii. 10— 14; Exod. xxi.; Numb. ix. 13, 14. 
 (c) Matt, xxviii. 19; Mark xvi. 15, 16; Matt. xxvi. 
 26—28; Mark xiv. 22—24; Luke xxii. 19, 20 ; 1 Cor. 
 xi. 23—26. 
 
32 THE SCOTTISH 
 
 as well of the Old as of the New Testament, 
 now instituted of God, not only to make a 
 visible difference betwixt his people, and 
 these that were without his league, but also 
 to exercise the faith of his children, and by 
 participation of the same sacraments, to seal 
 m 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 these that affirm sa- 
 craments 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,, whereby 
 our sins are covered and remitted : and also, 
 that in the Supper, rightly used, Christ 
 Jesus is so joined with us, that he becometh 
 very nourishment and food to our souls (c?) : 
 not that w^e 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 be- 
 lieved ; but this union and conjunction, which 
 we have with the body and blood of Christ 
 Jesus, in the right use of the sacraments, 
 wrought by operation of the Holy Ghost, 
 who by true faith carrieth us above all things 
 that are visible, carnal, and earthly, and 
 maketh us to feed upon the body and blood 
 
 {d) 1 Cor. X. 16 ; Rom. t i. 3—5 ; Gal. iii. 27 
 
CONFESSION OF FAITH. 33 
 
 of Christ Jesus, which was once broken and 
 shed for us, which now is in heaven, and 
 appeareth in the presence of his Father for 
 us (e) : and yet, notwithstanding the far 
 distance of place which is between his body 
 now glorified in heaven, and us now mortal 
 on this earth ; yet we most assuredly believe, 
 that the bread which we break is the com- 
 munion of Christ's body, and the cup which we 
 bless is the communion of his blood (f). 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 remaineth in them, 
 and they in him ; yea, they are so made 
 flesh of his flesh, and bone of his bones (g), 
 that as the eternal Godhead hath given to 
 the flesh of Christ Jesus (which of its own 
 nature was mortal and corruptible) (A) life 
 and immortality ; so doth Christ Jesus his 
 flesh and blood, eaten and drunken by us, 
 give unto us the same prerogatives. Which 
 albeit, we confess, are neither given unto us 
 at this time only, neither yet by the proper 
 power and virtue of the sacrament only; yet 
 we aflirm, that the faithful, in the right use 
 of the Lord's table, have such conjunction 
 with Christ Jesus (z), as the natural man 
 
 (e) Mark xvi. 19; Luke xxiv. 51 ; Acts i. 11, iii. 21. 
 (/') 1 Cor. X. 16. (g) Eph. v. 30. (h) Matt xxvii. 
 50; Mark xv. 37; Luke xxiii. 46; John xix. 30. 
 (i) John vi. 51, &c. 
 
 D 
 
34 THE SCOTTISH 
 
 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 institu- 
 tion of the Lord Jesus, will not frustrate the 
 faithful of the fruit of that mystical action ; 
 but all these, we say, come of true faith, 
 which apprehendeth Christ Jesus, who only 
 maketh his sacraments effectual unto us. 
 And therefore, whosoever slandereth us, that 
 we affirm and believe sacraments to be 
 naked and bare signs, do injury unto us, 
 and speak against the manifest truth. But 
 this liberally and frankly we confess, that 
 we make a distinction between Christ Jesus 
 in his eternal substance, and between 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 un- 
 profitable and vain, but do use them with all 
 reverence, examining ourselves dihgently be- 
 fore that we so 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 blood 
 of Christ Jesus (^)." 
 
 (/c) 1 Cor. xi. 28, 29. 
 
CONFESSION OF FAITH. 35 
 
 Art. XXII. Of the Right Administration 
 of the Sacraments. 
 
 That sacraments be rightly ministrate, 
 we judge two things are requisite : the one, 
 that they be ministrate by lawful ministers, 
 whom we affirm to be only they that are ap- 
 pointed to the preaching of the word, into 
 whose mouth God hath put some sermon of 
 exhortation, they being men lawfully chosen 
 thereto by some church. The other, that 
 they be ministrate in such elements, and in 
 such sort, as God hath appointed : else we 
 affirm, that they cease to be the right sacra- 
 ments of Christ Jesus. And therefore it is, 
 that we flee the doctrine of the papistical 
 church in participation of their sacraments : 
 first, because their ministers are no ministers 
 of Christ Jesus ; yea (which is more hor- 
 rible) they suffer women, whom the Holy 
 Ghost will not suffer to teach in the congre- 
 gation, to baptize. And secondly, because 
 they have so adulterated both the one sacra- 
 ment and the other with their own inventions, 
 that no part of Christ's actions abides in the 
 original purity ; for oil, salt, spittle, and 
 such like in baptism, are but men's inventions. 
 Adoration, veneration, bearino: throug^hout 
 streets and towns, and keeping of bread in 
 boxes or buists, are profanation of Christ's 
 sacraments, and no use of the same. For 
 Christ Jesus said, *' Take eat, &c. Do this in 
 D 2 
 
36 THE SCOTTISH 
 
 remembrance of me (/) : " by which words 
 and charge, he sanctified bread and wine, to 
 be the sacrament of his holy 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 keeped to be worshipped 
 and honoured as God, as the Papists have 
 done herebefore, 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 insti- 
 tute be understood and observed, as well of 
 the minister as by the receivers : for if the 
 opinion be changed in the receiver, the right 
 use ceaseth ; which is most evident by the 
 rejection of the sacrifices: as also, if the 
 teacher plainly teach false doctrine, which 
 were odious and abominable before God, (al- 
 beit they were his own ordinances) because 
 that wicked men use them to another end 
 than God hath ordained. The same affirm 
 we of the sacraments in the papistical church, 
 wherein 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 St. Paul : what the priest doth at his 
 
 (0 Matt xxvi. 26; Mark xiv. 22; Luke xxli. 19; 
 1 Cor. xi. 24. 
 
CONFESSION OF FAITH. 37 
 
 altar, we need not rehearse. The end and 
 cause of Christ's institution, and why the 
 same should be used, is expressed in these 
 words, '* Do ye this in remembrance of me ; 
 so oft as ye shall eat of this bread, and drink 
 of this cup, ye shall shew forth," that is, 
 extol, preach, and magnify and praise, *'the 
 Lord's death till he come again (m)." But 
 to what end and in what opinion their 
 priests say their mass, let the words of the 
 same, their own doctors and writings, wit- 
 ness ; to wit, that they, as mediators between 
 Christ and his church, do offer unto God 
 the Father a sacrifice propitiatory for the 
 sins of the quick and dead ; which doctrine, 
 as blasphemous to Jesus Christ, and making 
 derogation to the sufficiency of his only sa- 
 crifice, once offered, for purgation of all 
 those that shall be sanctified (n), we utterly 
 abhor, detest, and renounce. 
 
 (m) 1 Cor. xi. 25, 26. (n) Heb. ix. 28; x. 13. 
 
 Art. XXIII. To whom Sacraments ap- 
 pertain. 
 
 We confess and acknowledge, that bap- 
 tism appertaineth as well to the infants of 
 the faithful, as unto them that be of age 
 and discretion ; and so we condemn the error 
 of Anabaptists, who deny baptism to apper- 
 tain to children, before they have faith and 
 
38 THE SCOTTISH 
 
 understanding (o). 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 neigh- 
 bours : such as eat and drink at the holy 
 table without faith, or being at dissension or 
 division with their brethren, do eat unwor- 
 thily (p) : and therefore it is, that in our 
 kirk our ministers take public and particular 
 examination of the knowledge and conversa- 
 tion of such as are to be admitted to the table 
 of the Lord Jesus. 
 
 (o) Col. ii. 11, 12 ; Rom. iv. 1 1 ; Gen. xvii. 10 ; Matt, 
 xxviii. 19. {p) 1 Cor. xi. 28, 29. 
 
 Art. XXIV. Of the Civil Magistrate. 
 
 We confess and acknowledge empires, 
 kingdoms, dominions, and cities, to be dis- 
 tincted and ordained by God ; the power 
 and authority in the same, be it of emperors 
 in their empires, of kings in their realms, 
 dukes and princes in their dominions, and of 
 other magistrates in the cities, to be God's 
 holy ordinance, ordained for manifestation of 
 his own glory and for the singular profit and 
 commodity of mankind (q) : so that whoso- 
 ever goeth . about to take away or to con- 
 found the whole state of civil policies, now 
 long established, we affirm the same men, 
 
 {g) Rom. xiii. 1 ; Tit. iii. 1 ; 1 Pet. ii. 12, 14. 
 
CONFESSION or FAITH. 39 
 
 not only to be enemies to mankind, but 
 wickedly to fight against God's expressed 
 will (r). We ifurther confess and acknow- 
 ledge, that such persons, as are placed in 
 authority, are to be loved, honoured, feared, 
 and holden in most reverent estimation (5), 
 because that they are the lieutenants of God, 
 in whose sessions God himself doth sit, and 
 judge (0; 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 (w). Moreover, to kings, princes, 
 rulers, and magistrates, we affirm, that 
 chiefly, and most principally, the conserva- 
 tion and purgation of the religion appertain ; 
 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 (tv), 
 Jehoshaphat(x), Hezekias (3/), Josias (z), 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 ap- 
 pertaineth to his charge, do resist God's or- 
 dinance; and therefore cannot be guiltless. 
 
 (r) Rom. xiii. 1, 2. (s) Rom. xiii. 7; 1 Pet. ii. 17. 
 
 (OPsal. Ixxxii. 1. (m) 1 Pet. ii. 14. (w) 1 Chron. 
 xxii. xxiii. xxiv. xxv. xxvi. {x) 2 Chron. xvii. 
 
 6, &c. ; xix. 8, &c. (y) 2 Chron. xxix. xxx. xxxi. 
 
 {z) 2 Chron. xxxiv. xxxv. 
 
40 THE SCOTTISH ' 
 
 And further we affirm, that whosoever deny 
 unto them aid, their counsel and comfort, 
 whiles the princes and rulers vigilantly travel 
 in execution of their office, that the same 
 men deny their help, support, and counsel 
 to God, who by the presence of his lieutenant 
 doth crave it of them. 
 
 Art. XXV. Of the Gifts freely given to the 
 Church, 
 
 Albeit the word of God truly preached, 
 and the sacraments rightly ministrated, and 
 discipline executed according to the word of 
 God, be the certain and infalHble signs of 
 the true church ,• we mean not, that every 
 particular person joined with such company 
 be an elect member of Christ Jesus (a) ; 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 sa- 
 craments. But such being but temporal 
 professors in mouth, but not in heart, do fall 
 back, and continue not to the end (b) ; 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, 
 
 (a) Matt. xiii. 24, &c. {h) Matt. xiii. 20, 21. 
 
CONFESSION OF FAITH. 41 
 
 as before we have said, shall most assuredly 
 receive these gifts (c) : — First, in this life, re- 
 mission of sins, and that only by faith in 
 Christ's blood, insomuch, that albeit sin 
 remain, and continually abide in these our 
 mortal bodies, yet it is not imputed to us, 
 but is remitted, and covered with Christ's 
 justice (c?). Secondly, in the general judg- 
 ment, there shall be given to every man and 
 woman, resurrection of the flesh (e) : for the 
 sea shall give her dead, the earth those that 
 therein be enclosed : yea, the Eternal, our 
 God, shall stretch out his hand on the dust, 
 and the dead shall rise incorruptible (/), and 
 that in the substance of the self-same flesh 
 that every man now beareth (g), to receive 
 according to their works, glory or punish- 
 ment (A) : for such as now delight in vanity, 
 cruelty, filthiness, superstition, or idolatry, 
 shall be adjudged to the fire unquenchable, 
 wherein 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 
 abominations. 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 
 
 (c)Rom.x. 9, 13. (cORom.vii; 2Cor. v. 21. 
 
 (e) John V. 28, 29. (/) Rev. xx. 13 ; 1 Cor. xv. 
 
 25—54; {g) Job xix. 25—27. {h) Matt. xxv. 
 
 31, &c. 
 
42 SCOTTISH CONFESSION OF FAITH. 
 
 Jesus (i) : to whose glorified body all his 
 elect shall be made like (A;), when he shall 
 appear again in judgment, and shall render 
 up the kingdom to God his Father, who then 
 shall be, and ever shall remain in all things, 
 God blessed for ever(/) : to whom, with the 
 Son, and with the Holy Ghost, be all honour 
 and glory for now and ever. So be it. 
 
 0") Rev. xiv. 10 ; Rom. ii. 6—10. (k) Phil. iii. 21. 
 
 (/) 1 Cor. XV. 24, 28. 
 
 ''Arise, O Lord, and let thy enemies be 
 confounded : let them flee from thy pre- 
 sence, that hate thy godly Name. Give thy 
 servants strength to speak thy word in bold- 
 ness, and let all nations cleave to thy true 
 knowledge.'' Amen. (Num. ix. 35 ; Psal. 
 Ixviii. 15 ; Acts iv. 29.) 
 
 These acts and articles were read in the 
 face of Parliament, and ratified by the three 
 estates of this realm, at Edinburgh, the 17th 
 day of August, in the year of our Lord 1560. 
 And again ratified, established, and repeated 
 in the fourth act of King James VI. first 
 Parliament, at Edinburgh, December 15th, 
 1567. (And in several other acts.) And 
 all acts against the truth, in any Parliament 
 before whatsoever, abolished. 
 
A 
 
 SHORT SUM 
 
 OF THE 
 
 FIRST BOOK OF DISCIPLINE, 
 
 INSTRUCTION OF MINISTERS AND READERS 
 IN THEIR OFFICE. 
 
 " According to all that I shev/ed thee, after the pattern of 
 the tabernacle, and the pattern of all the instruments 
 thereof, even so shall ye make it." — Exod. xxv. 9. 
 
THE SUM 
 
 FIRST BOOK OF DISCIPLINE. 
 
 I. Doctrine. 
 
 The word of God only, which is the New 
 and Old Testament, shall be taught in every 
 kirk within this realm; and all contrary doc- 
 trine to the same shall be impugned and 
 utterly suppressed. 
 
 We affirm that to be contrary doctrine to 
 the word, that man has invented, and im- 
 posed on the consciences of men, by laws, 
 councils, and constitutions, without the ex- 
 press command of God's word. 
 
 Of this kind are vows of chastity, dis- 
 guised apparel, superstitious observation of 
 fasting-days, difference of meats for consci- 
 ence sake, prayer for the dead, calling upon 
 saints, with such other inventions of men. 
 In this rank, the holy-days invented by men, 
 such as Christmas, Circumcision, Epiphany, 
 
46 THE SUM OF THE 
 
 Purification, and other fond feasts of our 
 Lady ; with the feasts of the Apostles, mar- 
 tyrs, and virgins, with others ; which we judge 
 utterly to be abolished forth of this realm, 
 because they have no assurance in God's 
 word. All maintainers of such abominations 
 should be punished with the civil sword. 
 
 The word is sufficient for our salvation ; 
 and therefore all things needful for us are 
 contained in it. The Scriptures shall be 
 read in private houses, for removing of this 
 gross ignorance. 
 
 II. Sacraments. 
 
 The sacraments, of necessity, are joined 
 with the word, which are two only, baptism 
 and the table of the Lord. The preaching 
 of the word must precede the ministration 
 of the sacraments. In the due administration 
 of the sacraments, all things should be done 
 according to the word, nothing being added, 
 nor yet diminished. The sacraments should 
 be ministered after the order of the Kirk of 
 Geneva. All ceremonies and rites invented 
 by men should be abolished, and the simple 
 word followed in all points. 
 
 The ministration of the sacraments in no 
 ways should be given him in whose mouth 
 God has not put the word of exhortation. 
 In the ministration of the table, some com- 
 fortable places may be read of the Scrip- 
 tures. 
 
FIRST BOOK OF DISCIPLINE. 47 
 
 III. Idolatry. 
 
 All kind of idolatry and monuments of 
 idolatry should be abolished, such as places 
 dedicate to idolatry and relics. Idolatry is 
 all kind of worshipping of God not contained 
 in the word, as the mass, invocation of saints, 
 adoration of images, and all other such things 
 invented by man. 
 
 IV. The Ministry, 
 
 No man should enter in the ministry, 
 without a lawful vocation. The lawful vo- 
 cation standeth in the election of the people, 
 examination of the ministry, and admission 
 by them both. The extraordinary vocation 
 has another consideration, seeing it is wrought 
 only by God inwardly in men's hearts. 
 
 JNTo minister should be intruded upon any 
 particular kirk without their consent ; but 
 if any kirk be negligent to elect, then the 
 superintendant, with his council, should 
 provide a qualified man within forty days. 
 
 Neither for rarity of men, necessity of 
 teaching, nor for any corruption of time, 
 should unable persons be admitted to the 
 ministry. Better it is to have the room 
 vacant, than to have unqualified persons, to 
 the scandal of the ministry, and hurt of the 
 kirk : in the rarity of qualified men, we 
 should call unto the Lord, that he of his 
 goodness would send forth true labourers to 
 
48 THE SUM OF THE 
 
 his harvest. The kirk and faithful magis- 
 trate should compel such as have the gifts, 
 to take the office of teaching upon them. 
 
 We should consider, first, whether God 
 has given the gifts to him w^hom we would 
 choose ; for God calls no man to the ministry, 
 whom he arms not with necessary gifts. 
 
 Persons noted with infamy, or unable to 
 edify the kirk by wholesome doctrine, or of 
 a corrupt judgment, should not be admitted, 
 nor yet retained in the ministry : the prince's 
 pardon, nor reconciliation with the kirk, 
 takes not away the infamy before men : 
 therefore public edicts should be set forth in 
 all places where the person is known, and 
 strict charge given to all men to reveal, if 
 they know any capital crime committed by 
 him, or if he be scandalous in his life. 
 
 Persons proponed by the kirk shall be ex- 
 amined pubhcly by the superintendant and 
 brethren, in the principal kirk of the diocese 
 or province. 
 
 They shall give public declaration of their 
 gifts, by the interpretation of some places of 
 Scripture. 
 
 They shall be examined openly, in all the 
 principal points that now are in controversy. 
 When they are approven by the judgment of 
 the brethren, they should make sundry ser- 
 mons before their congregations, before they 
 be admitted. 
 
 In their admission, the office and duty of 
 
FIRST BOOK OF DISCIPLINE. 49 
 
 ministers and people should be declared by- 
 some godly and learned minister; and so 
 publicly, before the people, should they be 
 placed in their kirks, and joined to their 
 flocks at the desire of the samen : other 
 ceremonies, except fasting with prayer, such 
 as laying on of hands, we judge not neces- 
 sary in the institution of the ministry. 
 
 Ministers, so placed, may not for their own 
 pleasure leave their own kirks, nor yet their 
 kirks refuse them, without some weighty 
 causes tried and known : but the general 
 assembly, for good causes, may remove mi- 
 nisters from place to place, without the con- 
 sent of the particular kirks. 
 
 Such as are preachers, already placed, 
 and not found qualified after this form of 
 trial, shall be made readers ; and so for no 
 sort of men shall this rigour of examination 
 be omitted. 
 
 V. Readers. 
 
 Readers are but for a time, till, through 
 reading of the Scriptures, they may come to 
 further knowledge and exercise of the kirk, 
 in exhorting and explaining of the Scriptures. 
 No reader shall be admitted within twenty- 
 one years of age ; and unless there be an 
 hope, that by reading he should shortly come 
 to exhorting. Readers found unable, after 
 two years' exercise, for the ministry, should 
 be removed, and others as long put in their 
 room. 
 
50 THE SUM OF THE 
 
 No reader shall attempt to minister the 
 sacraments until he be able to exhort and 
 persuade by wholesome doctrine. Readers in 
 landwart shall teach the youth of the paro- 
 chines. 
 
 Ministers and readers shall begin ever 
 some book of the Old or New Testament, 
 and continue upon it unto the end, and not 
 to hip from place to place as the Papists did. 
 
 VI. Provision for Ministers. 
 
 The ministers' stipend should be mode- 
 rated, that neither they have occasion to be 
 careful for the world, nor yet wanton, nor 
 insolent anywise: their wives and children 
 should be sustained, not only in their time, 
 but also after their death. 
 
 VII. Elders and Deacons. 
 
 Men of the best knowledge, judgment, 
 and conversation, should be chosen for elders 
 and deacons. Their election shall be yearly, 
 where it may be conveniently observed. 
 How the votes and suffrages may be best 
 received with every man's freedom in voting, 
 we leave to the judgment of every particular 
 kirk. They shall be publicly admitted and 
 admonished of their office ; and also the 
 people of their duty to them, at their first 
 admission. 
 
 Their office is, to assist the ministers in 
 
FIRST BOOK OF DISCIPLINE. ol 
 
 their execution of discipline, in all great and 
 weighty matters. 
 
 The elders shall watch upon all men's 
 manners, religion, and conversation, that are 
 within their charge, correct all licentious 
 livers, or else accuse them before the session. 
 They should take heed to the doctrine, 
 diligence, and behaviour of their minister 
 and his household ; and, if need be, admonish 
 and correct them accordingly. 
 
 It is undecent for ministers, to be boarded 
 in an ale-house or tavern ; or to haunt much 
 the court, or to be occupied in council of 
 civil affairs. 
 
 The office of deacons is, to gather and 
 distribute the alms of the poor, according to 
 the direction of the session : the deacons 
 should assist the assembly in judgment, and 
 may read publicly, if need requires. 
 
 Elders and deacons, being judges of other 
 men's manners, must, with their household, 
 live godly, and be subject to the censure of 
 the kirk. 
 
 It is not necessary to appoint a public 
 stipend for elders and deacons, seeing they 
 are changed yearly, and may wait upon their 
 own vocation with the charge of the kirk. 
 
 VIII. Superintendants. 
 
 The necessity, nomination, examination, 
 and institution of superintendants, are at 
 large contained in the Book of Discipline, 
 
 E 2 
 
52 THE SUM OF THE 
 
 and in many things do agree with the exa- 
 mination and admission of ministers : prin- 
 cipal towns shall not be spoiled of their 
 ministers, to be appointed superintendants : 
 superintendants, once admitted, shall not be 
 changed, without great causes and consi- 
 derations. 
 
 Superintendants shall have their own 
 special kirks, beside the common charge of 
 others : they shall not remain in one place, 
 until their kirks be provided of ministers or 
 readers : they shall not remain above twenty 
 days in one place in their visitation, till they 
 pass through their bounds; they shall preach 
 themselves thrice in the week at the least : 
 when they come home again to their own 
 kirk, they must be occupied in preaching 
 and edifying of the kirk ; they shall not re- 
 main at their chief kirk above three or four 
 months, but shall pass again to their visi- 
 tation. 
 
 In their visitation, they shall not only 
 preach, but also examine the doctrine, life, 
 diligence, and behaviour of the ministers, 
 readers, elders, and deacons. They shall 
 consider the order of the kirk, the manners 
 of the people, how the poor are provided, 
 how the youth are instructed, how the disci- 
 pline and policy of the kirk are keeped, how 
 heinous and horrible crimes are corrected : 
 they shall admonish and dress things out of 
 order with their counsel, as they may best. 
 
FIRST BOOK OF DISCIPLINE. 53 
 
 Superintendants are subject to the censure 
 and correction, not only of the synodal con- 
 vention, but also of their own kirk, and 
 others within their jurisdiction. Whatsome- 
 ever crime deserves correction or deposition 
 in any other minister, the same deserves the 
 like in the superintendant : their stipend 
 would be considered and augmented above 
 other ministers, by reason of their great 
 charges and travel. 
 
 IX. Discipline, 
 
 As no commonwealth can be governed 
 without execution of good laws, no more can 
 the kirk be retained in purity without dis- 
 cipline. 
 
 Discipline standeth in the correction of 
 those things that are contrary to God's 
 law, for the edifying of the kirk. All estates 
 within the realm are subject to the disciphne 
 of the kirk, as well rulers and preachers, as 
 the common people. 
 
 In secret and private faults, the order pre- 
 scribed by our Master should be observed, 
 whereof we need not to write at length, 
 seeing it is largely declared in the Book of 
 Excommunication "^ . 
 
 Before the sentence proceed, labour should 
 be taken with the guilty by his friends, and 
 
 * The Book of Excommunication was written in the 
 year 1567. So this Summary was not written till some 
 time after. 
 
54 THE SUM OF THE 
 
 public prayer made for his conversion unto 
 God. When all is done, the minister should 
 ask, if any man will assure the kirk of his 
 obedience ; and if any man promise, then 
 the sentence shall stay for that time. 
 
 If, after public proclaiming of their names, 
 they promise obedience, that should be de- 
 clared to the kirk, who heard their former 
 rebellion. 
 
 The sentence being once pronounced, no 
 member of the kirk should have company 
 with them, under pain of excommunication, 
 except such persons as are exeemed by the 
 law ; their children should not be received 
 to baptism in their name, but by some 
 member of the kirk, who shall promise for 
 the children, and detest the parent's impiety. 
 
 Committers of horrible crimes worthy of 
 death, if the civil sword spare them, they 
 should be holden as dead to us, and cursed 
 in their facts. 
 
 If God move their hearts to repentance, 
 the kirk cannot deny them conciliation, 
 their repentance being tried and found true. 
 Some of the elders should receive such per- 
 sons publicly in the kirk, in token of recon- 
 ciliation. 
 
 X. Marriage. 
 
 Persons, under care of others, shall not 
 marry without their consent lawfully re- 
 quired. 
 
 When the parents and others are hard 
 
FIRST BOOK OF DISCIPLINE. 55 
 
 and stubborn, then the kirk and magistrates 
 should enter in the parents' room, and dis- 
 cern upon the equity of the cause, without 
 affection : the kirk and magistrate shall not 
 sute for them that commit fornication, before 
 they sute the kirk. 
 
 Promises of bairns within age are null, 
 except they be ratified after they come to 
 age. Band of marriage should be proclaimed 
 upon three several Sabbaths, to take away 
 all excuse of impediment. 
 
 Committers of adultery should not be 
 overseen by the kirk, albeit the civil sword 
 oversee them, but should be esteemed as 
 dead and excommunicate in their wicked 
 fact. If such offenders desire earnestly to be 
 reconciled to the kirk, we dare not refuse 
 them, nor excommunicate them, whom God 
 has brought to repentance. 
 
 The party, that is proven to be innocent, 
 should be admitted to marriage again. As 
 for the party offending, all doubt of marriage 
 would be removed, if the civil sword would 
 strike according to God's word. 
 
 XI. Policy. 
 
 Policy is an exercise of the kirk, serving 
 for instruction of the ignorant, inflaming of 
 the learned to greater service, and for re- 
 taining of the kirk of God in good order. 
 
 Of the parts of policy, some are necessary, 
 and some not necessary absolutely. Neces- 
 
56 THE SUM OF THE 
 
 sary is the true preaching of the word, the 
 right ministration of the sacraments, the 
 common-prayers, the instruction of the 
 youth, the support of the poor, and the pu- 
 nishment of vice : but singing of psalms cer- 
 tain days of the conventions in the week, 
 thrice or twice preaching on week days, cer- 
 tain places of Scripture to be read when 
 there is no sermon, with such things, are not 
 necessary. 
 
 In towns, we require every day, either 
 sermon or public prayers, with some reading 
 of the Scriptures ; public prayers are not 
 needful in the days of preaching, lest thereby 
 we should nourish the people in superstition, 
 causing them to understand that the public 
 prayers succeed to the papistical mass. In 
 every notable town, we require, that at least 
 once in the week, beside the Sabbath, the 
 whole people convene to the preaching. 
 
 The Sabbath must be kept strictly in all 
 towns, both forenoon and afternoon forbearing 
 of the word ; at afternoon upon the Sabbath, 
 the Catechism shall be taught, the children 
 examined, and the baptism ministered. PubHc 
 prayers shall be used upon the Sabbath, as 
 well afternoon as before, when sermons can- 
 not be had. 
 
 It appertains to the policy of every parti- 
 cular kirk, to appoint the time when the sa- 
 craments shall be ministered. 
 
FIRST BOOK OF DISCIPLINE. 57 
 
 XII. Baptism. 
 Baptism may be ministered whensoever the 
 word is preached, but we think it most ex- 
 pedient that it be ministered upon Sabbath- 
 day, or upon the day of common-prayers : 
 thus we take away that error of the Papists, 
 concerning the estate of the infants departing 
 without baptism ; we bring the ministration 
 of baptism to the presence of the people, to 
 be kept in greater reverence, and to put 
 every one in remembrance of the promises of 
 baptism, in the which now many wax faint 
 and cold. 
 
 XIII. The Table. 
 
 The table of the Lord shall be ministered 
 four times in the year, and out of the times 
 of superstition. We judge the first Sabbath 
 of March, June, September, and December, 
 to be meetest : but this we leave to the 
 judgment of the particular kirks. 
 
 Let all ministers be diligent, rather to in- 
 struct the ignorant, and to suppress super- 
 stition, than to serve the vain appetites of 
 men. The ministration of the table should 
 never be without sharp examination going 
 before, chiefly of them whose life, ignorance, 
 or rehgion is suspected. Who cannot say 
 the Lord's prayer, the articles of the faith, 
 and declare the sum of the law, should not 
 be admitted. Whoso will stubbornly remain 
 
58 THE SUM OF THE 
 
 ignorant of the principal points of our salva- 
 tion, should be excommunicate, with their 
 parents and masters that keep them in that 
 ignorance. Every master of a household 
 should be commanded either to instruct his 
 children and servants, or cause them to be 
 instructed ; and, if they vy^ill not, the kirk 
 should proceed against them. 
 
 It is very needful, that public examination 
 of every person be made, at least once in 
 the year, by the ministers and elders. 
 
 Every master and masters of household 
 should come v^^ith their household and family, 
 to give confession of their faith, and answer 
 to the principal points of our religion. 
 
 We think it very expedient, that prayers 
 be had daily in private houses, at morning 
 and at night, for the comfort and instruction 
 of others ; and this to be done by the most 
 grave and discreet person of the house. 
 
 XIV. The Exercise, 
 
 In towns where learned men are, the ex- 
 ercise of the Scriptures should be weekly. 
 In this exercise, three only shall speak to 
 the opening of the text, and edifying of the 
 people. This exercise shall be upon some 
 places of Scripture, and openly, that all 
 that will, may hear, and speak their judg- 
 ment, to the edifying of the kirk. In this 
 kind of exercise, the text is only opened 
 without any digressing or exhortation, fol- 
 
FIRST BOOK OF DISCIPLINE. 59 
 
 lowing the file and dependence of the text, 
 confuting all errors, as occasion shall be 
 given. No man should move a question, 
 the which himself is not able to solve. 
 
 The exercise being ended, the ministers 
 and elders present should convene apart, 
 and correct the things that have been done 
 or spoken without order, and not to the 
 edifying of the kirk. In this public exercise, 
 all affectation and vain curiosity must be 
 above all things eschewed, lest for edifying 
 we should slander the kirk of God. 
 
 Ministers within six miles about, should 
 come in willingly ; and also, readers that 
 would profit, should come, both to teach 
 others, and to learn : other learned men, to 
 whom God has given the gift of interpreta- 
 tion, should be charged to join themselves. 
 
 XV. Schools. 
 
 Because schools are the seed of the mi- 
 nistry, dihgent care should be taken over 
 them, that they be ordered in religion and 
 conversation according to the word. Every 
 town should have a school-master : and in 
 landwart, the minister or reader should teach 
 the children that come to them. Men should 
 be compelled by the kirk and magistrates to 
 send their bairns to the schools : poor men's 
 children should be helped. 
 
60 THE SUM OF THE 
 
 XVI. Universities. 
 
 The Universities should be erected in this 
 realm, St. Andrews, Glasgow, and Aberdeen. 
 Their order of proceeding, provision, and 
 degrees, with their readers and officers, are 
 at length declared in the Book of Discipline ; 
 how many colleges, how many classes in 
 every college, and what should be taught in 
 every class, is there expressed. 
 
 A contribution shall be made at the entry 
 of the students, for the upholding of the 
 place, and a sufficient stipend is ordained 
 for every member of the university, according 
 to their degrees. 
 
 XVII. Rents of the Kirk. 
 
 The whole rents of the kirk, abused in 
 papistry, shall be referred again to the kirk, 
 that thereby the ministry, schools, and the 
 poor, may be maintained within this realm, 
 according to their first institution. 
 
 Every man should be suffered to lead and 
 use his own tithes, and no man should lead 
 another man's tithes. The uppermost cloth, 
 the cors-present, the clerk-mail, the pasch- 
 offerings, tithe-ale, and all other such things 
 should be discharged. 
 
 The deacons should take up the whole 
 rents of the kirk, disponing them to the mi- 
 nistry, the schools, and poor within their 
 bounds, according to the appointment of the 
 kirk. 
 
FIRST BOOK OF DISCIPLINE. 61 
 
 All friaries, nunries, chantries, chaplainries, 
 annual rents, and all things doted * to the 
 hospitality, shall be reduced to the help of 
 the kirk. Merchants and craftsmen in buro-h, 
 should contribute to the support of the kirk. 
 
 XVIII. Burial. 
 
 We desire, that burial be so honourably 
 handled, that the hope of our resurrection 
 may be nourished ; and all kind of super- 
 stition, idolatry, and whatsomever thing 
 proceedeth of the false opinion, may be 
 avoided. 
 
 At the burial, neither singing of psalms, 
 nor reading, shall be used, lest the people 
 should be nourished thereby in that old su- 
 perstition of praying for the dead : but this 
 we remit to the judgment of the particular 
 kirks, with advice of the ministers. All su- 
 perstition being removed, ministers shall not 
 be burdened with funeral sermons; seeing 
 that daily sermons are sufficient enough for 
 mmistering of the living. Burial should be 
 without the kirk, in a fine air, and place 
 walled and kept honourably. 
 
 XIX. Repairing of Kirks. 
 
 The kirk does crave most earnestly the 
 lords their assistance, for hasty repairing of 
 all parish-kirks, where the people should 
 
 * Gifted. 
 
62 FIRST BOOK OF DISCIPLINE. 
 
 convene for the hearing of the word, and re- 
 ceiving of the sacraments : this reparation 
 should not only be in the walls and fabric, 
 but also in all things needful within, for the 
 people, and decencies of the place appointed 
 for God's service. 
 
 XX. Punishment of Profaners of the Sacra- 
 ments. 
 
 We desire strict laws to be made, for pu- 
 nishment of them that abuse the sacraments, 
 as well the ministers as readers. The holy 
 sacraments are abused, when the minister is 
 not lawfully called, or when they are given 
 to open injurers of the truth, or to profane 
 livers ; or when they are ministered in a pri- 
 vate place, without the word preached. 
 
 The examples of Scripture do plainly de- 
 clare, that the abusers of the sacraments, and 
 contemners of the word, are worthy of death. 
 
 This our judgment, for reformation of the 
 kirk, shall bear witness both before God and 
 man, what we have craved of the nobility, 
 and how they have obeyed our loving ad- 
 monitions. 
 
 Thus far out of the Book of Discipline, which 
 was subscribed by the Kirk and Lords. 
 
THE 
 
 SECOND BOOK OF DISCIPLINE, 
 
 OR 
 
 HEADS AND CONCLUSIONS OF THE 
 POLICY OF THE KIRK ; 
 
 Agreed upon in the General Assembly 1578; inserted in 
 the Registers of Assembly 1581 ; sworn to in the 
 National Covenant ; revived and ratified by the 
 Assembly 1638, and by many other Acts of Assembly: 
 and according to which the Church Government is esta- 
 blished by Law, anno 1592 and 1640. 
 
 " Let all things be done decently, and in order,"— 1 Cor. xiv. 40. 
 
Act of the General Assembly^ concerning the Book 
 of Policy. 
 
 April 1581, Sess. 9. 
 Forasmuch as travels have been taken in the framing of 
 the policy of the Kirk, and divers suits have been made 
 to the magistrate for the approbation thereof, which yet 
 hath not taken the happy effect that good men would 
 wish; yet, that the posterity may judge well of this present 
 age, and of the meaning of the Kirk, the Assembly hath 
 concluded, that the Book of Policy, agreed to in divers 
 assemblies before, should be registered in the acts of the 
 Kirk, and remain there ad perpetuam Tci memoriam, and 
 the copies thereof to be taken by every presbytery. Of 
 which book the tenor followetn 
 
THE 
 
 SECOND BOOK OF DISCIPLINE, 
 
 OR 
 
 HEADS AND CONCLUSIONS OF THE 
 POLICY OF THE KIRK. 
 
 Chap. I. Of the Kirk, and Policy thereof 
 in general, and wherein it is different from 
 the Civil Policy. 
 
 The kirk of God sometimes is largely taken, 
 for all them that profess the Evangel of Jesus 
 Christ : and so it is a company and fellow- 
 ship, not only of the godly, but also of hypo- 
 crites, professing always outwardly the true 
 religion. 
 
 Other times it is taken for the godly and 
 elect only ; and sometimes for them that ex- 
 ercise spiritual function in the congregation 
 of them that profess the truth. 
 
 The kirk in this last sense hath a certain 
 power granted by God, according to the 
 which it uses a proper jurisdiction and go- 
 
66 SECOND BOOK OF DISCIPLINE. 
 
 vernment, exercised to the comfort of the 
 whole kirk. 
 
 This power ecclesiastical is an authority- 
 granted by God the Father, through the 
 Mediator Jesus Christ, unto his kirk ga- 
 thered ; and having ground in the word of 
 God, to be put in execution by them, unto 
 whom the spiritual government of the kirk, 
 by lawful calling, is committed. 
 
 The policy of the kirk, flowing from this 
 power, is an order or form of spiritual go- 
 vernment, which is exercised by the members 
 appointed thereto by the word of God ; and 
 therefore is given immediately to the office 
 bearers, by whom it is exercised, to the good 
 of the whole body. 
 
 This power is diversely used : for sometime 
 it is severally exercised, chiefly by the 
 teachers ; sometime conjunctly, by mutual 
 consent of them that bear the office and 
 charge, after the form of judgment. The 
 former is commonly called potestas ordinis, 
 and the other potestas jurisdictionis. 
 
 These two kinds of power have both one 
 authority, one ground, one final cause ; but 
 are different in the manner and form of ex- 
 ecution, as is evident by the speaking of our 
 Master in the xvith and xviiith of Matthew. 
 
 This power and policy ecclesiastical is 
 different and distinct, in their own nature, 
 from that power and policy which is called 
 civil power, and appertaineth to the civil 
 
SECOND BOOK OF DISCIPLINE. 67 
 
 government of the commonwealth : albeit 
 they be both of God, and tend to one end, 
 if they be rightly used — viz. to advance the 
 glory of God, and to have godly and good 
 subjects. 
 
 For this power ecclesiastical floweth im- 
 mediately from God, and the Mediator Jesus 
 Christ, and is spiritual, not having a tem- 
 poral head on the earth, but only Christ, 
 the only spiritual King and Governor of his 
 kirk. 
 
 It is a title falsely usurped by Antichrist, 
 to call himself head of the kirk ; and ought 
 nor to be attributed to angel, nor man, of 
 what estate soever he be, saving to Christ, 
 the only head and monarch in the kirk. 
 
 Therefore this power and policy of the kirk 
 should lean upon the word immediately, as 
 the only ground thereof, and should be taken 
 from the pure fountains of the Scriptures, 
 the kirk hearing the voice of Christ, the only 
 spiritual King, and being ruled by his laws. 
 
 It is proper to kings, princes, and magis- 
 trates to be called lords, and dominators 
 over their subjects, whom they govern civilly; 
 but it is proper to Christ only to be called 
 Lord and Master, in the spiritual govern- 
 ment of the kirk ; and all others, that bear 
 office therein, ought not to usurp dominion 
 therein, nor be called lords, but only mini- 
 sters, disciples, and servants ; for it is Christ's 
 proper office to command and rule his kirk 
 
 F 2 
 
68 SECOND BOOK OF DISCIPLINE. 
 
 universally, and every particular kirk, through 
 his Spirit and word, by the ministry of men. 
 
 Notwithstanding, as the ministers, and 
 others of the ecclesiastical estate, are subject 
 to the magistrate civil, so ought the person 
 of the magistrate be subject to the kirk 
 spiritually, and in ecclesiastical government. 
 And the exercise of both these jurisdictions 
 cannot stand in one person ordinarily. 
 
 The civil power is called the power of the 
 sword, and the other the power of the keys. 
 
 The civil power should command the spi- 
 ritual to exercise, and to do their office ac- 
 cording to the word of God ; the spiritual 
 rulers should require the Christian magistrate 
 to minister justice and punish vice, and to 
 maintain the liberty and quietness of the 
 kirk within their bounds. 
 
 The magistrate commandeth external 
 things, for external peace and quietness 
 amongst the subjects ; the minister handleth 
 external things only for conscience cause. 
 
 The mao^istrate handleth external thino-s 
 only, and actions done before men ; but the 
 spiritual ruler judgeth both inward affec- 
 tions, and external actions in respect of con- 
 science, by the word of God. 
 
 The civil magistrate craves and gets obe- 
 dience by the sword, and other external 
 means; but the ministry by the spiritual 
 sword, and spiritual means. 
 
 The magistrate neither ought to preach. 
 
SECOND BOOK OF DISCIPLINE. 69 
 
 minister the sacraments, nor execute the 
 censures of the kirk, nor yet prescribe any 
 rule how it should be done, but command 
 the ministers to observe the rule commanded 
 in the word, and punish the transgressors by 
 civil means. The ministers exercise not the 
 civil jurisdiction, but teach the magistrate 
 how it should be exercised according to the 
 word. 
 
 The magistrate ought to assist, maintain, 
 and fortify the jurisdiction of the kirk. The 
 ministers should assist their princes in all 
 things agreeable to the word, providing they 
 neglect not their own charge, by involving 
 themselves in civil affairs. 
 
 Finally, as ministers are subject to the 
 judgment and punishment of the magistrate, 
 in external things, if they offend ; so ought 
 the magistrates to submit themselves to the 
 discipline of the kirk, if they transgress in 
 matters of conscience and religion. 
 
 Chap. II. Of the FoUcy of the Kirk, and 
 Persons or Office-bearers to whom the ad- 
 ministration is committed. 
 
 As in the civil policy, the whole common- 
 wealth consisteth in them that are governors, 
 or magistrates ; and them that are governed, 
 or subjects : so in the policy of the kirk, some 
 are appointed to be rulers, and the rest of 
 the members thereof to be ruled, and obey 
 according to the word of God, and inspiration 
 
70 SECOND BOOK OF DISCIPLINE. 
 
 of his Spirit, always under one head and 
 chief governor, Jesus Christ. 
 
 Again, the whole policy of the kirk con- 
 sisteth in three things — viz. in doctrine, dis- 
 •cipline, and distribution. With doctrine is 
 annexed the administration of sacraments; 
 and, according to the parts of this division, 
 ariseth a threefold sort of officers in the kirk ; 
 to ivitj of ministers or preachers, elders or 
 governors, and deacons or distributors : and 
 all these may be called by a general word, 
 ministers of the kirk ; for albeit the kirk of 
 God be ruled and governed by Jesus Christ, 
 who is the only King, High-Priest, and Head 
 thereof, yet he useth the ministry of men, 
 as the most necessary mids for this purpose. 
 
 For so he hath, from time to time, before 
 the Law, under the Law, and in the time of 
 the Evangel, for our great comfort, raised 
 up men endued with the gifts of the Spirit, 
 for the spiritual government of his kirk, ex- 
 ercising by them nis own power, through his 
 Spirit and word, to the building up of the 
 same. 
 
 And, to take away all occasion of tyranny, 
 he willeth that they should rule with mutual 
 consent, as brethren, and with equality of 
 power, every one according to their functions. 
 
 In the New Testament, and time of the 
 Evangel, he hath used the ministry of the 
 Apostles, Prophets, Evangelists, Pastors and 
 Doctors, in administration of the word ; the 
 
SECOND BOOK OF DISCIPLINE. 71 
 
 Eldership for good order, and administration 
 of discipline ; the Deaconship to have the 
 care of the ecclesiastical goods. 
 
 Some of these ecclesiastical functions are 
 ordinary, and some extraordinary, or tem- 
 porary. There be three extraordinary func- 
 tions, — the office of the Apostle, of the Evan- 
 gelist, and of the Prophet ; which are not 
 perpetual, and now have ceased in the kirk 
 of God ; except when it pleased God extra- 
 ordinarily for a time to stir some of them up 
 again. 
 
 There are four ordinary functions or offices 
 in the kirk of God, — the office of the Pastor, 
 Minister, or Bishop ; the Doctor ; the Pres- 
 byter, or Elder ; and the Deacon. 
 
 These offices are ordinary, and ought to 
 continue perpetually in the kirk, as necessary 
 for the government and policy thereof : and 
 no more offices ought to be received or suf- 
 fered in the true kirk of God, established 
 according to his word. 
 
 Therefore all the ambitious titles, invented 
 in the kingdom of Antichrist, and in his 
 usurped hierarchy, which are not of one of 
 these four sorts, together with the offices de- 
 pending thereupon, in one word, ought to 
 be rejected. 
 
72 SECOND BOOK OF DISCIPLINE. 
 
 Chap. III. How the Persons that bear 
 
 Ecclesiastical Functions are to be admitted 
 
 to their Office. 
 
 Vocation, or calling, is common to all that 
 should bear office within the kirk ; which is 
 a lawful way, by the which qualified persons 
 are promoted to any spiritual office within 
 the kirk of God. 
 
 Without this lawful calling it was never 
 leisom to any person to meddle with any 
 function ecclesiastical. 
 
 There are two sorts of calling : one extra- 
 ordinary, by God immediately ; as was that 
 of the Prophets and Apostles, which, in 
 kirks established, and already well reformed, 
 hath no place. 
 
 The other calling is ordinary, which, be- 
 sides the calling of God, and inward testi- 
 mony of a good conscience, hath the lawful 
 approbation and outward judgment of men, 
 according to God's word, and order esta- 
 blished in his kirk. 
 
 None ought to presume to enter into any 
 office ecclesiastical, without this testimony 
 of a good conscience before God, who only 
 knows the hearts of men. 
 
 This ordinary and outward calling hath 
 two parts, election and ordination. Election 
 is the choosing out of a person or persons, 
 most able, to the office that vakes, by the 
 judgment of the eldership, and consent of the 
 
SECOND BOOK OF DISCIPLINE. 73 
 
 congregation, to which the person or persons 
 shall be appointed. 
 
 The qualifications requisite in all them 
 who should bear charge in the kirk, consist 
 of soundness of religion, and godliness of 
 life, according as they are sufficiently set 
 forth in the word. 
 
 In the order of election is to be eschewed, 
 that any person be intruded in any offices 
 of the kirk, contrary to the will of the con- 
 gregation to which they are appointed, or 
 without the voice of the eldership. 
 
 None ought to be intruded, or placed in 
 the places already planted, or in any place 
 that vakes not, for any worldly respect : and 
 that, which is called the benefice, ought to 
 be nothing else but the stipend of the mini- 
 sters that are lawfully called. 
 
 Ordination is the separation and sanctify- 
 ing of the person appointed, to God and his 
 kirk, after he is well tried and found quahfied. 
 
 The ceremonies of ordination are fasting, 
 earnest prayer, and imposition of hands of 
 the eldership. 
 
 All these, as they must be raised up by 
 God, and by him made able for the work 
 whereto they are called ; so ought they to 
 know their message to be limited within God's 
 word, without the bounds of the which they 
 ought not to pass. 
 
 All these should take those titles and 
 names only (lest they be exalted and puifed 
 
74 SECOND BOOK OF DISCIPLINE. 
 
 up in themselves) which the Scriptures give 
 unto them, as those vi^hich import labour, 
 travel, and w^ork, and are names of offices 
 and service, and not of idleness, dignity, 
 worldly honour or pre-eminence, which by 
 Christ our Master is expressly reproved and 
 forbidden. 
 
 All these office-bearers should have their 
 own particular flocks, amongst whom they 
 exercise their charge : and should make re- 
 sidence with them, and take the inspection 
 and oversight of them, every one in his voca- 
 tion. 
 
 And generally these two things ought they 
 all to respect, the glory of God, and edifying 
 of his kirk, in discharging their duties in 
 their calling. 
 
 Chap. IV. Of the Office-hearers in particular, 
 and first of the Pastors or Ministers. 
 
 Pastors, Bishops, or Ministers, are they 
 who are appointed to particular congrega- 
 tions, which they rule by the word of God, 
 and over the which they watch : in respect 
 whereof, sometime they are called pastors, 
 because they feed their congregation ; some- 
 time episcopi, or bishops, because they watch 
 over their flock ; sometime ministers, because 
 of their service and office ; sometime also 
 presbyters, or seniors, for the gravity in 
 manners which they ought to have in taking 
 
SECOND BOOK OF DISCIPLINE. 75 
 
 care of their spiritual government, which 
 ought to be most dear unto them. 
 
 They that are called unto the ministry, or 
 that offer themselves thereunto, ought not 
 to be elected, without some certain flock 
 assigned unto them. 
 
 No man ought to ingyre himself, or usurp 
 this office, without a lawful calling. 
 
 They who are once called by God, and 
 duly elected by man, after that they have 
 once accepted the charge of the ministry, 
 may not leave their functions. 
 
 The deserters should be admonished ; and, 
 in case of obstinacy, finally excommunicated. 
 
 No pastor may leave his flock without 
 licence of the provincial or national assem- 
 bly ; which if he do, after admonitions not 
 obeyed, let the censures of the kirk strike 
 upon him. 
 
 Unto the pastor appertains teaching of the 
 word of God, in season and out of season, 
 publicly and privately, always travelling to 
 edify, and to discharge his conscience, as 
 God's word prescribes to him. 
 
 Unto the pastors only appertains the ad- 
 ministration of the sacraments, in like manner 
 as the administration of the word ; for both 
 are appointed by God, as means to teach us, 
 the one by the ear, and the other by the eyes 
 and other senses; that by both, knowledge 
 may be transferred to the mind. 
 
 It appertains, by the same reason, to the 
 
76 SECOND BOOK OF DISCIPLINE. 
 
 pastor, to pray for the people, and namely 
 for the flock committed to his charge ; and 
 to bless them in the name of the Lord, who 
 will not suffer the blessings of his faithful 
 servants to be frustrate. 
 
 He ought also to watch over the manners 
 of his flock, that he may the better apply 
 the doctrine to them, in reprehending the 
 dissolute persons, and exhorting the godly to 
 continue in the fear of the Lord. 
 
 It appertains to the minister, after lawful 
 proceeding by the eldership, to pronounce 
 the sentence of binding and loosing upon 
 any person, according unto the power of the 
 keys granted unto the kirk. 
 
 It belongs to him likewise, after lawful 
 proceeding in the matter by the eldership, to 
 solemnize marriage betwixt them that are 
 to be joined therein; and to pronounce the 
 blessing of the Lord upon them that enter 
 into that holy band in the fear of God. 
 
 And generally all public denunciations, 
 that are to be made in the kirk, before the 
 congregation, concerning the ecclesiastical 
 affairs, belong to the ofl^ice of a minister : for 
 he is as a messenger and herald betwixt God 
 and the people, in all these aff'airs. 
 
 Chap. V. Of Doctors, and their Office; 
 and of the Schools. 
 
 One of the two ordinary and perpetual 
 functions that travel in the word, is the office 
 
SECOND BOOK OF DISCIPLINE. 77 
 
 of the doctor, who may be also called a pro- 
 phet, bishop, elder, catechiser; that is, teacher 
 of the catechism, and rudiments of religion. 
 
 His office is, to open up the mind of the 
 Spirit of God in the Scriptures, simply, with- 
 out such applications as the ministers use, 
 to the end that the faithful may be instruct- 
 ed, and sound doctrine taught; and that the 
 purity of the Gospel be not corrupted through 
 ignorance or evil opinions. 
 
 He is different from the pastor, not only 
 in name, but in diversity of gifts : for to the 
 doctor is given the word of knowledge, to 
 open up, by simple teaching, the mysteries 
 of faith ; to the pastor the gift of wisdom, 
 to apply the same by exhortation to the man- 
 ners of the flock, as occasion craveth. 
 
 Under the name and office of a doctor, we 
 comprehend also the order of schools, col- 
 leges, and universities, which hath been from 
 time to time carefully maintained, as well 
 among the Jews and Christians, as among 
 the profane nations. 
 
 The doctor being an elder, as said is, should 
 assist the pastor in the government of the 
 kirk, and concur with the elders, his bre- 
 thren, in all assemblies, by reason the inter- 
 pretation of the word, which is only judge 
 in ecclesiastical matters, is committed to 
 his charge. 
 
 But to preach unto the people, to minister 
 the sacraments, and to celebrate marriages. 
 
78 SECOND BOOK OF DISCIPLINE. 
 
 pertain not to the doctor, unless he be other- 
 wise called ordinarily : howbeit, the pastor 
 may teach in the schools, as he who hath 
 the gift of knowledge oftentimes meet for 
 that end, as the examples of Polycarpus and 
 others testify, 8cc. 
 
 Chap. VI. Of Elders j and their Office. 
 
 The word Elder, in the Scripture, some- 
 time is the name of age, sometime of office. 
 When it is the name of any office, sometime 
 it is taken largely, comprehending as well 
 the pastors and doctors, as them who are 
 called seniors and elders. 
 
 In this our division, we call those elders, 
 whom the Apostles call presidents, or gover- 
 nors : their office, as it is ordinary, so it is 
 perpetual, and always necessary in the kirk 
 of God. The eldership is a spiritual func- 
 tion, as is the ministry. 
 
 Elders, once lawfully called to the office, 
 and having gifts from God meet to exercise 
 the same, may not leave it again. Albeit 
 such a number of elders may be chosen in 
 certain congregations, that one part of them 
 may relieve another for a reasonable time, 
 as was among the Levites under the Law, in 
 serving of the temple. 
 
 The number of the elders, in every con- 
 gregation, cannot well be limited, but should 
 be according to the bounds and necessity of 
 the people. 
 
SECOND BOOK bf DISCIPLINE. 79 
 
 It is not necessary that all elders be also 
 teachers of the word, albeit the chief ought 
 to be such; and so are worthy of double 
 honour. 
 
 What manner of persons they ought to 
 be, we refer it to the express word, and 
 namely, to the canons written by the Apostle 
 Paul. 
 
 Their office is, as well severally as con- 
 junctly, to watch diligently over the flock 
 committed to their charge, both publicly and 
 privately, that no corruption of religion or 
 manners enter therein. 
 
 As the pastors and doctors should be dili- 
 gent in teaching, and sowing the seed of the 
 word ; so the elders should be careful in seek- 
 ing after the fruit of the same in the people. 
 
 It appertains to them to assist the pastor 
 in examination of them that come to the 
 Lord's table. Item, in visiting the sick. 
 
 They should cause the acts of the assem- 
 blies, as well particular as general, to be put 
 in execution carefully. 
 
 They should be dihgent in admonishing 
 all men of their duty, according to the rule 
 of the Evangel. 
 
 Things that they cannot correct by private 
 admonitions, they should bring to the elder- 
 ship. 
 
 Their principal office is, to hold assemblies 
 with the pastors and doctors, who are also 
 of their number, for establishing of good 
 
80 SECOND BOOK OF DISCIPLINE. 
 
 order, and execution of discipline ; unto the 
 which assembhesall persons are subject, that 
 remain within their bounds. 
 
 Chap. VII. Of the Elderships, Assemblies, 
 and Discipline. 
 
 Elderships and assemblies are commonly 
 constitute of pastors, doctors, and such as 
 we commonly call elders, that labour not in 
 the word and doctrine ; of whom, and of 
 whose several power, hath been spoken. 
 
 Assemblies are of four sorts. For either 
 they are of particular kirks and congregations 
 one or mo, or of a province, or of a whole 
 nation, or of all and divers nations, profess- 
 ing one Jesus Christ. 
 
 All the ecclesiastical assemblies have power 
 to convene lawfully together, for treating of 
 things concerning the kirk, and pertaining 
 to their charge. 
 
 They have power to appoint times and 
 places to that effect ; and at one meeting, to 
 appoint the diet, time, and place for another. 
 In all assemblies, a moderator should be 
 chosen, by common consent of the whole 
 brethren convened, who should propone mat- 
 ters, gather the votes, and cause good order 
 to be kept in the assemblies. 
 
 Dihgence should be taken, chiefly by the 
 moderator, that only ecclesiastical things be 
 handled in the assemblies j and that there 
 
SECOND BOOK OF DISCIPLINE. 81 
 
 be no meddling with any thing pertaining to 
 the civil jurisdiction. 
 
 Every assembly hath power to send fbrth 
 from them, of their own number, one or more 
 visitors, to see how all things be ruled in 
 the bounds of their jurisdiction. 
 
 Visitation of more kirks, is no ordinary 
 office ecclesiastic, in the person of one man ; 
 neither may the name of a bishop be attri- 
 buted to the visitor only, neither is it neces- 
 sary to abide always in one man's person ; 
 but it is the part of the eldership to send out 
 qualified persons to visit pro re nata. 
 
 The final end of assemblies is, first. To 
 keep religion and doctrine in purity, without 
 error and corruption. Next, To keep come- 
 liness and good order in the kirk. 
 
 For this order's cause, they may make 
 certain rules and constitutions, appertaining 
 to the good behaviour of all the members 
 of the kirk, in their vocation. 
 
 They have power also to abrogate and 
 abolish all statutes and ordinances, concern- 
 ing ecclesiastical matters, that are found 
 noisome and unprofitable, and agree not with 
 the time, or are abused by the people. 
 
 They have powder to execute ecclesiastical 
 discipline and punishment upon all trans- 
 gressors, and proud contemners of the good 
 order and policy of the kirk ; and so the 
 whole discipline is in their hands. 
 
 The first kind and sort of assemblies, 
 
 G 
 
82 SECOND BOOK OF DISCIPLINE. 
 
 although they be within particular congrega- 
 tions, yet they exerce the power and juris- 
 diction of the kirk with mutual consent, and 
 therefore bear sometime the name of the kirk. 
 
 When we speak of the elders of the par- 
 ticular congregations, we mean not that every 
 particular parish-kirk can, or may, have their 
 own particular elderships, especially in land- 
 ward ; but we think three, four, more or fewer 
 particular kirks, may have one eldership, 
 common to them all, to judge their eccle- 
 siastical causes. 
 
 Yet this is meet, that some of the elders 
 be chosen out of every particular congrega- 
 tion, to concur with the rest of their brethren 
 in the common assembly, and to take up the 
 delations of offences within their own kirks, 
 and bring them to the assembly. 
 
 This we gather out of the practice of the 
 primitive kirk, where elders, or colleges of 
 seniors, were constitute in cities and famous 
 places. 
 
 The power of these particular elderships, 
 is to use diligent labours in the bounds com- 
 mitted to their charge, that the kirks be 
 kept in good order ; to inquire diligently of 
 naughty and unruly persons, and travel to 
 bring them in the way again, either by ad- 
 monition or threatening of God's judgments, 
 or by correction. 
 
 It pertains to the eldership, to take heed 
 that the word of God be purely preached 
 
SECOND BOOK OF DISCIPLINE. 83 
 
 within their bounds, the sacraments rightly 
 ministered, the discipline rightly maintained, 
 and the ecclesiastical goods uncorruptly dis- 
 tributed. 
 
 It belongs to this kind of assembly, to cause 
 the ordinances made by the assemblies pro- 
 vincial, national, and general, to be kept, 
 and put in execution. 
 
 To make constitutions, which concern to 
 TTpETTov in the kirk, for the decent order of 
 those particular kirks where they govern : 
 providing they alter no rules made by the 
 general or provincial assemblies ; and that 
 they make the provincial assemblies foreseen 
 of those rules that they shall make, and abo- 
 lish them that tend to the hurt of the same. 
 
 It hath power to excommunicate the ob- 
 stinate. 
 
 The power of election of them who bear 
 ecclesiastical charges, pertains to this kind 
 of assembly, within their own bounds, being 
 well erected, and constitute of many pastors, 
 and elders of sufficient ability. 
 
 By the like reason, their deposition also 
 pertains to this kind of assembly ; as of them 
 that teach erroneous and corrupt doctrine; 
 that be of scandalous life, and after admo- 
 nitions desist not; that be given to schism, 
 or rebellion against the kirk ; manifest blas- 
 phemy, simony, corruption of bribes, false- 
 hood, perjury, whoredom, theft, drunkenness, 
 fighting worthy of punishment by the law, 
 
 G 2 
 
84 SECOND BOOK OF DISCIPLINE. 
 
 usury, dancing, infamy, and all others, that 
 deserve separation from the kirk. 
 
 Those also, who are altogether found in- 
 sufficient to execute their charge, should be 
 deposed ; whereof other kirks should be ad- 
 vertised, that they receive not the persons 
 deposed. 
 
 Yet they ought not to be deposed, who 
 through age, sickness, or other accidents, 
 become unmeet to do their office ; in which 
 case, their honour should remain to them, 
 their kirk should maintain them, and other* 
 ought to be provided to do their office. 
 
 Provincial assemblies, we call lawful con- 
 ventions of the pastors, doctors, and other 
 elders of a province gathered, for the common 
 affairs of the kirks thereof ; which also may 
 be called the conference of the kirk and 
 brethren. 
 
 These assemblies are institute for weighty 
 matters, to be handled by mutual consent 
 and assistance of the brethren within that 
 province, as need requires. 
 
 This assembly hath power to handle, order, 
 and redress all things, omitted or done amiss 
 in the particular assemblies. 
 
 It hath power to depose the office-bearers 
 of that province, for good and just causes 
 deserving deprivation. 
 
 And, generally, these assemblies have the 
 whole power of the particular elderships, 
 whereof they are collected. 
 
SECOND BOOK OF DISCIPLINE. 85 
 
 The national assembly, which is general 
 to us, is a lawful convention of the whole 
 kirks of the realm, or nation, where it is used 
 and gathered, for the common affairs of the 
 kirk, and may be called the general elder- 
 ship of the whole kirks in the realm. None 
 are subject to repair to this assembly to vote, 
 but ecclesiastical persons, to such a number 
 as shall be thought good by the same as- 
 sembly, not excluding other persons, that 
 will repair to the said assembly to propone, 
 hear, and reason. 
 
 This assembly is instituted, that all things, 
 either omitted or done amiss in the provincial 
 assemblies, may be redressed and handled ; 
 and things, generally serving for the good 
 of the whole body of the kirk within the 
 realm, may be foreseen, treated, and set forth, 
 to God's glory. 
 
 It should take care, that kirks be planted 
 in places where they are not planted. 
 
 It should prescribe the rule, how the other 
 two kinds of assemblies should proceed in 
 all things. 
 
 This assembly should take heed that the 
 spiritual jurisdiction and civil be not con- 
 founded, to the hurt of the kirk ; that the 
 patrimony of the kirk be not consumed nor 
 abused ; and generally concerning all weighty 
 aiFairs, that concern the well and good order 
 of the whole kirks of the realm, it ought to 
 interpone authority thereto. 
 
86 SECOND BOOK OF DISCIPLINE. 
 
 There is, beside these, another more general 
 kind of assembly, which is of all nations, 
 and all estates of persons within the kirk, 
 representing the universal kirk of Christ, 
 which may be called properly the general 
 assembly, or general council, of the whole 
 kirk of God. 
 
 These assemblies were appointed and called 
 together, especially, when any great schism 
 or controversy in doctrine did arise in the 
 kirk ; and were convocate at command 
 of godly emperors being for the time, for 
 avoiding of schisms withm the universal kirk 
 of God ; which, because they pertain not to 
 the particular estate of any realm, we cease 
 further to speak of them. 
 
 Chap. VIII. 0/ the Deacons and their 
 Office, the last ordi?ia7y Function in the 
 Kirk. 
 
 The word Diakanos sometimes is largely 
 taken, comprehending all them that bear 
 office in the ministry, and spiritual function 
 in the kirk. 
 
 But now, as we speak, it is taken only for 
 them unto whom the collection and distri- 
 bution of the alms of the faithful, and eccle- 
 siastical goods, doth belong. 
 
 The office of the deacons, so taken, is an 
 ordinary and perpetual ecclesiastical function 
 in the kirk of Christ. 
 
 Of what properties and duties he ought 
 
SECOND BOOK OF DISCIPLINE. 87 
 
 to be, that is called to this function, we remit 
 it to the manifest Scriptures. 
 
 The deacon ought to be called and elected, 
 as the rest of the spiritual officers, of the 
 which election was spoken before. 
 
 Their office and power is to receive and 
 to distribute the whole ecclesiastical goods 
 unto them to whom they are appointed. 
 
 This they ought to do, according to the 
 judgment and appointment of the presbyte- 
 ries, or elderships (of the which the deacons 
 are not members), that the patrimony of the 
 kirk and poor be not converted to private 
 men's uses, nor wrongfully distribute. 
 
 Chap. IX. Of the Patrimony of the Kirk, 
 and Distribution thereof. 
 
 By the patrimony of the kirk, we mean, 
 whatsoever thing hath been at any time be- 
 fore, or shall be in times coming, given, or 
 by consent or universal custom of countries 
 professing the Christian religion applied to, 
 the public use and utility of the kirk. 
 
 So that under the patrimony we compre- 
 hend all things given, or to be given, to the 
 kirk and service of God ; as lands, buildings, 
 possessions, annual rents, and all such like, 
 wherewith the kirk is doted, either by dona- 
 tions, foundations, mortifications, or any 
 other lawful titles, of kings, princes, or any 
 persons inferior to them, together with the 
 continual oblations of the faithful. 
 
« 
 
 88 SECOND BOOK OF DISCIPLINE. 
 
 We comprehend also all such things, as 
 by laws or custom, or use of countries, have 
 been applied to the use and utility of the 
 kirk ; of the which sort are tiends, means, 
 [manses], glebe, and such like, which by 
 common and municipal laws, and universal 
 custom, are possessed by the kirk. 
 
 To take any of this patrimony by unlawful 
 means, and convert it to the particular and 
 profane use of any person, we hold it a detest- 
 able sacrilege before God. 
 
 The goods ecclesiastical ought to be col- 
 lected and distributed by the deacons, as the 
 word of God appoints, that they who bear 
 office in the kirk be provided for, without 
 care or solicitude. 
 
 In the apostolical kirk, the deacons were 
 appointed to collect and distribute what sum 
 soever was collected of the faithful, to dis- 
 tribute unto the necessity of the saints ; so 
 that none lacked among the faithful. 
 
 These collections were, not only of that 
 which was collected in manner of alms, as 
 «ome suppose, but of other goods, moveable 
 and immoveable, of lands and possessions, 
 the price whereof was brought to the feet of 
 the Apostles. 
 
 This office continued in the deacon's hands, 
 who intromitted with the whole goods of the 
 kirk, aye, and while the estate thereof was 
 corrupted by Antichrist, as the ancient canons 
 bear witness. 
 
SECOND BOOK OF DISCIPLINE. 89 
 
 The same canons make mention of a four- 
 fold distribution of the patrimony of the 
 kirk, whereof one part was applied to the 
 pastor, or bishop, for his sustentation and 
 hospitality ; another to the elders and dea- 
 cons, and all the clergy ; the third to the 
 poor, sick persons, and strangers ; the fourth 
 to the upholding of other affairs of the kirk, 
 especially extraordinary. 
 
 We add hereunto the schools and school- 
 masters also, which ought and may be well 
 sustained of the same goods, and are com- 
 prehended under the clergy. To whom we 
 join also clerks of assemblies, as well parti- 
 cular as general, syndics, or procurators of 
 the kirk affairs, takers-up of psalms, and such 
 like other ordinary officers of the kirk, so far 
 as they are necessary. 
 
 Chap. X. Of the Office of a Christian Ma- 
 gistrate ill the Kirk. 
 
 Although all the members of the kirk be 
 holden, every one in their vocation, and ac- 
 cording thereto, to advance the kingdom of 
 Jesus Christ, so far as lieth in their power ; 
 yet chiefly Christian princes, and other ma- 
 gistrates, are holden to do the same. 
 
 For they are called in the Scripture, nou- 
 rishers of the kirk ; for so much as by them 
 it is, or at least ought to be, maintained, 
 fostered, upholden, and defended, against all 
 that would procure the hurt thereof. 
 
90 SECOND BOOK OF DISCIPLINE. 
 
 So it pertains to the office of a Christian 
 magistrate, to assist and fortify the godly 
 proceedings of the kirk, in all behalfs ; and 
 namely, to see that the public estate and 
 ministry thereof be maintained and sustained, 
 as it appertains, according to God's word. 
 
 To see that the kirk be not invaded, nor 
 hurt by false teachers and hirelings ; nor the 
 rooms thereof occupied by dumb dogs, or 
 idle beUies. 
 
 To assist and maintain the discipline of 
 the kirk, and punish them civilly that will 
 not obey the censure of the same, without 
 confounding always the one jurisdiction with 
 the other. 
 
 To see that sufficient provision be made 
 for the ministry, the schools, and the poor : 
 and, if they have not sufficient to await upon 
 their charges, to supply their indigence even 
 with their own rents, if need require. 
 
 To hold hand as well to the saving of their 
 persons from injury and open violence, as to 
 their rents and possessions, that they be not 
 defrauded, robbed, nor spoiled thereof. 
 
 Not to suffer the patrimony of the kirk to 
 be applied to profane and unlawful uses, or 
 to be devoured by idle belhes, and such as 
 have no lawful function in the kirk, to the 
 hurt of the ministry, schools, poor, and other 
 godly uses, whereupon the same ought to be 
 bestowed. 
 
 To make laws and constitutions, agreeable 
 
SECOND BOOK OF DISCIPLINE. 91 
 
 to God's word, for advancement of the kirk, 
 and policy thereof, without usurping any 
 thing that pertains not to the civil sword, 
 but belongs to the offices that are merely 
 ecclesiastical, as is the ministry of the word 
 and sacraments, using ecclesiastical disci- 
 pline, and the spiritual execution thereof, or 
 any part of the power of the spiritual keys, 
 which our Master gave to the Apostles, and 
 to their true successors. 
 
 And although kings and princes that be 
 godly, sometimes by their own authority, 
 when the kirk is corrupted, and all things 
 out of order, place ministers, and restore the 
 true service of the Lord, after the example 
 of some godly kings of Judah, and divers 
 godly emperors, and kings also, in the light 
 of the New Testament ; yet» where the mini- 
 stry of the kirk is once lawfully constitute, 
 and they that are placed do their office faith- 
 fully, all godly princes and magistrates ought 
 to hear and obey their voice, and reverence 
 the majesty of the Son of God speaking in 
 them. 
 
 Chap. XI. Of the present Abuses remain- 
 ing in the Kirk, which we desire to be re- 
 formed. 
 
 As it is the duty of the godly magistrate to 
 maintain the present liberty, which God hath 
 granted to the preaching of his word, and 
 the true administration of the sacraments 
 
92 SECOND BOOK OF DISCIPLINE. 
 
 within this realm ; so it is to provide, that all 
 abuses which yet remain in the kirk be re- 
 moved, and utterly taken away. 
 
 Therefore, first, the admission of men to 
 papistical titles of benefices, such as serve 
 not, nor have no function in the reformed 
 kirk of Christ, as abbots, commendators, priors, 
 prioresses, and other titles of abbacies, whose 
 places are now for the most part, by the just 
 judgment of God, demolished, and purged 
 of idolatry, is a plain abuse, and is not to 
 receive the kingdom of Christ among us, but 
 rather to refuse it. 
 
 Such hke, that they that of old were called 
 the chapters and convents of abbeys, cathe- 
 dral kirks, and like places, serve for nothing 
 now but to set feus and tacks, if any thing 
 be left of the kirk lands and tiends, in hurt 
 and prejudice thereof, as daily experience 
 teacheth ; and therefore ought to be utterly 
 abrogate and abolished. 
 
 Of the like nature are the deans, arch- 
 deacons, chanters, subchanters, treasurers, 
 chancellors, and others having the like titles, 
 flowing from the pope and canon law only, 
 who have no place in the reformed kirk. 
 
 The kirks also which are united together, 
 and joined by annexation to their benefices, 
 ought to be separated and divided, and given 
 to qualified ministers, as God's word craves. 
 
 Neither ought such abusers of the kirk 
 patrimony to have vote in parliament, nor sit 
 
SECOND BOOK OF DISCIPLINE. 93 
 
 in council, under the name of the kirk and 
 kirkmen, to the hurt and prejudice of the 
 liberty thereof, and laws of the realm, made 
 in favour of the reformed kirk. 
 
 Much less is it lawful, that any person 
 amongst these men should have five, sixteen, 
 twenty, or more kirks, all having the charge 
 of souls, and enjoy the patrimony thereof, 
 either by admission of the prince, or of the 
 kirk, in this light of the Evangel. For it is 
 but a mockage, to crave reformation where 
 such like have place. 
 
 And in so far as, in the order taken at 
 Leith in the year of our Lord 1571, it ap- 
 pears that such may be admitted, being found 
 qualified : either that pretended order is 
 against all good order, or else it must be 
 understood, not of them that be qualified in 
 worldly affairs, or to serve in court ; but of 
 such as are qualified to teach God's word, 
 having their lawful admission of the kirk. 
 
 As to bishops, if the name Episkopos be 
 properly taken, they are all one with the 
 ministers, as was before declared. For it is 
 not a name of superiority and lordship, but 
 of office and watching. 
 
 Yet, because in the corruption of the kirk, 
 this nam^e (as others) hath been abused, and 
 yet is likely to be, we cannot allow the fashion 
 of these new chosen bishops, neither of the 
 chapters, that are electors of them to such 
 an office as they are chosen unto. 
 
94 SECOND BOOK OF DISCIPLINE. 
 
 True bishops should addict themselves 
 to a particular flock, which sundry of them 
 refuse ; neither should they usurp lordship 
 over their brethren, and over the inheritance 
 of Christ, as these men do. 
 
 Pastors, in so far as they are pastors, have 
 not the office of visitation of more kirks 
 joined to the pastorship, without it be given 
 to them. 
 
 It is a corruption, that bishops should 
 have further bounds to visit nor they may 
 lawfully. 
 
 No man ought to have the office of visita- 
 tion, but he that is lawfully chosen thereunto. 
 
 The elderships, being well established, have 
 power to send out visitors, one or more, with 
 commission to visit the bounds within their 
 their eldership ; and likewise, after account 
 taken of them, either continue them, or re- 
 move them from time to time, to the which 
 elderships they should be always subject. 
 
 The civil jurisdiction in the person of a 
 pastor, is a corruption. It agreeth not with 
 the word of God, that bishops should be 
 pastors of pastors, pastors of many flocks, 
 and yet without a certain flock, and without 
 ordinary teaching. 
 
 It agreeth not with the Scriptures, that 
 they should be exeemed from the correction 
 of their brethren, and discipline of the par- 
 ticular eldership of the kirk where they shall 
 serve ; neither that they usurp the office of 
 
SECOND BOOK OF DISCIPLINE. 95 
 
 visitation of other kirks, nor any other func- 
 tion beside other ministers, but so far as 
 shall be committed to them by the kiik. 
 
 Wherefore we desire the bishops that now 
 are, either to agree to that order that God's 
 word requires in them, as the general kirk 
 will prescribe unto them, not passing their 
 bounds either in ecclesiastical or civil affairs, 
 or else to be deposed from all function in the 
 kirk. 
 
 We deny not, in the mean time, but mini- 
 sters may and should assist their princes, 
 when they are required, in all things agree- 
 able to the word, whether it be in council 
 or parliament, or otherwise ; providing always 
 they neither neglect their own charges, nor, 
 through flattery of princes, hurt the public 
 estate of the kirk. 
 
 But generally we say, no person, under 
 whatsomever title of the kirk, and specially 
 the abused titles in papistry, of prelates, con- 
 vents, and chapters, ought to attempt any 
 act in the kirk's name, either in council or 
 parliament, or out of council, having no com- 
 mission of the reformed kirk within this 
 realm. 
 
 And by act of parliament it is provided, 
 that the papistical kirk and jurisdiction 
 should have no place within the same ; and 
 no bishop nor other prelate, in times coming, 
 should use any jurisdiction flowing from his 
 authority. 
 
96 SECOND BOOK OF DISCIPLINE. 
 
 And again, that no other ecclesiastical 
 jurisdiction should be acknowledged within 
 this realm, but that which is and shall be 
 in the reformed kirk, and flowing therefrom. 
 
 So we esteem holding of chapters in a 
 papistical manner, either in cathedral kirks, 
 abbeys, colleges, or other conventual places, 
 usurping the name and authority of the kirk , 
 to hurt the patrimony thereof, or use any 
 other act to the prejudice of the same, since 
 the year of our Lord 1560, to bean abuse 
 and corruption, contrary to the liberty of the 
 true kirk and laws of the realm ; and there- 
 fore ought to be annulled, reduced, and, in 
 times coming, utterly discharged. 
 
 The dependencies also of the papistical 
 jurisdiction are to be abolished ; of the which 
 sort is the mixed jurisdiction of the com- 
 missars, in so far as they meddle with eccle- 
 siastical matters, and have no commission of 
 the kirk thereto, but were elected in time of 
 our sovereign's mother, when things were out 
 of order. It is an absurd thing, that several 
 of them, having no function of the kirk, 
 should be judges to ministers, and depose 
 them from their places. Therefore they either 
 should be discharged to meddle with eccle- 
 siastical matters ; or it should be limited to 
 them in what matters they might be judges, 
 and not hurt the liberty of the kirk. 
 
 They also that formerly were of the eccle- 
 siastic estate in the pope's kirk, or that are 
 
SECOND BOOK OF DISCIPLINE. 97 
 
 admitted of new to the papistical titles, and 
 now are tolerate by the laws of the realm to 
 possess the two parts of their ecclesiastical 
 rents, ought not to have any further liberty, 
 but to intromit with the portion assigned and 
 granted to them for their life-times, and not, 
 under the abused titles which they had, to 
 dispone the kirk-rents, set tacks and feus 
 thereof at their pleasure, to the great hurt of 
 the kirk, and poor labourers that dwell upon 
 the kirk -lands, contrary to all good con- 
 science and order. 
 
 Chap. XII. Certain special Heads of Refor- 
 mation which we crave. 
 
 Whatsoever hath been spoken of the offices 
 of the kirk, of the several power of the office- 
 bearers, of their conjunct power also, and 
 lastly, of the patrimony of the kirk, we un- 
 derstand it to be the right reformation which 
 God craves at our hands, that the kirk be 
 ordered according thereto, as with that order 
 which is most agreeable to the word. 
 
 But, because something should be touched 
 in particular concerning the estate of the 
 country, and that which we principally seek 
 to be reformed in the same, we have collected 
 them in these heads following. 
 
 Seeing the whole country is divided in 
 provinces, and these provinces again are 
 divided in parishes, as well in landward as in 
 towns ; in every parish and reasonable con- 
 
 H 
 
98 SECOND BOOK OF DISCIPLINE. 
 
 gregation, there should be placed one or more 
 pastors, to feed the flock ; and no pastor or 
 minister always be burdened with the par- 
 ticular charge of more kirks or flocks than 
 one alone. 
 
 And because it would be thought hard to 
 find out pastors or ministers to all the parish 
 kirks of the realm, as well in landward as in 
 towns; we think, by the advice of such as 
 commission may be given to by the kirk and 
 prince, parishes in landward, or small vil- 
 lages, may be joined, two or three, or more 
 in some places, together, and the principal 
 and most commodious kirks to stand, and be 
 repaired sufficiently, and qualified ministers 
 placed thereat ; and the other kirks, which 
 are not found necessary, may be suffered to 
 decay, their kirk-yards always being kept for 
 burial places ; and in some places, where 
 need requires, a parish, where the congrega- 
 tion is over great for one kirk, may be divided 
 in two or more. 
 
 Doctors should be appointed in universities, 
 colleges, and in other places needful, and 
 sufficiently provided for, to open up the 
 meaning of the Scriptures, and to have the 
 charge of schools, and teach the rudiments 
 of religion. 
 
 As for elders, there should be some to be 
 censurers of the manners of the people, one 
 or more in every congregation, but not an 
 assembly of elders in every particular kirk, 
 
SECOND BOOK OF DISCIPLINE. 99 
 
 but only in towns and famous places, where 
 resort of men of judgment and ability, to 
 that effect, may be had ; where the elders of 
 the particular kirks about may convene to- 
 gether, and have a common eldership, and 
 assembly-place among them, to treat of all 
 things that concern the congregations of which 
 they have the oversight. 
 
 And as there ought to be men appointed 
 to unite and divide the parishes, as necessity 
 and commodity requires ; so there should be 
 appointed by the general kirk, with the assent 
 of the prince, such men as fear God, and 
 know the estate of the countries, that were 
 able to nominate and design the places where 
 the particular elderships should convene, 
 taking consideration of the dioceses, as they 
 were divided of old, and of the estate of the 
 countries and provinces of the realm. 
 
 Likewise, concerning provincial and syno- 
 dal assemblies, consideration were easy to be 
 taken ; how many, and in what places they 
 were to be holden, and how oft they should 
 convene, ought to be referred to the liberty 
 of the general kirk, and order to be appoint- 
 ed therein. 
 
 The national assemblies of this country, 
 called commonly the general assemblies, ought 
 always to be retained in their own liberty, 
 and have their own place ; with power to the 
 kirk to appoint times and places convenient 
 for the same ; and a1] men, as well magistrates 
 H 2 
 
100 SECOND BOOK OF DISCIPLINE. 
 
 as inferiors, to be subject to the judgment 
 of the same, in ecclesiastical causes, without 
 any reclamation or appellation to any judge, 
 civil or ecclesiastical, within the realm. 
 
 The liberty of the election of persons called 
 to the ecclesiastical functions, and observed 
 without interruption, so long as the kirk was 
 not corrupted by Antichrist, we desire to be 
 restored and retained within this realm ; so 
 that none be intruded upon any congregation, 
 either by the prince, or any inferior person, 
 without lawful election, and the assent of the 
 people over whom the person is placed ; as 
 the practice of the apostohcal and primitive 
 kirk, and good order, crave. 
 
 And because this order, which God's word 
 craves, cannot stand with patronages and 
 presentations to benefices used in the pope's 
 kirk, we desire all them that truly fear God, 
 earnestly to consider, that forasmuch as the 
 names of patronages and benefices, together 
 with the effect thereof, have flowed from the 
 pope, and corruption of the canon law only, 
 in so far as thereby any person was intruded 
 or placed over kirks, having curam anima- 
 rum ; and forasmuch as that manner of pro- 
 ceeding hath no ground in the word of God, 
 but is contrary to the same, and to the said 
 liberty of election, they ought not now to 
 have place in this light of reformation : and 
 therefore, whosoever will embrace God's 
 word, and desire the kingdom of his Son 
 
SECOND BOOK OF DISCIPLINE. 101 
 
 Christ Jesus to be advanced, they will also 
 embrace and receive that policy and order, 
 which the word of God, and upright estate 
 of his kirk, crave : otherwise it is in vain 
 that they have professed the same. 
 
 Notwithstanding, as concerning other pa- 
 tronages of benefices, that have not cur am 
 animarum, as they speak, such as are chap- 
 lainries, prebendaries, founded upon temporal 
 lands, annuals, and such like, may be re- 
 served unto the ancient patrons, to dispone 
 hereupon, when they vaike, to scholars and 
 bursars, as they are required by act of par- 
 liament. 
 
 As for the kirk-rents in general, we de- 
 sire that order be admitted and maintained 
 amongst us, that may stand with the sincerity 
 of God's word, and practice of the kirk of 
 Christ : 
 
 To wit ; That, as was before spoken, the 
 whole rent and patrimony of the kirk, ex- 
 cepting the patronages before mentioned, 
 may be divided in four portions : one 
 thereof to be assigned to the pastor for his 
 entertainment and hospitality ; another to 
 the elders, deacons, and other officers of the 
 kirk, such as clerks of assemblies, takers-up 
 of the psalms, bedals, and keepers of the 
 kirk, so far as is necessary, joining with them 
 also the doctors and schools, to help the 
 ancient foundations where need requires : the 
 third portion to be bestowed upon the poor 
 
102 SECOND BOOK OF DISCIPLINE. 
 
 members of the faithful, and on hospitals : 
 the fourth for reparation of the kirks, and 
 other extraordinary charges, as are profitable 
 for the kirk ; and also for the commonwealth, 
 if need require. 
 
 We desire therefore the ecclesiastical goods 
 to be uplifted, and distributed faithfully to 
 whom they appertain ; and that by the mini- 
 stry of the deacons, to whose office properly 
 the collection and distribution thereof be- 
 longs ; that the poor may be answered of 
 their portion thereof, and they of the mini- 
 stry live without care and solicitude : as 
 also, the rest of the treasure of the kirk may 
 be reserved and bestowed to their right uses. 
 
 If these deacons be elected with such 
 qualities as God's word craves to be in them, 
 there is no fear that they shall abuse them- 
 selves in their office, as the profane collectors 
 did before. 
 
 Yet, because this vocation appeareth to 
 many to be dangerous, let them be obliged, 
 as they were of old, to give a yearly account 
 to the pastors and eldership ; and, if the kirk 
 and prince think expedient, let cautioners be 
 obliged for their fidelity, that the kirk-rents 
 nowise be dilapidate. 
 
 And, to the effect this order may take place, 
 it is to be provided, that all other intromitters 
 with the kirk-rent, collectors general or spe- 
 cial, whether it be by appointment of the 
 prince or otherwise, may be denuded of 
 
SECOND BOOK OF DISCIPLINE. 103 
 
 iurther intromission therewith, and suffer the 
 kirk-rents, in time coming, to be wholly in- 
 tromitted with by the ministry of the dea- 
 cons, and distribute to the use before men- 
 tioned. 
 
 And also, to the effect that the ecclesiastical 
 rents may suffice to those uses for the whicli 
 they are to be appointed, we think it neces- 
 sary to be desired, that all alienations, setting 
 of feus, or tacks of the rents of the kirk, as 
 well lands as tiends, in hurt and diminution 
 of the old rentals, be reduced and annulled, 
 and the patrimony of the kirk restored to 
 the former old liberty. 
 
 And likewise, that in times coming the 
 tiends be set to none but to the labourers 
 of the ground, or else not set at all ; as was 
 agreed upon, and subscribed by the nobility 
 before. 
 
 Chap. XIII. The Utility that shall flow 
 from this Reformatio?! to all Estates. 
 
 Seeing the end of this spiritual govern- 
 ment and policy, whereof we speak, is, that 
 God may be glorified, the kingdom of Jesus 
 Christ advanced, and all who are of his mys- 
 tical body may live peaceably in conscience ; 
 therefore we dare boldly affirm, that all those 
 who have true respect to these ends, will, 
 even for conscience cause, gladly agree and 
 conform themselves to this order, and ad- 
 vance the same, so far as lieth in them, that. 
 
104 SECOND BOOE OF DISCIPLINE. 
 
 their conscience being set at rest, tliey may 
 be replenished with spiritual gladness, in 
 giving full obedience to that which God's 
 word and the testimony of their own con- 
 science do crave, and in refusing all corrup- 
 tion contrary to the same. 
 
 Next ; We shall become an example and 
 pattern of good and godly order to other 
 nations, countries, and kirks, professing the 
 same rehgion with us ; that as they have 
 glorified God, in our continuing in the sin- 
 cerity of the word hitherto, without any 
 errors (praise to his Name!), so they may 
 have the hke occasion in our conversation, 
 whenas we conform ourselves to that dis- 
 cipline, policy, and good order which the 
 same word and purity of reformation crave 
 at our hands. Otherwise that fearful sen- 
 tence may be justly said to us, *'The servant 
 knowing the will of his master, and not doing 
 it," &c. 
 
 Moreover, if we have any pity or respect 
 to the poor members of Jesus Christ, who so 
 greatly increase and multiply amongst us, 
 we will not suffer them to be longer defraud- 
 ed of that part of the patrimony of the kirk 
 which justly belongs unto them : and by 
 this order, if it be duly put to execution, the 
 burden of them shall be taken off us, to our 
 great comfort ; the streets shall be cleansed 
 of the cryings and murmurings of them, so 
 as we shall no more be any scandal to other 
 
SECOND BOOK OF DISCIPLINE. 105 
 
 nations, as we have hitherto been, for not 
 taking order with the poor amongst us, and 
 causing the word which we profess to be evil 
 spoken of, giving an occasion of slander to 
 the enemies, and offending the consciences 
 of the simple and godly. 
 
 Besides this, it shall be a great ease and 
 commodity to the whole common people, in 
 relieving them of the building and upholding 
 their kirks, in building of bridges and other 
 like public works ; to the labourers of the 
 ground, in payment of their tiends ; and, 
 shortly, in all those things whereinto they 
 have been hitherto rigorously handled by 
 them that were falsely called kirk-men, their 
 tacksmen, factors, chamberlains, and extor- 
 tioners. 
 
 Finally ; To the king's majesty, and com- 
 monwealth of the country, this profit shall 
 redound, that, the other affairs of the kirk 
 being sufficiently provided, according to the 
 distribution, of the which hath been spoken, 
 the superplus, being collected in the treasure 
 of the kirk, may be profitably employed, and 
 liberally bestowed upon the extraordinary 
 support of the affairs of the prince and com- 
 monwealth ; and especially of that part which 
 is appointed for reparation of kirks. 
 
 So, to conclude, all being wilhng to apply 
 themselves to this order ; the people suffering 
 themselves to be ruled according thereto; 
 the prince and magistrates not being ex- 
 
106 SECOND BOOK OF DISCIPLINE. 
 
 eemed, and they that are placed in the eccle- 
 siastical estate rightly ruling and governing ; 
 God shall be glorified, the kirk edified, and 
 the bounds thereof enlarged ; Christ Jesus 
 and his kingdom set up; Satan and his 
 kingdom subverted ; and God shall dwell in 
 the midst of us, to our comfort, through 
 Jesus Christ ; v^^ho, together with the Father 
 and the Holy Ghost, abides blessed in all 
 eternity. Amen. 
 
 Assembly at Edinburgh, 4th August 1590. 
 
 Sess. 10. 
 
 Forasmuch as it is certain that the word 
 of God cannot be kept in its own sincerity 
 without the holy discipline be had in observ- 
 ance ; it is therefore, by common consent of 
 the whole brethren and commissioners pre- 
 sent, concluded, that whosoever hath borne 
 office in the ministry of the kirk within this 
 realm, or that presently bears, or shall here- 
 after bear office herein, shall be charged by 
 every particular presbytery where their resi- 
 dence is, to subscribe the heads of discipline 
 of the kirk of this realm, at length set down, 
 and allowed by act of the whole assembly, 
 in the book of policy, which is registrate in 
 the assembly books ; and namely, the heads, 
 controverted by enemies of the discipline of 
 the reformed kirk of this realm, betwixt and 
 the next synodal assemblies of the provinces. 
 
SECOND BOOK OF DISCIPLINE. 107 
 
 under the pain of excommunication, to be 
 executed against the non-subscribers ; and 
 the presbyteries which shall be found remiss 
 or negligent herein, to receive public rebuke 
 of the whole assembly : and to the effect the 
 said discipline may be known, as it ought 
 to be, to the whole brethren, it is ordained, 
 that the moderator of each presbytery shall 
 receive, from the clerk of the assembly, a 
 copy of the said book under his subscription, 
 upon the expenses of the presbytery, betwixt 
 and the 1st day of September next to come, 
 under the pain to be openly accused in face 
 of the whole assembly. 
 
A FORM 
 
 OF 
 
 EXAMINATION before the COMMUNION. 
 
 APPROVED BY THE 
 
 GENERAL ASSEMBLY OF THE KIRK 
 OF SCOTLAND; 
 
 AND 
 
 appoitttelJ to te ugeti (n jf amiUes antr ScfiooR 
 
 WITH PROOFS FROM THE SCRIPTURE. 
 
Assembly 1590. Sess. 12. August 10. 
 
 Anent the examination before the commmiion, it is 
 thought meet for the common profit of the whole people, 
 that ane uniforme order be keepit in examination, and that 
 ane schort forme of examination be set down, be their 
 breither, Mess. John Craig, Robert Pont, Thomas Bu- 
 chanan, and Andrew Melvine, to be presentit to the next 
 Assembly. 
 
 Assembly 1591. Sess. 17. JuIj/ 13. 
 
 Anent the forme of examination before the communion, 
 pennit be their brother Mr. Craig, the Assembly thought 
 it meet to be imprintit, being be the author thairof con- 
 tractit in some schorter bounds. 
 
 Assembly 1592. Sess. 10. Mai/ 30. 
 
 For swa meikle as, at the special desire of the kirk, ane 
 forme of examination before the communion was pennit 
 and formit be their brother Mr. John Craig, quhilk is now 
 imprintit, and allowit be the voyce of the Assembly: 
 Therefore it is thought needful that every pastor travel 
 with his flock, that they may buy the samen buik, and 
 read it in their families, quhereby they may be better in- 
 structit; and that the samen be read and learnit in lectors' 
 schools, in place of the Little Catechism *. 
 
 * That is, The Manner to examine Children, at the end of Calvin's 
 Catechism. 
 
A FORM 
 
 OF 
 
 EXAMINATION BEFORE THE COMMUNION. 
 
 I. Of our miserable Bondage through Adam. 
 
 Q. 1. What are we by nature? — A. The 
 children of God's wrath, Eph. ii. 3. 
 
 Q. 2. Were we thus created of God ? — 
 A. No : for he made us to his own image. 
 Gen. i. 26. 
 
 Q. 3. How came we to this misery ? — 
 A. Through the fall of Adam from God, 
 Gen. iii. 
 
 Q. 4. What things came to us by that 
 fall ? — A. Original sin, and natural corrup- 
 tion, Rom. V. 12, 18, 19. 
 
 Q. 5. What power have we to turn to 
 God? — A. None at all; for we are dead in 
 sin, Eph. ii. 1. 
 
 Q. 6. What is the punishment of our sin ? 
 — A. Death eternal, both in body and soul, 
 Rom.vi. 23, 
 
112 CRAIG^S CATECHISM. 
 
 II. Of our Redemption by Christ, 
 
 Q. 7. Who may deliver us from this 
 bondage? — A. God only, who bringeth life 
 out of death. 
 
 Q. 8, How know we that he will do it? — 
 A. By his promise, and sending his Son 
 Christ Jesus in our flesh, John iii. 16, 17. 
 
 Q. 9. What kind of person is Christ? — 
 A. Perfect God and perfect man, without 
 sin. Matt. i. 23, Luke i. 31. 
 
 Q. 10. What needed this wonderful union? 
 — A. That he might be a meet Mediator 
 for us. 
 
 Q.ll. Howdid he redeem us? — A. Through 
 his obedience to the law, and death of the 
 cross, Phil. ii. 8. 
 
 Q. 12. Suffered he only natural death? — 
 A. No : but he suffered also the curse of 
 God, in body and soul. Gal. iii. 13. 
 
 Q. 13. How know we that his death 
 brought life to us ? — A. By his glorious re- 
 surrection and ascension. 
 
 Q. 14. Wherefore that?— A. For if he 
 hath not satisfied for all our sins perfectly, 
 he hath not risen, nor we by him, 1 Cor. xv. 
 14,17. 
 
 Q. 15. Is it needful that we believe these 
 mysteries? — A. No doubt, but yet that is 
 not enough, Jam. ii. 17, 20. 
 
 Q. 16. What more is required? — A. That 
 we be made partakers of Christ and his merits, 
 John XV. 4—7. 
 
craig's catechism. 113 
 
 III. Of our Participation with Christ. 
 
 Q. 17. How is that wrought? — A. Through 
 his continual intercession for us in heaven 
 Heb. vii. 25. 
 
 Q. 18. Declare how that is done? — 
 A. Hereby the Holy Spirit is sent, John xiv. 
 16,26. 
 
 Q. 19. What doth the Spirit in this work ? 
 — A. He oflfereth Christ and his graces to us, 
 and moveth us to receive him. 
 
 Q. 20. How doth he offer Christ to us? — 
 A. By the preaching of the Evangel, Rom. 
 X. 13—15. 
 
 Q. 21. How doth he move us to receive 
 him ? — A. Through printing in our hearts 
 true faith in Christ, Acts xvi. 14. 
 
 Q. 22. What thing is faith in Christ ?— 
 A. A sure persuasion that he is the only Sa- 
 viour of the world, but ours in special, who 
 believe in him, John vi. 
 
 Q. 23. What doth this faith work?— 
 A. Our inseparable union with Christ in his 
 graces, Eph. iii. 16 — 19. 
 
 Q. 24. What is the first fruit of this 
 union ? — A. Remission of our sins, and im- 
 putation of justice, Rom. vi. 19. 
 
 Q. 25. Which is the next fruit of our 
 union with him ? — A. Our sanctification and 
 reo^eneration to the image of God, John iii. 
 3,5. 
 
 Q. 26. Who doth this, and how ?— A. The 
 
114 craig's catechism. 
 
 Holy Spirit, through our union with Christ, 
 in his death, burial, and resurrection, Rom. vi. 
 
 Q. 27. What are the chief parts of our 
 regeneration ? — A. Mortification of sin, and 
 rising to righteousness, Rom. vi. 
 
 Q. 28. How know we sin and righteous- 
 ness? — A. By the just and perfect law of 
 God, Rom. vii. 
 
 IV. Of the Word. 
 
 Q. 29. Where shall we find the word of 
 God? — A. Only in the Holy Scriptures, 
 Rom. XV. 4. 
 
 Q. 30. Are the Scriptures sufiicient for our 
 instruction ? — A. No doubt, as the Apostles 
 do testify, John xx. 31, Gal. i. 8, 2 Tim. 
 iii. 16. 
 
 Q. 31. How should we receive and use the 
 word ? — A. We should read it privately and 
 publicly with all reverence, Deut. xxxi. 21. 
 
 Q. 32. Is this sufficient for our instruc- 
 tion ? — A. No, if public teaching may be had, 
 Eph. iv.11,12. 
 
 Q. 33. Wherefore that ?— A. For as God 
 raiseth public teachers and pastors, so he 
 hath commanded us to hear them, Mai. ii.7. 
 
 Q. 34. How long should we continue in 
 this school ? — A. All the days of our lives, 
 seeing we are ignorant, forgetful, and easy 
 to be deceived, Col. iii. 16. 
 
 Q. 35. What then serve the sacraments 
 for? — A. They are added for our further 
 
craig's catechism. 115 
 
 comfort and admonition, as a visible word, 
 Gen. xvii. 9 — 11, Exod. xii. 
 
 V. Of our Liberty to serve God, 
 
 Q. 36. What good things may we do now, 
 being thus regenerated ? — A. We may serve 
 our God freely and uprightly, Rom. xii. 
 
 Q. 37. May we do it perfectly according 
 to the Law ? — A. No truly, for our regenera- 
 tion is not perfect, Gal. v. 17, Eccles.vii. 22. 
 
 Q. 38. What followeth upon that ?— A. 
 A certain rebellion of the flesh against the 
 Spirit, Rom. vii. 15 — 25. 
 
 Q. 39. Is not this rebellion cursed by the 
 Law ? — A. Yea, truly ; but yet it is not im- 
 puted to us, 2 Cor. V. 19. 
 
 Q. 40. Wherefore that, seeing it is sin, 
 and the root of all our sins ?— -A. Because 
 Christ satisfied all the points of the Law for 
 us, Rom. iii. 21, &c. 
 
 Q. 41. What are we, then, who believe in 
 Christ ? — A. Just in him, but sinners in our- 
 selves, Rom. viii. 
 
 Q. 42. What craveth this confession of 
 us? — A. A constant faith in Christ, and 
 continual repentance. 
 
 Q. 43. What then is our only joy in life 
 and death? — A. That all our sins bypast, 
 present, and to come, are buried ; and Christ 
 only is made our wisdom, justification, sanc- 
 tification, and redemption, 1 Cor. i. 30. 
 
 Q. 44. What fruit cometh of this faith ?— 
 I 2 
 
116 craig's catechism. 
 
 A. Peace of conscience, and joy in the Spirit, 
 in all our troubles within and without, Rom. 
 V. 2, 2 Cor. vi. 4. 
 
 Q. 45. What shall we gather of this whole 
 discourse? — A. How miserable we are through 
 Adam, and how blessed through Christ, Phil, 
 iii. 8. 
 
 Q. 46. When should we remember of this 
 doctrine ? — A. At all times, but chiefly when 
 we are touched with a proud opinion of our 
 own worthiness, or are troubled in conscience 
 for sin, Luke xviii. 19. 
 
 Q. 47. Then this meditation serveth for a 
 preparation to the holy sacraments ? — A. Yea 
 truly, if they be rightly considered. 
 
 VI. Of the Sacraments. 
 
 Q. 48. Declare that in Baptism. — A. We 
 see there the seal of our spiritual filthiness 
 through our communion with Adam, and 
 our purgation by our communion with Christ. 
 
 Q. 49. Declare the same in the Supper. — 
 A. We see, feel, and taste there also, the 
 seal of our spiritual wants, and death through 
 Adam ; and likewise of our spiritual trea- 
 sures, and life through Christ only. 
 
 Q. 50. How contract we our spiritual fil- 
 thiness from Adam? — A. Through our na- 
 tural communion with him, Rom. v. 12, &c. 
 
 Q. 51. How came we to our spiritual 
 purgation, and life by Christ ? — A. Through 
 
craig's catechism, 117 
 
 our spiritual communion with our second 
 Adam, Head and Spouse, Eph. v. 30. 
 
 Q. 52. Do the word and the sacraments 
 work this communion ? — A. No : for it is 
 the work of the Spirit only, Eph. iii. 16. 
 
 Q. 53. Whereunto do the word and sacra- 
 ments lead us? — A. Directly to the cross 
 and death of Christ, 1 Cor. i. 17, 18, 23, 24. 
 
 Q. 54. Wherefore that? — A. Because 
 through his cross and death the wrath of 
 God was quenched, and all his blessings 
 made ours, Gal. iii. 13, 14. 
 
 Q. 55. Why was this high mystery re- 
 presented by these weak and common ele- 
 ments ? — A. Because they express most lively 
 our spiritual purging and feeding, which we 
 have by Christ, John vi. 32, &c. 
 
 Q. 56, When doth he these things to us 
 in very deed? — A. When he is so joined 
 with us, and we with him, that he abideth in 
 us, and we in him spiritually, John xv. 4, 5. 
 
 Q. 57. How is this union and abiding 
 expressed here? — A. By natural washing, 
 eating, drinking, digesting, feeding, and 
 abiding in us. 
 
 Q. 58. How may we feel and know this 
 spiritual abiding in us? — A. By the testi- 
 mony of the Spirit in us, and external actions 
 agreeable to Christ in us. Matt. vii. 6, Rom. 
 viii. 16. 
 
 Q. 59. Then Christ is not an idle guest in 
 us ? — A. No, truly ; for he came not only 
 
118 craig's catechism. 
 
 with water and blood, but also with the Spirit, 
 to assure us, in some measure, of his pre- 
 sence in us, 1 John v. 6. 
 
 VII. Of Baptism. 
 
 Q. 60. What signifieth Baptism unto us ? — 
 A. That we are filthy by nature, and are 
 purged by the blood of Christ, Titus iii. 5. 
 
 Q. 61. What meaneth this our union with 
 the water? — ^A. Our spiritual union with 
 Jesus Christ, Rom. vi. 3, 8, Gal. iii. 27. 
 
 Q. 62. What followeth upon this our union 
 with him ? — A. Remission of sins and rege- 
 neration, Rom. vi. 4, 18, 22. 
 
 Q. 63. From whence cometh our rege- 
 neration? — A. From the communion with 
 the death, burial, and resurrection of Christ, 
 Rom. vi. 4, 5, 8. 
 
 Q. 64. How long, and by what way doth 
 Baptism work in us ? — A. All the days of 
 our hfe, through faith and repentance, 1 Cor. 
 vi. 19, 20. 
 
 Q. 65, How then are infants baptized ? — 
 A. Upon the promise made to the faithful 
 and their seed. Gen. xvii. 7, 10. 
 
 Q. 66. How doth Baptism differ from the 
 Supper ? — A. In the elements, action, rites, 
 signification, and use. 
 
 Q. 67. Wherefore is Baptism but once 
 ministered ? — A. It is enough to be received 
 once in the house of God, Rom. viii. 16. 
 
 Q. 68. Declare the cause of that ? — A. For 
 
119 
 
 they are never casten out, who are once truly 
 received in his society, John vi. 37. 
 
 Q. 69. Why is the Supper so oft mini- 
 stered ? — A. We have need to be fed con- 
 tinually, John vi, 55. 
 
 Q, 70. Why is not the Supper ministered 
 to infants ? — A. Because they cannot e^- 
 amine themselves, 1 Cor. xi. 28, 
 
 VIII. Of the Supper, 
 
 Q. 71. What signifieth the action of the 
 Supper? — A. That our souls are fed spi- 
 ritually, by the body and blood of Jesus 
 Christ, John vi. 54. 
 
 Q. 72. When is this done?— A. When we 
 feel the efficacy of his death in our conscience 
 by the spirit of faith, John vi, 63. 
 
 Q. 73, Why is this sacrament given in 
 meat and drink ? — A. To seal up our near 
 conjunction with Christ. 
 
 Q. 74, Wherefore is both meat and drink 
 given ? — A. To testify that Christ is the whole 
 food of our souls, John vi, 
 
 Q, 75. Is Christ*s body in the elements ? 
 A. No ; but it is in heaven. Acts i. 1 1. 
 
 Q. 76. Why then is the element called his 
 body ? — A. Because it is a sure seal of his 
 body given to our souls. 
 
 Q. 77. To whom should this sacrament be 
 given?— A. To the faithful only, who can 
 examine themselves. 
 
120 craig's catechism. 
 
 Q. 78. Wherein should they examine them- 
 selves? — A. In faith and repentance, with 
 their fruits. 
 
 Q. 79. What should pastors do, when men 
 are neghgent, and abuse the sacraments ? — 
 A. They should use the order of discipline 
 established in the word. 
 
 IX. Of Discipline, 
 
 Q. 80. Who should use this discipline? — 
 A. The pastors and elders, by their mutual 
 consent and judgment. 
 
 Q. 81. What is the office of the eldership ? 
 ■ — A. To watch upon their flock, and exercise 
 the discipline. 
 
 Q. 82. How is this done ? — A. By private 
 and public admonition, and other censures 
 of the kirk, as need requireth. 
 
 Q. 83. Who ought to be excluded from 
 the sacraments ? — A. All infidels and public 
 slanderers. 
 
 Q. 84. Wherefore are these excluded? — 
 A. Lest they should hurt themselves, slander 
 the kirk, and dishonour God. 
 
 X. Of the Magistrate. 
 
 Q. 85. What is the office of the Christian 
 magistrate in the kirk ? — A. He should de- 
 fend the true religion and discipline, and 
 punish all troublers and contemners of the 
 same. 
 
craig's catechism. 121 
 
 XI. Of the Table in special. 
 
 Q. 86. Why use we a table here, and not 
 Jin altar, as the fathers did at God's com- 
 mandment? — A. Because we convene, not 
 to offer a sacrifice for sin, but to eat and 
 drink of that sacrifice, which Christ once 
 offered upon the cross for us, Heb. vii. 23, 
 24, 27,andx. 11, 12, 14, 18. 
 
 Q. 87. What profess we when we come 
 to the table ? — A. That we are dead in our- 
 selves, and seek our life only in Christ. 
 
 Q. 88. Shall this confession of our un- 
 worthiness be a stay to come to the commu- 
 nion ? — A. No, truly ; but rather a prepa- 
 ration to the same, if faith and repentance 
 be with it, Mark ii. 17. 
 
 Q. 89. Wherefore is there mention made 
 here of Christ's body and blood severally? — 
 A. To testify his death, by the which only 
 he was made our spiritual meat and drink, 
 John vi. 51, bb. 
 
 Q. 90. For what cause is this action called 
 the communion? — A. Because it is the true 
 cause of our mutual society with Christ in 
 all things, good and evil. 
 
 Q. 91. Declare how that is performed ? — 
 A. Hereby he removeth all evil things from 
 us, which we have by nature ; and we re- 
 ceive of him all good things, which we want 
 by nature. 
 
 Q. 92. Declare these things more plainly ? 
 — A. The wrath of God and sin is removed. 
 
122 CRAIG*S CATECHISM. 
 
 which we have by nature ; and the favour 
 of God, and adoption, with the joy of heaven 
 is restored to us, the which things we have 
 not by nature, Rom. viii. 
 
 Q. 93. What things then may the faithful 
 soul say ? — A. Now live I ; not I, but Christ 
 liveth in me : it is God that justifieth, who 
 shall condemn ? 
 
 Q. 94. Let us therefore give thanks, and 
 pass to this holy action, every one of us saying 
 and singing in his heart, ** The Lord is the 
 portion of mine inheritance and of my cup ; 
 thou shalt maintain my lot: the lines are 
 fallen unto me in pleasant places ; yea, I have 
 a fair heritage," Psal. xvi. 5, 6. — A. Let it 
 be done so with heart and mouth, to the con- 
 fusion of all idolaters, and glory of our God. 
 
 XIL The End of our Redemption. 
 
 Q. 95. To what end are we thus redeemed, 
 and brought in hope of that endless joy to 
 come ? — A. To move us effectually to deny 
 all ungodliness, worldly lusts, and unrigh- 
 teousness, and so live godly, soberly, and 
 righteously in this present world, looking for 
 the coming of Christ for our full redemption, 
 Tit. ii. 11—13. 
 
 Q. 96. What shall be the final end of all 
 these graces ? — A. God shall be glorified for 
 ever in mercy, and we shall enjoy that end- 
 less life with Christ our Head, to whom, with 
 the Father, and the Holy Spirit, be all honour 
 and glory for ever. Amen. 
 
APPENDIX, 
 
 CONTAINING 
 
 The Geneva Confession of Faith ', 
 
 The National Covenant ; 
 
 The Directory for Family Worship ; and 
 
 Acts and Overture of the General Assembly concerning 
 
 Discipline. 
 
APPENDIX. 
 
 The Confession of Faith used in the English 
 Congregation at Geneva ; 
 
 Received and approved by the Church of Scotland in the 
 Beginning of the Reformation. 
 
 I. 
 
 I BELIEVE and confess (a) my Lord God I believe in 
 eternal, infinite, unmeasurable, incompre- God the 
 hensible, and invisible(6), one in substance(c), Father Al- 
 and three in persons, Father, Son, and Holy mighty, 
 Ghost (d) : w^ho by his almighty power and Maker of 
 wisdom (e), hath not only of nothing created heaven and 
 heaven, earth, and all things therein con- earth ; 
 tained (f), and man after his own image (g), 
 that he might in him be glorified (A); but 
 also by his fatherly providence governeth, 
 maintaineth, and preserveth the same(i), ac- 
 cording to the purpose of his will (/c). 
 
 (a) Rom. X. 10. (h) Gen. xvii. 1 ; Psal. Ixiii. 1, xc. 2, 
 cxxxix. 1, 16 ; 1 Tim. i. 17. (c) Deut. vi. 4 ; Eph. 
 
 iv. 6. (d) Gen. i. 26 ; Matt. iii. 16, 17, xxviii. 19 ; 
 
 1 John V. 7. (e) Heb. i. 2 ; Prov. viii. 22, 30. 
 
 (/) Gen. i. 1; Jer. xxxii. 16; Psal. xxxiii. 6, 7. 
 \g) Gen. i. 26 ; Eph. iv. 24 ; Col. iii. 10. (//) Prov. 
 xvi. 4 ; John xvii. 1 ; 1 Cor. vi. 20. {i) Matt. vi. 
 
 26, 32; Luke xii. 24, 30; 1 Pet. v. 7; Phil, iv, 6. 
 (/c) Eph. i. 11. 
 
126 APPENDIX. 
 
 II. 
 
 And in Je- 1 believe also and confess Jesus Christ, 
 
 sus Christ J the only Saviour and Messias (/), who, being 
 
 his only equal v^^ith God, made himself of no repu- 
 
 Son our tation ; but took on him the shape of a ser- 
 
 Lordf vant (m), and became man, in all things like 
 
 unto us, sin excepted (w), to assure us of 
 
 mercy and forgiveness (o) : for when through 
 
 our father Adam's transgression, we were 
 
 become children of perdition (p), there was 
 
 no means to bring us from that yoke of sin 
 
 and damnation, but only Jesus Christ our 
 
 Lord {q), who giving us that by grace which 
 
 was his by nature (r), made us through faith 
 
 the children of God (s). 
 
 WJiO was Who, when the fulness of time was 
 
 conceived come (0> was conceived by the power of the 
 
 by the Holy Holy Ghost, born of the Virgin Mary, accord- 
 
 Ghost, ing to the flesh (m), and preached in earth 
 
 born of the the Gospel of salvation (w), till at length, by 
 
 Virgin tyranny of the priests, he was guiltless con- 
 
 Mary, suf- demned under Pontius Pilate, then president 
 
 feredunder of Jewry, and most slanderously hanged on 
 
 Pontius the cross between two thieves, as a notorious 
 
 Pilate, trespasser (x) ; where, taking upon him the 
 
 (Z) Matt. i. 21 ; Acts iv. 12 ; 1 Tim i. 15. {m) John 
 
 i.; Phil. ii. 6, 7; 1 Tim. iii. 16 ; 1 John v. 20; Rom. 
 ix. 5. (n) Heb. ii. 14, 16, 17; Phil. ii. 7, 8 ; 1 Pet. 
 ii. 22; 1 John iii. 5. (o) Rom. viii. 31, &c. ; 
 
 1 John ii. 1. {p) Gen. iii.; Rom. v. 16 — 18; 
 
 Eph. ii. 3; Gal. iii. 10, 13. {q) Acts iv. 12; 
 
 1 Pet. ii. 6 ; Isai. xxviii. 16 ; Rom. ix. 33. (r) John 
 i. 1, 2 ; Heb. i. 5 ; Rom. i. 4 ; Psal. ii. 7. (s) Gal. 
 
 iii. 26 ; Rom. viii. 14; John i. 12 ; Eph. i. 5. {t) Gal. 
 iv. 4 ; Rom. i. 2, 3 ; Acts ii. 22. (m) Isai. vii. 14 ; 
 
 Luke i. 31, 35 ; Rom. i. 3. {w) Acts x! 36; Heb. i. 1. 
 (a:) John vii. 32, xi.47, 48, 53, xii. 10, 11,42; Matt. xii. 
 14, and xxvii.; Luke xxiii. ; Mark xv. ; John xviii. xix. 
 
CONFESSION OF FAITH. 127 
 
 punishment of our sins, he delivered us from was cru- 
 the curse of the law {y). cified, 
 
 And forasmuch as he, being only God, 
 could not feel death ; neither, being only Dead and 
 man, could overcome death ; he joined both buried. 
 together, and suffered his humanity to be 
 punished with most cruel death {z), feeling in 
 himself the anger and severe judgment of 
 God, even as if he had been in the extreme He de- 
 torments of hell, and therefore cried with a scended 
 loud voice, " My God, my God, why hast into hell, 
 thou forsaken me ? (a) " 
 
 Thus of his free mercy, without compul- 
 sion, he offered up himself as the only sacri- 
 fice to purge the sins of all the world (6) ; so 
 that all other sacrifices for sin are blas- 
 phemous, and derogate from the sufficiency 
 hereof. 
 
 The which death, albeit it did sufficiently 
 reconcile us to God (c), yet the Scriptures 
 do commonly attribute our regeneration to The third 
 his resurrection (rf) : for as by rising ?i%^m day he rose 
 from the grave the third day(e), he con- again from 
 quered death (/) ; even so the victory of our death. 
 faith standeth in his resurrection, and there- 
 fore without the one we cannot feel the bene- 
 fit of the other : for as by his death sin was 
 taken away, so our righteousness was restored 
 by his resurrection (g). 
 
 And because he would accomplish all things, 
 
 {y) Gal. iii. 13 ; Isai. liii. 6, 8, 10. {z) Acts ii. 24 ; 
 
 1 Pet. ii. 24 ; Isai. liii. 4, 5, 7, 10. {a) Psal. xxii. 1 ; 
 Matt, xxvii. 46. {h) Isai. liii. ; Heb. ix. 12, 14, 25, 
 
 26, 28, and x. 10, 12, 14 ; Gal. i. 4 ; Rom. iv. 25, and 
 V. 8—10 ; 1 John i. 7. (c) Col. i. 20. {d) Rom. 
 vi. 4, 5 ; 1 Pet. i. 3. (e) Matt, xxviii. ; Acts x. 40 ; 
 
 1 Cor. XV. 4. (/) Hos. xiii. 14 ; 1 Cor. xv. 26, 
 
 55_57. {g) Rom. iv. 25. 
 
128 APPENDIX. 
 
 He ascend- and take possession for us in his kingdom (h), 
 ed into he ascended into heaven (i), to enlarge that 
 heaven, same kingdom by the abundant power of 
 his Spirit (/c), by whom we are most assured 
 of his continual intercession towards God the 
 Andsitteth Father for us (/). And although he be in 
 atthei^ight heaven, as touching his corporal presence (m), 
 hand of where the Father hath now set him at his 
 God the right hand (w), committing unto him the ad- 
 Father ministration of all things, as well in heaven 
 Almighty, above, as in the earth beneath (o) ; yet is he 
 present with us his members, even to the 
 end of the world (/>), in preserving and go- 
 verning us with his effectual power and grace. 
 Who (when all things are fulfilled whicli 
 God hath spoken by the mouth of all his pro- 
 From phets, since the world began, q) will come 
 
 thence he in the same visible form in the which he 
 shall come ascended (r), with an unspeakable majesty, 
 to judge power, and company, to separate the lambs 
 the quick from the goats, the elect from the repro- 
 and the bate (s) ; so that none, whether he be alive 
 dead. then, or dead before, shall escape his judg- 
 
 ment (0- 
 
 III. 
 
 I believe Moreover, I believe and confess the Holy 
 
 (A) Eph. iv. 10 ; John xiv. 2, 3 ; Heb. vi. 20. {i) Mark 
 xvi. 19 ; Luke xxiv. 51 ; Acts i. ix. 11. {k) Luke 
 
 xxiv. 49; John xiv. 16, 17, 26; Acts i. 4, and ii. 4. 
 (/) Rom. viii. 34; Heb. vii. 25, and ix. 24; 1 John 
 ii. 1. {m) Acts iii. 21. (w) Col. iii. 1 ; Rom. 
 
 viii. 34 ; Heb. i. 3, x. 11, and xii. 2. (o) Eph. i. 
 
 20—22 ; Phil. ii. 9 ; Col. ii. 10. {p) Matt, xxviii. 20. 
 {q) Acts iii. 21. (r) Acts i. 11. (s) Matt. xxv. 
 
 31, 46; Phil. iii. 20. (0 Matt. xxiv. 30, 31 ; Acts 
 
 X. 42, and xvii. 31 ; 1 Cor. xv. 51, 52; 1 Thess. iv. 16, 
 17; 2 Thess. i. 7, 10; 2 Tim. iv. 1,8. 
 
CONFESSION OF FAITH. 129 
 
 Ghost, God equal with the Father and the iu the Uo/y 
 Son, who regenerateth and sanctifieth us. Ghost, 
 ruleth and guideth us into all truth {u), per- 
 suading us most assuredly in our consciences, 
 that we are the children of God, brethren to 
 Jesus Christ, and fellow-heirs with him of 
 Ufe everlasting (iv). 
 
 Yet, notwithstanding, it is not sufficient to 
 believe that God is omnipotent and merciful, 
 that Christ hath made satisfaction, or that 
 the Holy Ghost hath this power and effect, 
 except we do apply the same benefits to our- 
 selves (r), who are God's elect (3/). 
 
 IV. 
 
 I believe therefore and confess one holy The holj/ 
 only church {z), which (as members of Jesus catholic 
 Christ,' the only Head thereof, 0) consent in Church, 
 faith, hope, and charity (6), using the gifts the com- 
 of God, whether they be temporal or spiri- munion of 
 tual, to the profit and furtherance of the Saints, 
 same(c). Which church is not seen to man's 
 eye, but only known lo God {d), who of the 
 lost sons of Adam hath ordained some as 
 vessels of wrath to damnation (<?) ; and hath 
 chosen others as vessels of his mercy to be 
 
 (?/) Matt. iii. 16, 17; 1 John v. 7; 1 Pet. i. 2, 22 ; 1 
 Cor. vi 11, 19; John xvi. 7, 13; Eph. iii. 16; 2 Thess. 
 ii. 13. (to) Rom. viii. 13, 17; Gal. iv. 6, 7. (.r) Hab. 
 ii. 4 ; Horn i. 17 ; and x. 9, &c. ; 1 John iii. 23 ; John 
 iii. 36. {y) John xvii. 2, 3. {z) Matt. xvi. 18 ; 
 
 John X. 14—16 ; Eph. v. 25—27; Rom. viii. 28, &c. ; 
 Cant. ii. (a) 1 Cor. xii. 12, 13 ; Eph. i. 10, 22, 23, 
 and iv. 15, 16 ; Col. i. 18. {h) Eph. iv. 3—5, 13 ; 
 
 Phil. iii. 16 ; Col. ii. 19. (<) Acts ii. 41, &c , and 
 
 iv. 32, &c.; Rom. xii. 4, &c.; 1 Cor. xii.; Eph. iv. 7, 
 U, 12. (f/) Rom. xj. 33, 34 ; 2 Tim. ii. 19. (e) Rom. 
 IX. 21, 22. 
 
 K 
 
130 APPENDIX, 
 
 saved ( /), the which also in due time he 
 calleth to integrity of life and godly conver- 
 sation, to make them a glorious church to 
 himself (g). 
 
 But that church which is visible, and seen 
 to the eye (//), hath three tokens or marks^ 
 whereby it may be known. First, the word 
 of God, contained in the Old and New Testa- 
 ment (/), which, as it is above the authority 
 of the same church (/c), and only sufficient 
 to instruct us in all things concerning salva- 
 tion (/) ; so is it left for all degrees of men 
 to read, and understand (m) : for without this 
 word, neither church, council, nor decree can 
 establish any point touching salvation (w). 
 
 The second is the holy sacraments — to wity 
 of Baptism and the Lord's Supper ; which 
 sacraments Christ hath left unto us, as holy 
 signs and seals of God's promises (o). For 
 as by baptism once received, is signified, 
 that we (as well infants, as others of age and 
 discretion) being strangers from God by ori- 
 ginal sin, are received into his family and 
 congregation (p) : with full assurance that 
 although this root of sin lie hid in us, yet to 
 the elect it shall not be imputed (9) : so the 
 Supper declareth that God, as a most pro- 
 
 (/) Rom. ix. 23 ; Eph. i. 4—6, 11, 12. {g) Rom. 
 
 viii. 30; Eph. v. 26, 27. (A) Matt, xviii. 17; 1 Cor. 
 XV. 9. (0 Matt, xxviii. 19, 20 ; Rom. x. 14, 17 ; 
 
 Luke xvi. 31, and xxiv. 27 ; Eph. ii. 20 ; John x. 16 ; 
 2Tim. iii.15,16. (/c) 2 Pet. i, 20, 21. (/) John 
 
 XX. 31 ; 2 Tim. iii. 15—17. (w) Deut. vi. 6, 7; 
 
 Jos. i. 8 ; Psal. Ixxviii. 5 ; John v. 39. ' {n) Matt. 
 
 XV. 3, 6, 9, and xxii. 29 ; Eph. v. 17. (o) Matt, xxviii. 
 19, and xxvi. 26, 30 ; Rom. iv. 11. {p) Rom. vi. 
 
 3—5; Gal. iii. 27; Col. ii. 11, \%; Titus iii. 5. 
 (17) Rom. iv. ; Psal. xxxii. 1, 2. 
 
CONFESSION OF FAITH. 131 
 
 vident Father, doth not only feed our bodies, 
 but also spiritually nourish our souls with the 
 graces and benefits of Jesus Christ ; which 
 the Scripture calleth eating of his flesh, 
 and drinking of his blood (r). Neither must 
 wc in the administration of these sacraments 
 follow man's fancy, but as Christ himself 
 hath ordained, so must they be ministred, 
 and by such as by ordinary vocation are there- 
 unto called (s) : therefore whosoever revereth 
 and worshippeth these sacraments, or, con- 
 trariwise, contemneth them in time and place, 
 procureth to himself damnation. 
 
 The third mark of this church is eccle- 
 siastical discipline, which standeth in admo- 
 nition and correction of faults (0: the final 
 end whereof is excommunication, by the 
 consent of the church determined, if the 
 offender be obstinate {u). 
 
 And, besides this ecclesiastical discipline, 
 I acknowledge to belong to the church a 
 politic magistrate, who ministreth to every 
 manjustice, defending the good, and punish- 
 ing the evil, to whom we must render honour 
 and obedience in all things {^v) which are not 
 contrary to the word of God (.r). 
 
 And as Moses (3/), Hezekias^^'), Josias(a), 
 and other godly rulers, purged the church 
 of God from superstition and idolatry : so 
 the defence of Christ's church appertaineth 
 to the Christian magistrates, against all ido- 
 
 (r) 1 Cor. xi. 23—29 ; John vi. 8—58. (s) Deut. 
 
 xii. 32 ; Heb. v. 4 ; John i. 33 ; 1 Cor. iv. 1. {t) Matt. 
 xviii. 15—22; Luke xvii. 3, 4 ; Lev. xix. 17. (ii) 1 
 
 Cor. v. (w) Rom. xiii. 1—7 ; Titus iii. 1 ; 1 Pet. 
 
 ii.l3, 14. (.r) Acts iv. 19, and v. 29. (^) Exod. 
 xxxii. {z) 2 Kings xviii. 4 ; 2 Chron. xxix.— xxxi. 
 
 (o) 2 Kings xxiii. 1—25; 2 Chron. xxxiv. 
 K 2 
 
132 APPENDIX. 
 
 laters and heretics, as Papists, Anabaptists, 
 with such like limbs of Antichrist ; to root 
 out all doctrine of devils and men, as the 
 Mass, Purgatory, Limbus Patnim, prayers 
 to saints and for the dead, free-will, distinc- 
 tion of meats, apparel, and days, vows of 
 single life, presence at idol-service, man's 
 merits, with such like (6): which draw us 
 from the society of Christ's church, wherein 
 The for- standeth only remission of sins, purchased by 
 giveness (/Christ's blood to all them that believe, whe- 
 sinSj ther they be Jews or Gentiles (c) ; and lead 
 
 us to vain confidence in creatures, and trust 
 in our own imaginations. The punishment 
 whereof, although God oftentimes deferreth 
 in this life(rf), yet, after the general resur- 
 The resur- rection, when our souls and bodies shall rise 
 rection of again to immortality(e), they shall be damned 
 the body, to unquenchable fire {f) : and then we, who 
 have forsaken all men's wisdom to cleave 
 unto Christ, shall hear the joyful voice, 
 Come, ye blessed of my Father, inherit ye 
 the kingdom prepared to you from the begin- 
 ning of the world {g) ; and so shall go tri- 
 
 (6) 2 Tim. iv. 2— 4 ; Col. ii. 8, 16—23 ; Matt. xv. 1—9; 
 Isai. xxix. 13 ; Heb. ix. 12, 14, 25, 26, 28, and x. 10, 
 12, 14 ; Acts X. 15; 1 John ii. 22 ; Rom. vii. 6; Gal. 
 V. 1 ; Col. ii. 8, 16—23 ; Rom. xiv. ; 1 Tim. iv.l— 8 ; 
 Matt. xix. 10—12 ; 1 Cor. vii. 2, 9, viii., and x. 25 ; 
 2 Cor. vi. 16, 17; Luke xvii. 23; Rom. iii. 19_29; 
 1 Cor. iii. 11 ; Gal. iv. 9, 10. (c) Isai. xxxiii. 24 ; 
 
 Matt, xviii. 18; John xx. 23; 2Cor. v. 18; Rom. i. 
 16, and X. 11, 12; Eph. ii. 11, &c. (d) 2Pet. ii.; 
 
 Jude; Rom. ix. 22. (e) Acts xxiv. 15; 1 Cor. xv. 
 
 12, &c. ; Phil. iii. 11, 21 ; 1 Thess. iv. 13, &c. (/) 2 
 Thess. i. 7 — 9, and ii. 12; Isai. xxx. 27; John iii. 36, 
 and v. 28, 29 ; Matt. xxv. 30, 41, 46. (g) Matt. 
 
 XXV. 21, 23, 34, 46. 
 
THE NATIONAL COVENANT. 133 
 
 iimphing with him in body and soul, to re- 
 main everlastingly in glory (^), where we 
 shall see God face to face, and shall no more And life 
 need one to instruct another; for we shall ever/as^- 
 all know him, from the highest to the low- ing, 
 est(z). To whom, with the Father and the 
 Holy Ghost, be all praise, honour, and glory, 
 now and ever. So be it. 
 
 Qi) 1 Thess. iv. 16, 17, and v. 9,10; John v. 29; Isai. 
 xxvi. 19. {i) 1 Cor. xiii. 12; 1 John iii. 2; Jer. 
 
 xxxi. 34; Heb. viii. 11. 
 
 THE 
 
 NATIONAL COVENANT; 
 
 The Confession of Faith : subscribed at first by the 
 King's Majesty and his houshold in the year 1580; 
 thereafter by persons of all ranks in the year 1581 ; 
 by ordinance of the Lords of secret Council^ and acts 
 of the General Assembly ; subscribed again by all 
 sorts of persons in the year 1590, by a new ordinance 
 of Council, at the desire of the General Assembly; 
 tvith a general bond for the maintaining of the true 
 Christian^ religion, and the King\s person ; and, tO' 
 gether, with a resolution and promise for the causes 
 after expressed, to maintain the true religion, and the 
 King's Majesty, according to the foresaid Confession 
 and acts of Parliament, subscribed by Barons, JVo- 
 blcs. Gentlemen, Burgesses, Ministers, and Commons, 
 in the year 1638; approvcn by the General Assembly 
 1638 and 1639; and subscribed again by persons of 
 all ranks and qualities in the year 1639, by an.^or~ 
 
134 APPENDIX. 
 
 dinance of Council, upon the supplication of the Ge- 
 neral Assemhly, and Act of the General Assembly; 
 ratified by an Act of Parliament 1640 ; and subscribed 
 by King Charles tj. at Spey, June 23, 1650; and at 
 Scoon, January 1, 1651. 
 
 We, all and every one of us underwritten, protest, that 
 after long and due examination of our own consciences 
 in matters of true and false religion, we are now tho- 
 roughly resolved in the truth by the M^ord and Spirit of 
 God ; and therefore we believe with our hearts, confess 
 with our mouths, subscribe with our hands, a'nd con- 
 stantly affirm before God and the whole world, that 
 this only is the true Christian faith and religion, pleas- 
 ing God and bringing salvation to man, which now is, 
 by the mercy of God, revealed to the world by the 
 preaching of the blessed Evangel ; and is received, be- 
 lieved, and defended by many and sundry notable kirks 
 and realms, but chiefly by the Kirk of Scotland, the 
 king's majesty and three estates of this realm, as God's 
 eternal truth, and only ground of our salvation ; as 
 more particularly is expressed in the Confession of our 
 Faith, established and publicly confirmed by sundry 
 acts of Parliament, and now of a long time hath been 
 openly professed by the King's majesty, and whole 
 body of this realm, both in burgh and land. To the 
 which Confession and form of religion we willingly 
 agree in our conscience in all points, as unto God's 
 undoubted truth and verity, grounded only upon his 
 written word. And therefore we abhor and detest all 
 contrary religion and doctrine : but chiefly all kinds of 
 Papistry in general and particular heads, even as they 
 are now damned and confuted by the Word of God 
 and Kirk of Scotland. But in special we detest and 
 refuse the usurped authority of the Roman Antichrist 
 upon the Scriptures of God, upon the kirk, the civil 
 magistrate, and consciences of men : all his tyrannous 
 laws made upon indifferent things against our Christian 
 liberty ; his erroneous doctrine against the sufficiency 
 
THE NATIONAL COVENANT. 135 
 
 of the written word, the perfection of the law, the 
 office of Christ and his blessed Evangel ; his corrupted 
 doctrine concerning original sin, our natural inability 
 and rebellion to God's law, our justification by faith 
 only, our imperfect sanctification and obedience to the 
 law ; the nature, number, and use of the holy sacra- 
 ments ; his five bastard sacraments ; with all his rites, 
 ceremonies, and false doctrine, added to the ministra- 
 tion of the true sacraments without the word of God : 
 his cruel judgment against infants departing without 
 the sacrament : his absolute necessity of baptism : his 
 blasphemous opinion of transubstantiation, or real pre- 
 sence of Christ's body in the elements, and receiving 
 of the same by the wicked, or bodies of men : his dis- 
 pensations with solemn oaths, perjuries, and degrees 
 of marriage forbidden in the word : his cruelty against 
 the innocent divorced : his devilish mass : his blas- 
 phemous priesthood : his profane sacrifice for the sins 
 of the dead and the quick : his canonization of men, 
 calling upon angels or saints departed ; worshipping of 
 imagery, relics, and crosses; dedicating of kirks, altars, 
 days; vows to creatures; his purgatory; prayers for 
 the dead ; praying or speaking in a strange language ; 
 with his processions and blasphemous litany, and mul- 
 titude of advocates or mediators : his manifold orders ; 
 auricular confession : his * desperate and uncertain re- 
 
 * In the copy which is in the Harmony of Confessions, 
 printed 1586, it is " dispersed and uncertain repentance ;" 
 and in the Latin translation, which is in the Syntagma 
 Confessionum, it is " dispersam et incertam pceniten- 
 tiam :" but in the copy which is in the college of Edin- 
 burgh, written 1585, and subscribed by the graduates, 
 till the defection at the restoration of King Charles II. 
 and in the copies which were subscribed 1638 and 1639, 
 it is " desperate :" and in the original subscribed by the 
 King, &c., and in the copy printed by Robert Wald- 
 grave, 1581, it is " despered :" which is the old Scottish 
 word for " desperate." 
 
136 APPENDIX. 
 
 pentance : his general and doubtsome faith : his satrs- 
 factions of men for their sins : his justification by works, 
 opus operatum, works of supererogation, merits, par- 
 dons, peregrinations, and stations : his holy water, bap- 
 tizing of bells, conjuring of spirits, crossing, sayning, 
 anointing, conjuring, hallowing of God's good creatures, 
 with the superstitious opinion joined therewith : his 
 worldly monarchy, and wicked hierarchy * : his three 
 solemn vows, with all his shavellings of sundry sorts : 
 his erroneous and bloody decrees made at Trent, with 
 all the subscribers or approvers of that cruel and bloody 
 band, conjured against the kirk of God. And, finally, 
 we detest all his vain allegories, rites, signs, and tradi- 
 tions brought in the kirk, without or against the word 
 of God, and doctrine of this true reformed kirk ; to the 
 which we join ourselves willingly, in doctrine, faith, 
 religion, discipline, and use of the holy sacraments, as 
 lively members of the same in Christ our Head : pro- 
 mising and swearing by the great name of the Lord 
 our God, that we shall continue in the obedience of 
 the doctrine and discipline of this kirk f , and shall de- 
 fend the same, according to our vocation and power, 
 all the days of our lives; under the pains contained in 
 the law, and danger both of body and soul in the day 
 of God's fearful judgment. 
 
 And, seeing that many are stirred up by Satan and 
 that Roman Antichrist, to promise, swear, subscribe, 
 and for a time use the holy sacraments in the kirk de- 
 ceitfully, against their own conscience; minding hereby, 
 first, under the external cloke of religion, to corrupt 
 and subvert secretly God's true religion within the kirk ; 
 
 * See the explication of hierarchy, in the 5th Act of 
 Assembly, after the form of Presbyterian government. 
 
 f The Confession which was subscribed at Halyrud- 
 house the 25th of February 1587-8, by the King, Len- 
 nox, Huntly, the Chancellor, and about ninety-five other 
 persons, hath here added, " agreeing to the word." Sir 
 John Maxwell, of Pollock, hath the original parchment. 
 
THE NATIONAL COVENANT. 137 
 
 and afterward, when time may serve, to become open 
 enemies and persecutors of the same, under vain hope 
 of the pope's dispensation, devised against the word of 
 God, to his greater confusion, and their double con- 
 demnation in the day of the Lord Jesus ; we therefore, 
 wiUing to take away all suspicion of hypocrisy, and of 
 such double dealing with God and his kirk, protest, and 
 call the Searcher of all hearts to witness, that our minds 
 and hearts do fully agree with this our confession, pro- 
 mise, oath, and subscription ; so that we are not moved 
 with any worldly respect, but are persuaded only in our 
 conscience, through the knowledge and love of God's 
 true religion, imprinted in our hearts by the Holy Spirit, 
 as we shall answer to him in the day when the secrets 
 of all hearts shall be disclosed. 
 
 And because we perceive, that the quietness and 
 stability of our religion and kirk doth depend upon the 
 safety and good behaviour of the king's majesty, as upon 
 a comfortable instrument of God's mercy granted to 
 this country, for the maintaining of his kirk and mini- 
 stration of justice amongst us; we protest and promise 
 with our hearts, under the same oath, hand-writ, and 
 pains, that we shall defend his person and authority with 
 our goods, bodies, and lives, in the defence of Christ's 
 Evangel, liberties of our country, ministration of jus- 
 tice, and punishment of iniquity, against all enemies 
 within this realm or without, as we desire our God to 
 be a strong and merciful defender to us in the day of our 
 death, and coming of our Lord Jesus Christ; to whom, 
 with the Father and the Holy Spirit, be all honour and 
 glory eternally. 
 
 Like as many acts of Parliament, not only in general 
 do abrogate, annul, and rescind all laws, statutes, acts, 
 constitutions, canons civil or municipal, with all other 
 ordinances, and practique penalties * whatsoever, made 
 in prejudice of the true religion and professors thereof: 
 
 * In the act of Parliament, it is practicks penal. 
 
138 APPENDIX. 
 
 or of the true kirk discipline, jurisdiction, and freedom 
 thereof; or in favours of idolatry and superstition ; or 
 of the Papistical Kirk ; as Act 3, Act 31, Pari. 1 ; Act 
 23, Pari. 2; Act 114*, Pari. 12 of King James VI;, 
 that Papistry and superstition may be utterly suppressed, 
 according to the intention of the acts of Parliament, re- 
 peated in the 5th Act, Pari. 20 King James VI., and 
 to that end they ordain all Papists and priests to be 
 punished by manifold civil and ecclesiastical pains, as 
 adversaries to God's true religion, preached f, and by 
 lawr established within this realm. Act 24, Pari. 11, 
 King James VI. ; as common enemies to all Christian 
 government, Act 18, Pari. 16, King James VI.; as re- 
 bellers and gainstanders of our sovereign lord's autho- 
 rity, Act 47, Pari. 3, King James VI.; and as idolaters, 
 Act 104, Pari. 7, King James VI. But also in par- 
 ticular, by and attour the Confession of Faith, do abo- 
 lish and condemn the pope's authority and jurisdiction 
 out of this land, and ordains the maintainers thereof to 
 be punished, Act 2, Parl.l, Act 51, Pari. 3, Act 106, 
 Pari. 7, Act 1141, Pari. 12, King James VI., do con- 
 demn the pope's erroneous doctrine, or any other erro- 
 neous doctrine repugnant to any of the articles of the 
 true and Christian religion publicly preached, and by 
 law established in this realm ; and ordains the spreaders 
 and makers of books or libels, or letters or writs of 
 that nature, to be punished, Act 46, Pari. 3, Act 106, 
 Pari. 7, Act 24, Pari. 11, King James VI., do condemn 
 all baptism conform to the pope's kirk, and the idolatry 
 of the mass ; and ordains all sayers, wilful hearers, and 
 concealers of the mass, the maintainers and resetters of 
 the priests, Jesuits, trafficking Papists, to be punished, 
 
 * 116. The Acts of Parliament are quoted accord- 
 ing to Sir John Skeen's edition, in which the acts are 
 in some places wrong numbered, as they are likewise 
 in Glendock's folio edition : the numbers on the foot- 
 margin are according to Glendock's edition in 12rao. 
 t Professed. t 116. 
 
THE NATIONAL COVENANT. 139 
 
 without any exception or restriction, Act 5, Pari. 1, 
 Act 120*, Pari. 12, Act 164 f, Pari. 13, Act 193 1, 
 Pari. 14, Act 1, Pari. 19, Act 5, Pari. 20, King James 
 VI., do condemn all erroneous books and writs, con- 
 taining erroneous doctrine against the religion presently 
 professed, or containing superstitious rites and cere- 
 monies Papistical, whereby the people are greatly 
 abused ; and ordains the home-bringers of them to be 
 punished, Act 25, Pari. 11, King James VI., do con- 
 demn the monuments and dregs of by-gone idolatry, 
 as going to crosses, observing the festival-days of saints, 
 and such other superstitious and Papistical rites, to the 
 dishonour of God, contempt of true religion, and foster- 
 ing of great error among the people ; and ordains the 
 users of them to be punished for the second fault, as 
 idolaters, Act 104, Pari. 7, King James VI. 
 
 Like as many acts of Parliament are conceived for 
 maintenance of God's true and Christian religion, and 
 the purity thereof, in doctrine and sacraments; of the 
 true church of God, the liberty and freedom thereof, in 
 her national, synodal assemblies, presbyteries, sessions, 
 policy, discipline, and jurisdiction thereof: as that 
 purity of religion and liberty of the church was used, 
 professed, exercised, preached, and confessed according 
 to the reformation of religion in this realm. As, for 
 instance. Act 99, Pari. 7, Act 23, Pari. 11, Act 114 §, 
 Pari. 12, Act 160, Pari. 13, of King James VI., ratified 
 by Act 4 of King Charles. So that Act 6, Pari. 1, and 
 Act 68, Pari. 6, of King James VI., in the year of 
 God 1579, declares the ministers of the blessed Evan- 
 gel whom God of his mercy had raised up, or here- 
 after should arise, agreeing with them that then lived, 
 in doctrine and administration of the sacraments : and 
 the people that professed Christ, as he was then offered 
 in the Evangel, and doth communicate with the holy 
 sacraments (as in the reformed kirks of this realm, they 
 were presently administrate), according to the Con- 
 
 .* 132. t 168. X 196. § 116. 
 
140 APPENDIX. 
 
 fession of Faith, to be the true and holy kirk of Christ 
 Jesus within this realm. And decerns and declares all 
 and sundry, who either gainsays the word of the Evan- 
 gel received and approved, as the heads of the Con- 
 fession of Faith, professed in Parliament in the year of 
 God 1560, specified also in the first Parliament of King 
 James VI., and ratified in this present Parliament, more 
 particularly do express ; or that refuses the administra- 
 tion of the holy sacraments, as they were then mini- 
 strated : to be no members of the said kirk within this 
 realm, and true religion presently professed, so long as 
 they keep themselves so divided from the society of 
 Christ's body. And the subsequent Act 69, Pari. 6, of 
 King James VI., declares, that there is no other face of 
 kirk, nor other face of religion, than was presently at 
 that time, by the favour of God, established within this 
 realm : which therefore is ever styled God's true religion, 
 Christ's true religion, the true and Christian religion, and 
 a perfect religion ; which, by manifold acts of Parlia- 
 ment all within this realm are bound to profess, to sub- 
 scribe the articles thereof, the Confession of Faith, to 
 recant all doctrine and errors repugnant to any of the 
 said articles. Acts 4 and 9, Pari. 1, Acts 45—47, Pari. 3, 
 Act 71, Pari. 6, Act 106, Pari. 7, Act 24, Pari. 11, Act 
 123*, Pari. 12, Act 194 f and 197 t, Pari. 14, of King 
 James VI. And all magistrates, sheriffs, &c., on the 
 one part, are ordained to search, apprehend, and punish 
 all contraveners : for instance. Act 5, Pari. 1, Act 104, 
 Pari. 7, Act 25, Pari. 11, King James VI., and that 
 notwithstanding of the king's majesty's licences, on the 
 contrary, which are discharged, and declared to be of 
 no force, in so far as they tend, in any ways, to the 
 prejudice and hinder of the execution of the acts of 
 Parliament against Papists and adversaries of true reli- 
 gion, Act 106, Pari. 7, King James VI. On the other 
 part, in Act 47, Pari. 3, King James VI., it is declared 
 and ordained, seeing the cause of God's true religion, 
 
 ^ 125. t 197. I 200, 
 
THE NATIONAL COVENANT. 141 
 
 and his highness' authority are so joined, as the hurt 
 of the one is common to both, that none shall be reputed 
 as loyal and faithful subjects to our sovereign lord or 
 his authority, but be punishable as rebellers and gain- 
 standers of the same, who shall not give their confession, 
 and make their profession of the said true religion; 
 and that they who after defection shall give the con- 
 fession of their faith of new, they shall promise to con- 
 tinue therein in time coming, to maintain our sovereign 
 lord's authority ; and at the uttermost of their power, 
 to fortify, assist, and maintain the true preachers and 
 professors of Christ's religion*, against whatsover ene- 
 mies and gainstanders of the same ; and namely, against 
 all such, of whatsoever nation, estate, or degree they be 
 of, that have joined and bound themselves, or have 
 assisted, or assists to set forward and execute the cruel 
 decrees of the Council of Trent, contrary to the true 
 preachers and professors of the word of God. Which 
 is4repeated word by word, in the Articles of Pacifica- 
 tion, at Perth, the 23d of Feb. 1572, approved by Par- 
 liament the last of April 1573, ratified in Parliament 
 1587, and related Act 123 f, Pari. 12, of King James 
 VI,, with this addition, ' That they are bound to resist 
 ' all treasonable uproars and hostilities raised against 
 * the true religion, the king's majesty, and the true pro- 
 ^ fessors.' 
 
 Like as all lieges are bound to maintain the king's 
 majesty's royal person and authority, the authority of 
 parliaments : without the which, neither any laws or 
 lawful judicatories can be established. Acts 130 and 
 131, Pari. 8, King James VI., and the subjects' liberties, 
 who ought only to live and be governed by the king's 
 laws, the common laws of this realm allenarly. Act 48, 
 Pari. 3, King James I., Act 79, Pari. 6, King James 
 IV., repeated in Act 131, Pari. 8, King James VI. 
 Which, if they be innovated or prejudged, the com- 
 
 * Some copies have " true religion," others have 
 " Evangel." f 125. 
 
142 APPENDIX. 
 
 mission anent the Union of the two kingdoms of Scot- 
 land and England, which is the sole Act of Pari. 17 of 
 King James VI., declares, such confusion would ensue, 
 as this realm could be no more a free monarchy ; be- 
 cause, by the fundamental laws, ancient privileges, 
 offices, and liberties of this kingdom, not only the 
 princely authority of his majesty's royal descent hath 
 been these many ages maintained ; but also the people's 
 security of their lands, livings, rights, offices, liberties, 
 and dignities preserved. And therefore, for the pre- 
 servation of the said true religion, laws, and liberties 
 of this kingdom, it is statute by Act 8, Pari. 1, repeated 
 in Act 99, Pari. 7, ratified in Act 23, Pari. 11, and Act 
 114 *, Pari. 12, of King James VI., and Act 4, Pari. 1, 
 of King Charles I., That all kings and princes, at their 
 coronation, and reception of their princely authority, 
 shall make their faithful promise, by their solemn oath, 
 in the presence of the eternal God, That, enduring the 
 whole time of their lives, they shall serve the same 
 eternal God, to the uttermost of their power, according 
 as he hath required in his most holy word, contained 
 in the Old and New Testaments And, according to 
 the same word, shall maintain the true religion of Christ 
 Jesus, the preaching of his holy word, the due and right 
 ministration of the sacraments now received and preach- 
 ed within this realm (according to the Confession of 
 Faith immediately preceding), and shall abolish and 
 gainstand all false religion contrary to the same ; and 
 shall rule the people committed to their charge, accord- 
 ing to the will and command of God, revealed in his 
 foresaid word : and according to the laudable f laws 
 and constitutions received in this realm, noways repug- 
 nant to the said will J of the eternal God : and shall 
 procure, to the uttermost of their power, to the kirk of 
 God, and the whole Christian people, true and perfect 
 peace in all time coming; and that they shall be careful 
 to root out of their empire, all heretics and enemies to 
 
 * 1 10. +1" the act it is " lovabil." t Word. 
 
THE NATIONAL COVENANT. 143 
 
 the true worship of God, who shall be convicted by 
 the true kirk of God of the foresaid crimes. Which 
 was also observed by his majesty *, at his coronation in 
 Edinburgh f 7 1G33, as may be seen in the order of the 
 coronation. 
 
 In obedience to the commandment of God, conform 
 to the practice of the godly in former times, and accord- 
 ing to the laudable example of our worthy and religious 
 progenitors, and of many yet living amongst us, which 
 was warranted also by act of council, commanding a 
 general band to be made and subscribed by his ma- 
 jesty's subjects of all ranks, for two causes : one was, 
 for defending the true religion as it was then reformed, 
 and is expressed in the Confession of Faith above written, 
 and a former large confession X, established by sundry 
 acts of lawful general assemblies and of parliaments, 
 unto whicb it hath relation, set down in public cate- 
 chisms ; and which had been for many years, with a 
 blessing from Heaven, preached and professed in this 
 kirk and kingdom, as God's undoubted truth, grounded 
 only upon his written word. The other cause was for 
 maintaining the king's majesty, his person, and estate ; 
 the true worship of God and the king's. authority being 
 so straitly joined, as that they had the same friends and 
 common enemies, and did stand and fall together. And 
 finally, being convinced in our minds, and confessing 
 with our mouths, that the present and succeeding gene- 
 rations in this land, are bound to keep the foresaid na- 
 tional oath and subscription inviolable ; 
 
 We, noblemen, barons, gentlemen, burgesses, mini- 
 sters, and commons under subscribing, considering 
 divers times before, and especially at this time, the 
 danger of the true reformed religion, of the king's 
 honour, and of the public peace of the kingdom, by 
 the manifold innovations and evils generally contained, 
 and particularly mentioned in our late supplications, 
 
 * K. Charles I. f June 18th. 
 
 X See above, pp. 1 — 42. 
 
144 APPENDIX. 
 
 complaints, and protestations, do hereby profess, and 
 before God, his angels, and the world, solemnly declare, 
 That with our whole hearts we agree, and resolve all 
 the days of our life constantly to adhere unto and to 
 defend the foresaid true religion, and forbearing the 
 practice of all novations already introduced in the 
 matters of the worship of God, or approbation of the 
 corruptions of the public government of the kirk, or 
 civil places and power of kirkmen, till they be tried 
 and allowed in free assemblies and in parliaments; to 
 labour, by all means lawful, to recover the purity and 
 libeity of the Gospel, as it was established and pro- 
 fessed before the foresaid novations. And because, 
 after due examination, we plainly perceive and un- 
 doubtedly believe, that the innovations and evils con- 
 tained in our supplications, complaints, and protesta- 
 tions, have no warrant of the word of God ; are 
 contrary to the articles of the foresaid confessions, to 
 the intention and meaning of the blessed reformers of 
 religion in this land, to the above written acts of Par- 
 liament; and do sensibly tend to the re-establishing of 
 the popish religion and tyranny, and to the subversion 
 and ruin of the true reformed religion, and of our 
 liberties, laws, and estates : we also declare, that the 
 foresaid confessions are to be interpreted, and ought 
 to be understood of the foresaid novations and evils, no 
 less than if every one of them had been expressed in 
 the foresaid confessions ; and that we are obliged to 
 detest and abhor them, amongst other particular heads 
 of Papistry abjured therein. And therefore, from the 
 knowledge and conscience of our duty to God, to our 
 king and country, without any worldly respect or in- 
 ducement, so far as human inhrmity will sutler, wishing 
 a further measure of the grace of God for this effect ; 
 we promise and swear by the great name of the 
 Lord our God, to continue in the profession and obe- 
 dience of the foresaid religion ; and that we shall defend 
 the same, and resist all these contrary errors and corrup- 
 tions, according to our vocation, and to the uttermost 
 
THE NATIONAL COVENANT. 145 
 
 of that power that God hath put in our hands, all the 
 days of our Ufe. 
 
 And in like manner, with the same heart we declare 
 before God and men, that we have no intention, nor 
 desire to attempt any thing, that may turn to the dis- 
 honour of God, or to the diminution of the king's great- 
 ness and authority : but on the contrary, we promise 
 and swear, that we shall to the uttermost of our power, 
 with our means and lives, stand to the defence of our 
 dread sovereign the king's majesty, his person, and 
 authority, in the defence and preservation of the fore- 
 said true religion, liberties, and laws of the kingdom : 
 as also, to the mutual defence and assistance every one 
 of us of another, in the same cause of maintaining the 
 true religion and his majesty's authority, with our best 
 counsel, our bodies, means, and whole power, against 
 all sorts of persons whatsoever; so that whatsoever 
 shall be done to the least of us for that cause, shall be 
 taken as done to us all in general, and to every one of 
 us in particular. And that we shall neither directly 
 nor indirectly suffer ourselves to be divided or with- 
 drawen by whatsoever suggestion, combination, allure- 
 ment, or terror, from this blessed and loyal conjunction ; 
 nor shall cast in any let or impediment that may stay 
 or hinder any such resolution, as by common consent 
 shall be found to conduce for so good ends : but, on 
 the contrary, shall, by all lawful means, labour to fur- 
 ther and promove the' same ; and if any such dangerous 
 and divisive motion be made to us by word or writ, We, 
 and every one of us, shall either suppress it, or, if need 
 be, shall incontinent make the same known, that it may 
 be timeously obviated. Neither do we fear the foul 
 aspersions of rebellion, combination, or what else our 
 adversaries, for their craft and malice, would put upon 
 us ; seeing what we do is so well warranted, and ariseth 
 from an unfeigned desire to maintain the true worship 
 of God, the majesty of our king, and the peace of the 
 kingdom, for the common happiness of ourselves and 
 the posterity. 
 
 L 
 
146 APPENDIX. 
 
 And because we cannot look for a blessing from God 
 upon our proceedings, except with our profession and 
 subscription we join such a life and conversation asbe- 
 seemeth Christians, who have renewed their covenant 
 with God ; we therefore faithfully promise for ourselves, 
 our followers, and all others under us, both in public, 
 and in our particular families and personal carriage, to 
 endeavour to keep ourselves within the bounds of* 
 Christian liberty ; and to be good examples to others of 
 all godliness, soberness, and righteousness, and of every 
 duty we owe to God and man. 
 
 And that this our union and conjunction may be ob- 
 served without violation, we call the living God, the 
 Searcher of our hearts, to witness, who knoweth 
 this to be our sincere desire and unfeigned resolution, 
 as we shall answer to Jesus Christ in the great day; 
 and under the pain of God's everlasting wrath, and of 
 infamy and loss of all honour and respect in this world : 
 most humbly beseeching the Lord to strengthen us by 
 his Holy Spirit for this end, and to bless our desires 
 and proceedings with a happy success ; that religion 
 and righteousness may flourish in the land, to the glory 
 of God, the honour of our king, and peace and comfort 
 of us all. In witness whereof, we have subscribed with 
 our hands all the premises. 
 
 The article of this covenant, which was at the first 
 subscription referred to the determination of the General 
 Assembly, being now determined : and thereby the five 
 Articles of Perth, the government of the kirk by bishops, 
 and the civil places and power of kirkmen, upon the 
 reasons and grounds contained in the acts of the General 
 Assembly, declared to be unlawful within this kirk ; we 
 subscribe according to the determination foresaid. 
 
 How King Charles TI. took this covenant, see Collec- 
 tion of Acts, &c.. No. 25. 
 
 * In the copy subscribed anno 1638, by noblemen, 
 &c., there is here added " our.'^ 
 
DIRECTORY FOR FAMILY WORSHIP, 147 
 
 There are also several copies of this covenant, on 
 parchment, with the original subscriptions of several 
 congregations, ministers, elders, and people, yet extant, 
 to be seen in divers hands. 
 
 THE 
 
 DIRECTORY for FAMILY WORSHIP, 
 
 Approved hi/ the General Assembly of the Church of 
 Scotland, and, hy Act, Anno 1647, ordered to he ob- 
 served, for Piety and Uniformity in Secret and Private 
 Worship, and mutual Edification, 
 
 Besides the public worship in congregations, mercifully 
 established in this land in great purity, it is expedient 
 and necessary, that secret worship of each person 
 alone, and private worship of families, be pressed and 
 set up ; that with national reformation, the profession 
 and power of godliness, both personal and domestic, 
 be advanced. 
 
 T. And, First, for secret Worship, it is most ne- 
 cessary, that every one apart, and by themselves, be 
 given to prayer and meditation, the unspeakable benefit 
 whereof is best known to them who are most exercised 
 therein ; this being the mean whereby, in a special way, 
 communion with God is entertained, and right prepa- 
 ration for all other duties obtained ; and therefore it 
 becometh not only pastors, within their several charges, 
 to press persons of all sorts to perform this duty, morn- 
 ing and evening, and at other occasions ; but also it is 
 incumbent to the head of every family, to have a care 
 that both themselves, and all within their charge, be 
 daily diligent herein. 
 
 L 2 
 
148 APPENDIX. 
 
 II. The ordinary duties comprehended under the 
 exercise of piety, which should be in families, wh6u 
 they are convened to that effect, are these. First, Prayer, 
 and praises performed, with a special reference, as well 
 to the public condition of the kirk of God, and this 
 kingdom, as to the present case of the family, and 
 every member thereof. Next, Reading of the Scrip- 
 tures, with catechising in a plain way, that the under- 
 standings of the simpler may be the better enabled to 
 profit under the public ordinances, and they made more 
 capable to understand the Scriptures when they are read : 
 together with godly conferences, tending to the edifica- 
 tion of all the members in the most holy faith : as also, 
 admonition and rebuke, upon just reasons, from those 
 who have authority in the family. 
 
 III. As the charge and office of interpreting the 
 Holy Scriptures is a part of the ministerial calling, 
 which none (howsoever otherwise qualified) should 
 take upon him in any place, but he that is duly called 
 thereunto by God, and his kirk ; so in every family, 
 where there is any that can read, the Holy Scriptures 
 should be read ordinarily to the family ; and it is com- 
 mendable, that thereafter they confer, and by way of 
 conference make some good use of what hath been read 
 and heard ; as for example, if any sin be reproved in 
 the word read, use may be made thereof, to make all 
 the family circumspect, and watchful against the same; 
 or if any judgment be threatened, or mentioned to have 
 been inflicted in that portion of Scripture which is read, 
 use may be made to make all the family fear, lest the 
 same or a worse judgment befal them, unless they be- 
 ware of the sin that procured it. And finally, if any 
 duty be required, or comfort held forth in a promise, 
 use may be made to stir up themselves to employ Christ 
 for strength to enable them for doing the commanded 
 duty, and to apply the offered comfort; in all which, 
 the master of the family is to have the chief hand ; and 
 any member of the family may propone a question or 
 doubt for resolution. 
 
DIRECTORY TOR FAMILY WORSHIP. 149 
 
 IV. The head of the family is to take care that none 
 of the family withdraw himself from any part of family 
 worship : and, seeing the ordinary performance of all 
 the parts of family worship belongeth properly to the 
 head of the family, the minister is to stir up such as are 
 lazy, and train up such as are weak, to a fitness for 
 these exercises : it being always free to persons of qua- 
 lity, to entertain one approved by the Presbytery for 
 performing family exercise ; and in other families, 
 where the head of the family is unfit, that another con- 
 stantly residing in the family, approved by the minister 
 and session, may be employed in that service ; wherein 
 the minister and session are to be countable to the 
 presbytery. And if a minister, by Divine Providence, 
 be brought to any family, it is requisite, that at no time 
 he convene a part of the family for worship, secluding 
 the rest, except in singular cases, especially concerning 
 these parties, which (in Christian prudence) need not, 
 or ought not, to be imparted to others. 
 
 V. Let no idler who hath no particular calling, or 
 vagrant person under pretence of a calling, be suffered 
 to perform worship in families, to or for the same; 
 seeing persons tainted with errors, or aiming at division, 
 may be ready (after that manner) to creep into houses, 
 and lead captive silly and unstable souls. 
 
 VI. At family worship, a special care is to be had 
 that each family keep by themselves; neither requiring, 
 inviting, nor admitting persons from divers families : 
 unless it be those who are lodged with them, or at 
 meal, or otherwise with them upon some lawful 
 occasion. 
 
 VII. Whatsoever hath been the effects and fruits of 
 meetings of persons of divers families, in the times of 
 corruption or trouble (in which cases many things are 
 commendable, which otherwise are not tolerable) ; yet, 
 when God hath blessed us with peace and purity of the 
 Gospel, such meetings of persons of divers families 
 (except in cases mentioned in these directions) are to 
 be disapproved, as tending to the hindrance of the 
 
150 APPENDIX. 
 
 religious exercise of each family by itself, to the preju- 
 dice of the public ministry, to the renting of the families 
 of particular congregations, and (in progress of time) 
 of the whole kirk; besides many offences which may 
 come thereby, to the hardening of the hearts of carnal 
 men, and grief of the godly. 
 
 VIII. On the Lord's day, after every one of the 
 family apart, and the whole family together, have sought 
 the Lord (in whose hands the preparation of men's 
 hearts are) to fit them for the public worship, and to 
 bless to them the public ordinances, the master of the 
 family ought to take care that all within his charge re- 
 pair to the public worship, that he and they may join with 
 the rest of ihe congregation : and the public worship 
 being finished, after prayer, he should take an account 
 what they have heard ; and thereafter, to spend the rest 
 of the time, which they may spare, in catechising, and 
 in spiritual conferences upon the word of God : or else, 
 (going apart) they ought to apply themselves to reading, 
 meditation, and secret prayer, that they may confirm 
 and increase their communion with God ; that so the 
 profit which they found in the public ordinances may 
 be cherished and promoved, and they more edified unto 
 eternal life. 
 
 IX. So many as can conceive prayer, ought to make 
 use of that gift of God ; albeit, those who are rude 
 and weaker may begin at a set form of prayer, but so 
 as they be not sluggish in stirring up in themselves 
 (according to their daily necessities) the Spirit of prayer, 
 which is given to all the children of God in some mea- 
 sure : to which effect, they ought to be more fervent 
 and frequent in secret prayer to God, for enabling of 
 their hearts to conceive, and their tongues to express 
 convenient desires to God, for their family. And in the 
 mean time, for their greater encouragement, let these 
 materials of prayer be meditated upon, and made use of, 
 as followeth. 
 
 ' Let them confess to God, how unworthy they are 
 ' to come in his presence, and how unfit to worship his 
 
DIRECTORY FOR FAMILY WORSHIP. 151 
 
 * majesty ; and therefore earnestly ask of God the Spirit 
 
 * of prayer. 
 
 * They are to confess their sins and the sins of the 
 
 * family, accusing, judging, and condemning themselves 
 
 * for them, till they bring their souls to some measure 
 
 * of true humiliation. 
 
 * They are to pour out their souls to God, in the 
 ' name of Christ, by the Spirit, for forgiveness of sins ; 
 
 * for grace to repent, to believe, and to live soberly, 
 
 * righteously, and godly ; and that they may serve God 
 
 * with joy and delight, walking before him. 
 
 * They are to give thanks to God for his many mer- 
 ' cies to his people, and to themselves, and especially 
 
 * for his love in Christ, and for the light of the 
 ' Gk)spel. 
 
 * They are to pray for such particular benefits, spi- 
 ' ritual and temporal, as they stand in need of for the 
 ' time (whether it be morning or evening) as anent 
 
 * health or sickness, prosperity or adversity. 
 
 * They ought to pray for the kirk of Christ in ge- 
 ' neral, for all the reformed kirks, and for this kirk in 
 
 * particular, and for all that suffer for the name of Christ ; 
 ' for all our superiors, the king's majesty, the queen, 
 'and their children; for the magistrates, ministers, 
 
 * and whole body of the congregation, whereof they are 
 ' members, as well for their neighbours absent in their 
 
 * lawful affairs, as for those that are at home. 
 
 ' The prayer may be closed with an earnest desire 
 
 * that God may be glorified in the coming of the king- 
 
 * dom of his Son, and in the doing of his will ; and 
 
 * with assurance that themselves are accepted, and 
 ' what they have asked according to his will shall be 
 
 * done.' 
 
 X. These exercises ought to be performed in great 
 sincerity, without delay, laying aside all exercises of 
 worldly business or hindrances, notwithstanding the 
 mockings of Atheists and profane men ; in respect of the 
 great mercies of God to this land, and of his severe 
 
152 APPENDIX. 
 
 corrections wherewith lately he hath exercised us. And 
 to this effect, persons of eminency (and all elders of 
 the kirk) not only ought to stir up themselves and 
 families to diligence herein ; but also to concur effec- 
 tually, that in all other families, where they have power 
 and charge, the said exercises be conscionably per- 
 formed. 
 
 XI. Besides the ordinary duties in families, which are 
 above mentioned, extraordinary duties, both of humilia- 
 tion and thanksgiving, are to be carefully performed in 
 families, when the Lord by extraordinary occasions (pri- 
 vate or public) calleth for them. 
 
 XII. Seeing the word of God requireth, that we 
 should consider one another to provoke unto love and 
 good works ; therefore, at all times, and especially in 
 this time, wherein profanity abounds, and mockers, 
 walking after their own lusts, think it strange that 
 others run not with them to the same excess of riot ; 
 every member of this kirk ought to stir up themselves, 
 and one another, to the duties of mutual edification, by 
 instruction, admonition, rebuke; exhorting one another 
 to manifest the grace of God, in denying ungodliness 
 and worldly lusts, and in living godly, soberly, and 
 righteously in this present world, by comforting the 
 feeble minded, and praying with or for one another ; 
 which duties respectively are to be performed upon 
 special occasions offered by Divine Providence; as, 
 namely, when under any calamity, cross, or great dif- 
 ficulty, counsel or comfort is sought, or when an offender 
 is to be reclaimed by private admonition ; and if that 
 be not effectual, by joining one or two more in the ad- 
 monition, according to the rule of Christ; that in the 
 mouth of two or three witnesses every word may be 
 established. 
 
 XIII. And because it is not given to every one to 
 speak a word in season to a wearied or distressed con- 
 science, it is expedient, that a person (in that case) 
 finding no ease after the use of all ordinary means, pri- 
 
DIRECTORY FOR FAMILY WORSHIP. 153 
 
 vate and public, have their address to their own pastor, 
 or some experienced Christian : but if the person, trou- 
 bled in conscience, be of that condition, or of that sex, 
 that discretion, modesty, or fear of scandal, requireth 
 a godly, grave, and secret friend to be present with 
 them in their said address, it is expedient that such a 
 friend be present. 
 
 XIV. When persons of diverse families are brought 
 together by Divine Providence, being abroad upon their 
 particular vocations, or any necessary occasions ; as they 
 would have the Lord their God with them whithersoever 
 they go, they ought to walk with God, and not neglect 
 the duties of prayer and thanksgiving, but take care that 
 the same be performed by such as the company shall 
 judge fittest. And that they likewise take heed that no 
 corrupt communication proceed out of their mouths, 
 but that which is good, to the use of edifying, that it 
 may minister grace to the hearers. 
 
 The drift and scope of all tliese directions is no other, 
 but that, upon the one part, the power and practice of 
 godliness amongst all the ministers and members of this 
 kirk, according to their several places and vocations, 
 may be cherished and advanced, and all impiety and 
 mocking of religious exercises suppressed : and, upon 
 the other part, that under the name and pretext of reli- 
 gious exercises, no such meetings or practices be allowed, 
 as are apt to breed error, scandal, schism, contempt, or 
 misregard of the public ordinances and ministers, or 
 neglect of the duties of particular callings, or such other 
 evils as are the works, not of the Spirit, but of the flesh, 
 and are contrary to truth and peace. 
 
154 
 
 APPENDIX. 
 
 OVERTURES o/GENERAL ASSEMBLY 
 
 A. D. 1705, 
 
 CONCERNING THE DISCIPLINE AND METHOD 
 OF PROCEEDING IN 
 
 jaRK SESSIONS AND PRESBYTERIES. 
 
 I. Of the Constitution of this Judicatory. 
 
 1. This judicatory, being the lowest, and which is in 
 every parish, consists of one minister or two, and a 
 competent number of ruling elders, and the deacons of 
 that parish and church are to be present, and have a 
 decisive vote only in matters belonging to their own 
 office, having attending them a clerk and a beadle. 
 
 2. All the elders of that church or parish are mem- 
 bers of the session, and ought to attend all the meetings 
 thereof, it not being a judicatory made up of dele- 
 gates. 
 
 3. If there be but one minister there, he is moderator 
 ex officio, and constant out of necessity. 
 
 4. Though an elder, being once so ordained, makes 
 him to be so during life, unless he be censured with de- 
 position or demit his office, and the demission accepted 
 by a judicatory, yet where there are plenty of persons 
 fit to be elders, and plenty of elders, the actual exercise 
 of the office as to constant attendance on the session, 
 &c., may be limited for a time, and others take their 
 turn. When an elder changes his residence, he may 
 officiate as an elder in that parish where he comes to, 
 if duly called thereto by the kirk session, who are to 
 
KIRK SESSIONS. 155 
 
 intimate his name to the people, and have their tacit 
 consent thereto, but no otherwise. Annual elections 
 ought to be rectified, and that new elections of elders, 
 expressed in cases of great necessity, should only be 
 within the compass of four years, and that especially 
 in buighs where there are plenty of persons to choose 
 upon. 
 
 II. Of the Election and Constituting of Elders and 
 Deacons. 
 
 1. Incase there be no eldership in the parish, the 
 election is to be managed by the presbytery, by a list 
 given in to them made up by the heads of families, out 
 of which the presbytery (if the church be vacant) is to 
 try and elect, and, if planted, the minister with the pres- 
 bytery's assistance. 
 
 2. Even where there is a minister and elders in a 
 congregation constituting a session, there may be need 
 of more elders to supply the places of some who may 
 be removed by death or otherwise. 
 
 3. It doth most particularly belong to the session, to 
 look among the masters and heads of families, and 
 others (they not being menial servants), for some per- 
 sons fit to be elders, being such as are of greatest pru- 
 dence, gravity, and interest in the parish. 
 
 4. These ordinarily may be expected to be best had 
 from amongst the deacons of the parish, the qualifica- 
 tions of that office not only fitting much for this, but 
 the experience deacons have by being present at the 
 session, being a further fitting of them for the office of 
 an elder. 
 
 5. It will fall out, that sometimes it will be fit and 
 necessary that the minister and present elders do, in a 
 prudent and private way, try the inclination of the 
 judicious of the people, especially the heads of families, 
 and of these quarters of the congregation to which the 
 elders wanting belonged, thereby to prevent the elders 
 naming and bringing to public these persons, who may 
 
156 APPENDIX. 
 
 be unacceptable where others can be had, and the edifi- 
 cation of the congregation would therein be studied. 
 
 6. When the kirk sessions have agreed on the nomi- 
 nation, wherein they should endeavour to be unanimous, 
 the persons nominated are to be spoken to, and dealt 
 with to accept of the office, before their names be brought 
 in public, wherein great tenderness and earnestness 
 should be used, it being frequent with many modest and 
 most fit persons to be most hardly and difficultly pre- 
 vailed with. 
 
 7. Though it may be supposed that none will be 
 named to this purpose but such who will be of com- 
 petent knowledge, yet examination and trial should be 
 taken of his knowledge in the grounds and principles 
 of religion, in cases of conscience, and about the govern- 
 ment, discipline of the church, and duties of elders, and 
 that before the session, or two or three elders. 
 
 8. "When there is hope of success therein, if the 
 session judge it fit, the minister, on the Lord's day after 
 forenoon sermon, is to intimate to the congregation, the 
 necessity of more elders, and the session's nomination, 
 and may desire any person that hath any objections 
 against any of the persons named, to make the same 
 either to the session or any member thereof, betwixt and 
 sucl? a day. 
 
 9- When the day cometh wherein the objections are 
 to be brought in, the session must meet, and have the 
 elect elders' edict returned (for which there is to be an 
 interval of nine free days, as in other edicts), and the 
 beadle is to intimate at the door : if there be any objec- 
 tors, they may appear; if none, then the day is appointed 
 to admit these elders, and the minister is to be con- 
 descended upon who is to admit them. 
 
 10. When the day is come, it were very fit the mi- 
 nister choosed to preach on such a subject as might relate 
 to the work, shewing the duties of elders and people 
 to them. 
 
 11. After sermon is ended in the forenoon, the mini- 
 ster is to show the people, that he is going about to 
 
KIRK SESSIONS. 157 
 
 admit some more elders, and to tell them of all the 
 orderly steps which they have taken preparatory, and 
 that now nothing impedeth his going on. 
 
 12. Then the minister calling up the persons chosen 
 to be elders, by name, and they standing together in 
 some conspicuous place, as conveniency will allow, are 
 to be interrogate concerning their orthodoxy, and to 
 be taken solemnly engaged, to adhere to and maintain 
 the doctrine, discipline, worship, and government of the 
 church, and to lay themselves out, both by their example 
 and in the office of elders, to suppress vice, cherish 
 piety, and exercise discipline faithfully and diligently. 
 
 13. Tlien (the elders chosen still standing up) the 
 minister is next by solemn prayer to set them apart in 
 verbis de presenti. 
 
 14. After prayer the minister is to speak to them 
 now as elders, encouraging them to faithfulness, and 
 threatening, if negligent. 2dly, He is to direct a word 
 of exhortation to the people, shewing them their duty 
 to the elders, and exhorting them to obedience in the 
 Lord, aud to strengthen their elders' hands. 
 
 15. The same method should be followed in the elec- 
 tion and ordination of deacons, that is in elders, mutatis 
 mutandis. 
 
 III. Anent Marriage. 
 
 Due caution should be used to observe the acts of the 
 General Assembly anent proclamation of Banns *, and 
 inquiry anent forbidden degrees, the persons desiring 
 marriage being single and free persons, and anent the 
 consent of all concerned. 
 
 IV. Of the Admission of Infants to Baptism. 
 1. Children born within the verge of the visible 
 clmrch, of parents one or both professing the Christian 
 religion, have a right to baptism. 
 
 ♦ See Act 5th of General Assembly, anno 1699, &c. 
 
158 APPENDIX. 
 
 2. It being the duty of Christian parents to devote 
 their children to God by baptism, and to covenant for 
 their education in the faith of Christ ; no other sponsor 
 is to be taken, unless the parents be dead or absent, or 
 grossly ignorant, or under scandal not removed, such 
 being unfit to stand as sponsors, in transacting a solemn 
 covenant with God : in which cases the parent is to be 
 required to provide some fit person, and if it can be one 
 related as a parent to the child should be sponsor. 
 
 3. In case of children exposed, whose baptism, after 
 inquiry, cannot be known, the session is to order the 
 presenting of the child to baptism, and the session itself 
 is to see to the Christian education of the child. 
 
 4. It were fit that the parent speak to the minister 
 of the parish the day before the child be offered to 
 baptism. 
 
 V, Of Admission to the Lord^s Table, and Debarring 
 from it. 
 
 1. Seeing none should be admitted to the Lord's 
 table, who are ignorant or scandalous, therefore they are 
 to be prepared for it by catechising, and instruction in 
 the principles of religion in their younger years. Be- 
 fore the first admission of any to partake thereof, mini- 
 sters should inquire into, and take trial of, their know- 
 ledge of the principles of the Christian religion, and 
 particularly of the nature, uses, and ends of this ordi- 
 nance of the Supper. 
 
 2. Due care also ought to be used, that none be ad- 
 mitted to partake of the Lord's Supper, who are of a 
 scandalous life ; and for this end the minister is to in- 
 quire at, and consult with the elders, especially these 
 of the bounds, whether they know that person be guilty 
 of any scandal, and that they own and submit to, and 
 ordinarily attend the ordinances of Christ, public and 
 private worship of God, and use the other means of 
 knowledge, 
 
 3. At the first admission of any to the Lord's Supper, 
 ministers should put the person to be admitted in mind 
 
KIRK SESSIONS. 159 
 
 of their parents' engagements for them in baptism, and 
 put them explicitly and personally to renew their bap- 
 tismal covenant, to be the Lord's, and to live unto him, 
 and to serve him all the days of their lives. 
 
 4. When any who liveth in one congregation desireth 
 to partake of the Lord's Supper, in a rieighbour congre- 
 gation, they may and ought to be allowed the same, by 
 reason of the communion of saints, if they bring suffi- 
 cient testimonials of their knowledge and conversation 
 from the minister of their own parish, or from two elders 
 in the absence of the minister. 
 
 5. It were fit when any one removeth from one parish 
 to another, that their testimonials bear account, whether 
 they have partaked of the Lord's Supper ; and it were fit 
 for this, that there were a record keeped of these who 
 are admitted to the Lord's Supper. 
 
 6. With respect to scandals, whose grossness makes 
 it necessary to bring the persons guilty oftener than once 
 before the congregation, — it is overtured, that after they 
 are convict before the session, that it be judicially de- 
 clared to them, that they have rendered themselves un- 
 capable of communion with the people of God in the 
 Supper of the Lord, and that they are not to be allowed 
 to be sponsors themselves in the baptism of their children 
 till the scandal be removed ; and that they be appointed 
 to appear in public to be rebuked for their sin, whether 
 they appear penitent or not, conform to the institution, 
 1 Tim. V. 20. 
 
 7. After a public rebuke, the ministers and elders be 
 at further pains in instructing the minds of scandalous 
 persons if ignorant, in endeavouring to convince their 
 conscience, and to bring them to a due sense of their sin, 
 and to an engagement and serious resolution against all 
 known sin, and to the performance of all known duty. 
 
 8. That the session, upon satisfaction with their 
 knowledge and sense of their sin, do admit them to the 
 public profession of their repentance, in order to abso- 
 lution. 
 
 9. If after taking pains on them for some competent 
 
160 APPENDIX. 
 
 time, for their instruction and conviction, they still re- 
 main grossly ignorant, insensible and unreformed ; the 
 sentence of lesser excommunication is to be publicly 
 pronounced against them, from which they are not to be 
 relaxed, nor admitted to make public profession of their 
 repentance in order thereto, till the session be satisfied 
 with their knowledge, seriousness, and reformation. 
 
 VI. Of the Privy Censures in the Sessions. 
 
 1. In every kirk session, there ought to be twice in 
 the year privy censures (as they are called) of the mem- 
 bers of the session. 
 
 2. At the meeting preceding the same, all the mem- 
 bers should be warned to be punctually present that 
 day. 
 
 3. Seeing the ministers undergo their privy censures 
 in the presbytery, and that generally there is but one 
 minister in the session, who musst be moderator, there- 
 fore the ministers are not to undergo this privy censure 
 before the session, but only the elders, deacons, clerk, 
 and beadles. 
 
 4. The moderator of the session is to cause the clerk 
 read the roll of the members ; and beginning at the be- 
 ginning of the roll, they are one by one after another 
 to be removed, and then the rest of the members are by 
 the moderator to be inquired, concerning the walk and 
 conversation of the person removed, concerning his 
 diligence and prudence in his station, and whatever any 
 have observed, and informed worth the noticing, is 
 freely, and with love and tenderness, to be communi- 
 cated. Privy censures of the members of a session, as 
 also of a presbytery, if rightly managed, may be of 
 great use : but we think our Loid's rule in Matt, xviii. 
 is strictly to be observed in this matter, so that no mem- 
 ber or members of a session or presbytery, should in- 
 form these jvidicatories of any thing against another 
 member, until they have first given him private admo- 
 nition or reproof, of a competent time before, and that 
 has proven inefl'ectual. 
 
PRESBYTERIES. 161 
 
 5. The session is to judge of all informations con- 
 cerning the member removed ; and as they judge him 
 deserving, either only the private admonition or reproof 
 of the minister his alone, or any of the elders their alone, 
 or of the moderator, in name of the session coram, as 
 the weight of the matter, the edification of the party, 
 and comfort of the session or congregation requireth, is 
 to be done with all love, tenderness, and freedom. 
 
 6. If nothing be observed needful to be amended, 
 but an account from all hands of the faithfulness, pru- 
 dence, and diligence of the member removed, then he 
 is to be exhorted to go on, and encouraged, and God 
 to be blessed on his account ; and the moderator, when 
 he is called in, to express the session's satisfaction and 
 comfort therein. 
 
 7. After all the elders have thus been removed one 
 after another, and each one after he hath been called 
 in, and got the mind of the session concerning him, and 
 set in his place, the deacons one after another are to 
 undergo their censures. 
 
 8. Next after the deacons, the clerk of the session is 
 to be removed, and the members inquired concerning 
 his carriage, and the session books, and other registers 
 of births, baptisms, and burials, should be seen to be ex- 
 actly kept and put in readiness for the presbytery when 
 called for by them. 
 
 9. The beadle or officer should likewise in the same 
 manner be inquired after, and either admonished or 
 encouraged as need requireth. 
 
 10. Here also the kirk treasurer's accounts may be 
 taken in, and the whole session put in mind (if need be) 
 of all the duties of their charge, and of the rules of 
 order, when met in judicatories. 
 
 VII. The Method of proceeding in Fresbyteries. 
 
 1. This judicatory consists of all the pastors within 
 the bounds, and one ruling elder from each parish 
 therein, who receives a commission from the eldership 
 
 M 
 
162 APPENDIX. 
 
 to be a member of the presbytery, and represent them 
 there till the next synod be over : thus twice a year there 
 are new elections of the ruling elders. The number of 
 parishes associated in presbyteries for their mutual help, 
 is determined by authority of the National Synod, Dec. 
 17, 18, Art. 8, as the adjacency of the congregations 
 and the easiness of travelling doth best allow. Where 
 there are collegiate ministers, that session may send as 
 many ruling elders. The directory for government 
 saith, that to perform any classical act of government 
 or ordination, there shall be present, at least, a major 
 part of the ministers of the whole classes. Presbyteries 
 should meet every third week, and oftener if business 
 require it. 
 
 2. Every meeting of a presbytery is to begin with a 
 sermon by one of the brethren appointed formerly for 
 that effect, upon a text assigned him by them, except 
 when probationers or intrants supply the pulpit in their 
 public trials. The half of the time allowed for this 
 presbyterial exercise is to be taken up in the explicatory 
 and analytic part of the text, and in answering textual 
 and critical questions and difficulties ; this part of the 
 work is called making, and requires more especially the 
 gift of the doctor : the other half of the time allowed is 
 to be taken up in raising of doctrines and observations 
 from the text, and applying them in their several uses ; 
 which last part is called adding^ and it requires more 
 especially the gift and necessarily the authority of the 
 pastor. After the exercise is over, and ihe presbytery- 
 constitute, the censure of the exercise they have heard 
 useth always to be their first work, which may be done 
 before them who had the exercise : besides this, the 
 brethren of the presbytery, by the Act of Assembly, Dec. 
 17, 18, 1631, are to have some common head of doc- 
 trine publicly disputed in the presbytery among the bre- 
 thren, every first presbytery of the month, according to 
 the Act of Assembly holden at Dundee. 1598, sess. 12. 
 
 3. By the foresaid act 1638, presbyterial meetings are 
 to be weekly, except in places far distant, who between 
 
PRESBYTERIES. 163 
 
 the first of October and first of April are dispensed with 
 for meeting once in the fourteen days. Likewise that 
 act appoints all absents to be censured, especially those 
 that should exercise and add, according to the Act of 
 Assembly 1582, April 24. 
 
 4. The presbytery treats of such matters as concern 
 the particular churches within their bounds, as the ex- 
 amination, admission, ordination, and censuring of mini- 
 sters ; the licensing of probationers, rebuking of gross 
 or contumacious sinners ; the directing of the censure of 
 excommunication ; the cognoscing upon references and 
 appeals from kirk-sessions ; the revising and rectifying 
 what hath been ill done or negligently omitted by them, 
 at their approving of the kirk-session books and records ; 
 the answering of questions, cases of conscience, and 
 solving of difficulties in doctrine or discipline, with 
 petitions from their own or those in other presbyteries ; 
 the examining and censuring according to the word of 
 God, any erroneous doctrine, which hath been publicly 
 or more privately vented within their bounds, and the 
 endeavouring the reducing and conversion of any that 
 remain in error and schism, the appointing of visitation 
 of churches by themselves as occasion offers, or the per- 
 ambulation of parishes in order to their uniting or dis- 
 joining; all which are either concluded or continued 
 to further consideration, or referred to the Synod. 
 
 5. By 6th chap. 11. Act of Assembly 1707, there 
 are some processes which natively begin at the kirk 
 session, which for the atrocity of the scandal, or difficulty 
 in the affair, or general concern ; the session having fre- 
 quent meetings of the presbytery to have recourse unto, 
 do not determine of themselves, such as scandals of in- 
 cest, adultery, trilapse in fornication, murder, atheism, 
 idolatry, witchcraft, charming, heresy, and error vented 
 and made public by any in the congregation, schism and 
 separation from the public ordinances, processes in order 
 to the highest censure and continued contumacy. But 
 processes for all such crimes and scandals are to be re- 
 
 M 2 
 
164 APPENDIX. 
 
 ferred to the presbytery by an extract of their procedure 
 thereanent ; and when there is no confession of the scan- 
 dals above mentioned, the session is not so much as to 
 proceed to lead probation by witnesses or presumptions, 
 till they be authorized thereto by the presbytery's answer 
 to the reference foresaid. 
 
 6. When the process is so clear, as in the case of 3 
 judicial confession, then the kirk-session may summon 
 the delinquent when before them apud acta, to compear 
 before the presbytery : but where there is any difficulty, 
 they should first inform the presbytery, and get their 
 allowance before the party be summoned before them. 
 
 7. When persons censured for these grosser scandals 
 do apply to the kirk-session for relaxation, they may 
 both be privately conferred with, and likewise their ac- 
 knowledgments heard before the session; but they ought 
 not to be brought before the congregation, in order to 
 their absolution, nor absolved but by direction and order 
 of the presbytery. 
 
 8. Presbyteries in some cases may send commissioners 
 to other presbyteries, either to advise them or to seek 
 advice from them. By Act of Assemby, June 18, 1646,. 
 it is recommended, that a correspondence be kept among 
 presbyteries constantly by letters, whereby they may be 
 mutually assisting to each other. 
 
 9. In every presbytery, at least twice a year, on days 
 for prayer, as should be done in sessions likewise, be- 
 fore each synod there ought to be privy censures, 
 whereby each minister is removed by course, and then 
 inquiry is made at the pastors and elders, if there be 
 any known scandal, fault, or negligence in him, that it 
 may be in a brotherly manner censured ; after the 
 ministers, the presbytery clerk is to pass these censures 
 likewise. By the 6th article of the 7th chapter of the 
 French Church, brotherly censures shall be made, as 
 well by the pastors as by the elders which shall be there 
 present, of all things which shall be thought fit to re- 
 present unto them. 
 
PRESBYTERIES. 165 
 
 VIII. Of Parochial Visitations hi/ the Presbytery, 
 
 1 . Parishes are visited by presbyteries, either occa- 
 sionally, pro re nata, according to the weight of the 
 emergent which doth require the visitation, or ordinarily 
 and in course, whereby every congregational church is 
 visited once a year, Assembly 1638, Sess. 23, 24, Art, 3 ; 
 at least this ordinary visitation should be going round 
 all the parishes in order till they be visited, before others 
 be revisited in ordinary; for by the IGth Act of Assem, 
 1.706, presbyterial visitations of parishes are to be fre- 
 quent, 
 
 2. The presbytery is to cause intimation to be made 
 of their appointed day for the visitation of that parish, 
 by a brother of another congregation, from the pulpit, 
 immediately after the forenoon's sermon, on the Sabbath, 
 ten days preceding the day for the visitation, requiring 
 the minister of the parish to preach at that time and 
 place on his ordinary text, and summoning the heritors, 
 elders, and whole congregation, to be present that day 
 to hear sermon ; and thereafter, that the minister, heri- 
 tors, elders, and heads of families, do attend the pres- 
 bytery, to acquaint them with the state of that kirk and 
 congregation in every point ; and if any of them have 
 certain knowledge of any thing amiss in the minister, 
 elders, deacons, precentor, session-clerk, schoolmaster, 
 or beadle, that they do then acquaint the presbytery 
 therewith. 
 
 3. The session registers, together with a catalogue of 
 the minister's books, are to be produced to the pres- 
 bytery, before the visitation, and given to two of the 
 fittest brethren, and best acquainted with that minister 
 and people, to be seen and revised, and they to report 
 at the visitation. 
 
 4. Sermon being ended, and the presbytery consti- 
 tuted, the minister's doctrine he had in his sermon, is 
 first to be considered, as in the presbyterial exercise. 
 Tlien the Church Bible, Confession of Faith, Acts ot the 
 General Assemblies, Acts and Proclamations against 
 
166 APPENDIX. 
 
 profaneness, and other acts and papers relative to the 
 church, are all to be called for and produced before the 
 presbytery. The visitors of the sessions registers and 
 minister's library are to make their report. The pres- 
 bytery at the entry on the visitation having removed the 
 minister, are to cause read over their actings at the last 
 visitation, and see if what was then recommended or 
 ordered hath been made effectual, and take the excuses 
 of absent elders and deacons therefrom, and, if need be, 
 to call in any party for infurmation. If nothing arise 
 from that, to divert the presbytery from the orderly 
 method, all parties being removed, the presbytery is to 
 call in the session vkissim, and to inquire them concern- 
 ing their minister ; yea further, by the Act of Assembly, 
 June 13, 1646, at visitation of kirks, the elders, one by 
 one, the rest being removed, are to be called in and ex- 
 amined upon oath concerning the minister's behaviour. 
 
 5. By the Act of Assembly 1596, ratified December 
 17, 18, 1638, at visitation of kirks, the families of mini- 
 sters are to give an account, and to be tried concerning 
 the good order and behaviour that they observe within 
 their families; and such as are found neglecters of family 
 worship, or instructing of all in their families, or such 
 as remove not those who are offensive therefrom, shall, 
 after due admonition, be judged unfit to rule the house 
 of God : for he ought to be one that ruleth well his own 
 house, 1 Tim. iii. 4. 
 
 6. The questions to be inquired by a presbytery at 
 the eldership concerning a minister may be these and 
 suchlike: — 1. Hath your minister a Gospel walk and 
 conversation before the people? And doth he keep 
 family worship? And is he one who rules well his 
 own house? Is he a haunter of ale-houses and taverns ? 
 Is he a dancer, carder, or dicer ? Is he proud or vain- 
 glorious ? Is he greedy, or worldly, or an usurer? Is 
 he contentious, a brawler, fighter, or striker ? Is he a 
 swearer of small or minced oaths ? Useth he to say, 
 Before God it is so ; or in his common conference, I 
 protest f or, I protest before God ? Or says he, Lord, 
 
VUESBYTKRIES. 167 
 
 wkat is that f all which are more than Yea and Na;i/. 
 Is he a filthy speaker or jester? Bears he familiar 
 company with disaffected, profane, or scandalous per- 
 sons ? Is he dissolute, prodigal, light or loose in his 
 carriage, apparel, or vv^ords ? How spends he the Sab- 
 bath after sermon? Saw ye him ever drink healths ? 
 Is he at variance with any ? Is there any that reproaches 
 him ? Or is he well beloved of all ? And upon what 
 ground is it that the variance or good liking of the 
 people is ? — 2. Keeps he much at home at his ministerial 
 work ? Or doth he occasion to himself distractions, and 
 unnecessary diversion therefrom? Is he constant at his 
 calling and studies, or takes he but pains, at fits and 
 starts, such as at fasts, communions, visitations, &c.? 
 Is Saturday only his book-day ; or is he constant at his 
 calling? — 3. Doth he countenance or discourage any 
 that is seeking Christ ? Doth he preach sound doctrine, 
 so far as ye can understand? Doth he preach plainly; 
 or is he hard to be understood for his scholastic terms, 
 matter, or manner of preaching? Doth he faithfully 
 reprove sin, especially such as most prevail in the 
 parish? What time of day doth he ordinarily begin 
 sermon on the Sabbath ? And when doth he dismiss 
 the people ? Spends he too much time in his sermon 
 in repetition of what he said before ? Doth he lecture 
 and preach in the forenoon, and preach again in the 
 afternoon on the Lord's day, and that both summer and 
 winter ? Doth he read a large portion of Scripture in 
 public, and expound the same ? Doth he preach cate- 
 chetic doctrine ordinarily in the afternoon? Hath he 
 a week day's sermon, and collections on these days? 
 When the Lord, in his providence, is speaking extra- 
 ordinary things, doth he tie himself to his ordinary text; 
 or makes he choice of one more apposite and suitable to 
 the dispensation ? Seeks he to preach Christ, his beauty 
 and excellency, and to open up the power and life of 
 godliness ? Endeavours he to discuss cases of conscience, 
 to let you know your spiritual state what it is? — 4. Doth 
 he, according to the Act of Assembly 1708, visit the 
 
158 APPENDIX. 
 
 people and families, at least once a year, in a ministerial 
 way, teaching and admonishing from house to house ? 
 And doth he visit the sick when needful, and pray over 
 them ? Doth he visit them who, through age or sickness, 
 cannot come to the public worship ? Doth he labour to 
 speak to the sick suitably to their various inward con- 
 ditions? Doth he not especially visit such as be exercised 
 in conscience ? Doth he visit such as are afflicted by 
 death of children or other relations? Visits he the 
 wisdows, orphans, and poor? If he be minister of a 
 burgh, visits he the prisoners? Is he not careful when 
 he visits families to confer with them in private, and 
 pray with them, thereby learning the case of their souls, 
 that so the doctrine in public may the better meet with 
 their condition? — 5. Doth he administer the sacrament 
 of baptism in an orderly way, when the congregation is 
 convened, or doth he it at any time privately ? Doth he 
 add any word to, or alter the words of institution? — 
 6. Doth he frequently catechise his parishioners, and 
 administer the sacrament of the Lord's Supper to them ? 
 And is he careful in keeping from that holy ordinance, 
 all who are known to be scandalous, grossly ignorant, 
 or erroneous ? How often have ye the communion every 
 year? Doth not he begin to catechise young ones about 
 nine or ten years of age, and how censures he contemners 
 of catechizing ? What course is taken with contemners 
 of the Lord's Supper upon frivolous pretences? At 
 the Lord's Supper, doth he not cause cut the bread in 
 large and fair shaves, fit for mutual fraction and distri- 
 bution, that as they give the cup to the nearest assident, 
 so having broken off a part of the bread with their hand 
 for themselves, they give the rest to the person sitting 
 nearest them? Do your people all sit at the Lord's table? 
 In the time of distribution, eating, and drinking, Is there 
 any reading or singing of psalms, or is there silence, and 
 so time for meditation, except it be a short, pertinent, 
 and awakening word dropped by the pastor ? — 7. Hath 
 he a competent number of elders ? And hath he 
 deae<)ns in the parish distinct from elders ? Doth he 
 
PRESBYTERIES. 169 
 
 keep sessional meetings frequently ? And is he impar- 
 tial in the exercise of discipline against all offenders ? 
 Is there frequent meetings of the members of session, for 
 fasting and prayer, according to the Act of Assembly 
 1699 ? Doth he travail with public penitents in private 
 to make them sensible of their sin, according to its cir- 
 cumstances, and sensible of mercy, that the love of 
 Christ may overcome the love of sin ? And then doth 
 he absolve them, v^^hen brought up to some ingenuous 
 confession and resolution for the future? Doth he ever 
 censure persons for living idle, breaking of promise, or 
 for backbiting ? Doth he censure keepers of superstitious 
 days ? How^ doth he restrain abuses at penny bridals ? 
 Doth your session meet weekly? Doth your minister 
 coolzie any whom another brother hath in process? 
 Or doth he carry any away partially, so that he may 
 become popular ? Doth he in session assume to him- 
 self a negative voice ? When he is necessitated to leave 
 his flock, doth he not acquaint the session with it ? — 8. Is 
 he careful to take away variances that fall out among 
 families, and compose differences among particular per- 
 sons in the congregation ? 
 
 7. After that the elders have answered to these or the 
 like questions, then the heads of families are to be in- 
 terrogate in general concerning the lives and manners 
 of the members of the session. And the pastor is to 
 answer more particularly to these or the like questions : 
 — 1. Is your session rightly constitute, and all the elders 
 and deacons duly admitted according to the Acts of As- 
 sembly ? — 2. Do they all attend Gospel ordinances and 
 the diets of the session ? — 3. Are they grave, pious, 
 and exemplary in their lives and conversations? Do 
 they worship God in their families ? Is any of your 
 ciders an ignorant man, a drinker of healths, a tipler, 
 a drinker excessively to drunkenness, a swearer, an 
 observer of yule days, &c. ? Is he one that observes not 
 the Sabbath ? Is he careful to keep his oath of ad- 
 mission taken before God in face of the congregation, 
 not to delate or censure, but as edification requires ? 
 
170 APPENDIX. 
 
 Do any of them work on solemn fast or thanksgiving 
 days ? Is any of them a mocker of piety|? — 4. Are 
 they diligent, careful, and impartial in the exercise of 
 their offices ? Do the elders visit the families within 
 the quarter and bounds assigned to each of them ? Are 
 they careful to have the worship of God set up in the 
 families of their bounds ? Are they careful in calling 
 for testimonials from persons who come to reside in the 
 parish ? Do the elders take all discipline upon them- 
 selves without the minister ? Or do they labour to carry 
 things factiously, or by plurality of voices, contrary to 
 God's word, and the laudable acts of the presbytery, 
 provincial, or general assemblies? — 5. Have the elders 
 subscribed the Confession of Faith ? And are they 
 well affected to the government, worship, and discipline 
 of this church? — 6. Have the elders and deacons their 
 distinct bounds assigned them for their particular in- 
 spection? — 7. Does your session always appoint ruling 
 elders to attend presbyteries and synods? — 8. Are the 
 deacons faithful in their office, in collecting and dis- 
 tributing all the kirk-goods, and in having a care of the 
 sick poor? — After all these queries are over, the minister 
 and elders are to be severally encouraged or admonished 
 as the presbytery sees need. 
 
 8. Then the precentor, schoolmaster, and clerk of 
 the session, who in country congregations are ordinarily 
 one and the same, and after them the beadles, bellman, 
 and church servants being removed, the presbytery is to 
 inquire at the minister, session, and heads of families, 
 concerning their conversation, fidelity, and diligence in 
 their offices, and the presbytery is thereupon to proceed 
 as the matter requires. 
 
 9. After all these inquiries, the presbytery removing 
 the heads of families, the minister and elders are to be 
 inquired concerning the congregation; — 1. Doth the 
 body of the people attend ordinances duly and timeously 
 and stay till the blessing be pronounced ? Are they dili- 
 gent in improving the means of knowledge, and are 
 they growing therein ? — 2. Are they submissive to public 
 
PRESBYTERIES. 171 
 
 and private exhortations, and to the discipline and cen- 
 sure of the church, by admonitions and reproof, as need 
 requires ? And do they by their words and actions ma- 
 nifest a suitable respect to their minister and respective 
 elders? — 3. Are they careful to educate their children 
 and servants in the knowledge of God? What success 
 hath the Gospel and labours of ministers and elders 
 among them? What scandals, schisms, heresies, or 
 divisions are among them, and if on the growing hand ? 
 How do they observe the Lord's day ? 
 
 10. Then the minister, heritors, session, and heads of 
 families being present, the presbytery is to inquire after 
 the stHte of the church, as to its fabric, the seats therein 
 and division of the same, the church-yard, dykes, the 
 utensils of the church, communion-cups, clothes, the 
 minister's manse if it be in repair, the glebe and stipend, 
 the salary of the schoolmaster, precentor, session-clerk, 
 and beadles, and how the communion elements are 
 provided ; whether they be paid for out of the poor's 
 money, and that when the communion is but celebrated 
 once a year? Inquiry is to be made how much the 
 stipend is, of what nature, how paid, and if there be a 
 decree of locality for it ? As also, about the state ©f 
 the poor, whether there be any mortifications and lega- 
 cies for them, or other pious uses? And how these 
 are secured, and their interests paid and applied, and 
 how thay have been managed and employed from time 
 to time. Sess. 18, Assem. 1700. 
 
 After the visitation is over, all parties are to be called 
 in, and the moderator is to conclude all with prayer. 
 
 IX. Of Ministerial Visitation of Families. 
 
 1 . It hadi been the laudable practice of this church, 
 at least once a year (if the largeness of the parish, or 
 bodily inability, or other such like do not hinder), for 
 ministers to visit all the families in their parish, and 
 oftener if the bounds be small, and they able to perform 
 it. Among other reasons for these annual visitations 
 of families, this may be one;, — that because by the order 
 
172 APPENDIX. 
 
 prescribed by our Lord, Matt, xviii., there may be 
 several offences known to ministers, elders, or neigh- 
 bours, which may justly keep back offenders from par- 
 taking of the Lord's Supper, and yet it were disorderly 
 and unedifying to remove these offences in a public 
 way, these visitations may serve to purge a congrega- 
 tion of such private scandals. 
 
 2. Although in regard of the different circumstances 
 of some parishes, families, and persons, much of the 
 management of the work must be left to the prudence 
 and discretion of ministers, in their respective oversights, 
 yet these following directions are offered by Assembly, 
 1708, April 27, as helps for the more uniform and suc- 
 cessful management thereof, that it be not done in a 
 slight and overly manner, which supposeth the universal 
 practice thereof through this church, and that the total 
 neglecters may be censured therefore as supinely neg- 
 ligent. 
 
 3. Such a time of year is to be chosen for ministerial 
 visitation, as the families which he visits may be best at 
 leisure to meet with him ; and if that time should happen 
 immediately after the communion, then it is seasonable, 
 as it were, to beat the iron while it is hot. Timeous in- 
 timation is to be made to them of the visitation ; and 
 the elder of that bounds of the parish which is to be 
 visited, is to accompany the minister, and they should 
 previously confer together concerning the condition and 
 state of the persons and families of those bounds. 
 
 4. When they enter a house, they are to express their 
 wishes and desires for the blessing of God upon it, and 
 that, above all, their souls may prosper; then let them 
 take an account of the names of the family, inquire for 
 testimonials from them who are lately come to the parish, 
 and mark them in the roll for catechising, and let them 
 take notice who can read, and of the age of children 
 capable to be catechised ; then the minister is to speak 
 to them all in general, of the necessity and advantage of 
 godliness, of justice and charity towards man. 
 
 5. He is next more particularly to speak to servant! 
 
PRESBYTERIES. 173 
 
 of their duty, to serve and fear God, to be dutiful, faithful, 
 and obedient servants, and of the promises made to such, 
 commending to them the reading of the Scriptures, secret 
 worship, and love and concord among themselves; and, 
 in particular, a holy care in sanctifying the Lord's day. 
 
 6. The minister is to show the children and young 
 servants the advantage of knowing, seeking, and loving 
 God, and remembering their Creator and Redeemer in 
 the days of their youth, and to mind them how they 
 are dedicated lo God in baptism : and when of age, and 
 after due instruction in the nature of the covenant of 
 grace, to excite them to engage themselves personally to 
 the Lord, and to design and prepare for the first oppor- 
 tunity they can have of partaking of the Lord's Supper, 
 to be especially careful how they at first communicate. 
 
 7. Then he is to speak privately to the heads of the 
 family about their personal duties towards God, and 
 the care of their own souls, and their obligation to pro- 
 mote religion and the worship of God in their family, 
 and to restrain and get vice punished, and piety encou- 
 raged, and to be careful that they and all in their house 
 serve the Lord, and sanctify his day. He is more par- 
 ticularly to inquire, — 1. Whether God be worshipped in 
 the family, by prayers, praises, and reading of the Scrip- 
 ture ? — 2 Concerning the behaviour of servants towards 
 God and towards man, if they attend family and public 
 worship ? How they sanctify the Lord's Day ? and if 
 they be given to secret prayer and reading the Scrip- 
 tures ? — 3. If there be catechising in the family? If 
 their children be trained up in reading, according to the 
 Act of Assembly, Aug. 10, 1648 : in all which the mini- 
 ster may intermix suitable directions, encouragements, 
 and admonitions, as may be most edifying. 
 
 8. The minister is to inquire who want Bibles ; and 
 if they be not able to buy them, let the poor's box be 
 at the expenses ; and recommend to the heads of the 
 family to get the Confession of Faith, Catechisms, and 
 other good books, for instructing in life and faith, ac- 
 cording to their ability. — 2, Those who are tainted 
 
]74 APPENDIX. 
 
 with error or vice are to be admonished secretly, or in 
 the family, as may most edify ; and all are to be exhorted 
 to carry toward such as Avalk orderly according to the 
 rule, Matt, xviti. 15. — 3. The minister is to endeavour 
 to remove divisions in the family, or with their neigh- 
 bours, and exhort them to follow peace with all men as 
 far as is possible. — 4. Let it be inquired who have com- 
 municated, that they may be called to an account pri- 
 vately how they have profited, and put in mind to pay 
 their vows to the Lord. Confer also with others about 
 the causes of their not communicating. 
 
 9. As for those who pretend conscience for not keep- 
 ing communion with us, or whatever their motives be, 
 ministers ought to deal with God for them, and with 
 themselves in such a way as may be most proper to gain 
 them, and exoner their consciences, waiting if perad- 
 venture God will prevail with him. Who can tell if 
 their making them sensible of their tender love and affec- 
 tion to their persons, especially to their souls, giving 
 them all due respect, and doing them all the good they 
 can, yet still discountenancing their sin, may in the 
 end be blessed of God for their good ? Judg. v. 22, 23; 
 2Tim.ii. 24,25. 
 
 10. Seeing in the whole of this work, there is great 
 need of much prudence, zeal for God, and love to souls, 
 visitation of families should be carried on with depend- 
 ance on God, and fervent prayer to him, both before a 
 minister set forth to such a work, and with the visited^ 
 as there can be access to, and opportunity for it. 
 
 X. Of Sanctijication of the Lord's Day ; and observing 
 Fast and Thanksgiving Days. 
 
 1. The Sabbath is to be sanctified by an holy resting 
 all that day, even from such worldly employments and 
 recreations as are lawful on other days, and spending 
 the whole time in the public and private exercises of 
 God's worship, except so much as is to be taken up in 
 the works of necessity and mercy,- as our Shorter Cate- 
 chism beareth, authorised by Assembly, Aug. 28, 1648. 
 
PRESBYTERIES. 175 
 
 From which we may gather what the church understands 
 by sanctifying or profaning of the Lord's day, and so 
 will either approve or censure. 
 
 2. By the Act of Assembly 1647, concerning Family 
 Worship, Dir. 8, the master of the family ought to take 
 care, that all within his charge repair to the public wor- 
 ship; which being finished, he is to see the rest of that day 
 spent in the private and secret exercises of piety. Care is 
 also to be taken that the diet on that day be so ordered, 
 that neither servants be unnecessarily detained from the 
 public worship of God, nor any other persons hindered 
 from sanctifying that day. Private preparation is like- 
 wise to be made for the Sabbath by prayer and such holy 
 exercises, as may dispose to a more comfortable com- 
 munion with God in his public ordinances. See the 
 Directory. 
 
 3. When some great and notable judgments are either 
 inflicted or imminent, or by some extraordinary provo- 
 cation notoriously deserved; as also when some special 
 blessing is to be sought or obtained, when great duties 
 are called for, or when sins are extraordinary for their 
 number or nature ; then it is that a church may enjoin 
 fasting, which is observed by a total abstinence, not only 
 from all food (unless bodily weakness do manifestly 
 disable from holding out till the fast be ended, in which 
 case somewhat may be taken, yet very sparingly, to sup- 
 port nature when ready to faint), but also from all worldly 
 labour, discourses, and thoughts, and from all bodily 
 delights, though at other times lawful, rich apparel, or- 
 naments, and such like, during the fast ; and much more 
 from whatever is in its nature or use scandalous or often- 
 sive, as gaudish attire, lascivious habits and gestures, 
 and other vanities of either sex ; which the composers 
 of the Directory recommend to all ministers in their 
 places diligently and zealously to reprove, as at other 
 times, so especially at a fast. 
 
 4. The Sabbath before the fast, the causes thereof are 
 publicly read from the pulpit, and the day of the week 
 intimated upon which it is to be kept. The people are 
 then to be earnestly exhorted to prepare themselves for 
 
176 APPENDIX. 
 
 afflicting their souls upon that day of extraordinary 
 humiliation. So large a portion of that day, as con- 
 veniently may be, is to be spent in public reading and 
 preaching of the word, with singing of Psalms, fit to 
 quicken affections suitable to such a duty, but especially 
 in prayer to this or the like effect; giving glory to the 
 great majesty of God the Creator, Preserver, and supreme 
 Ruler of all the world, acknowledging his manifold 
 great and tender mercies, especially to the church and 
 nation, humbly confessing sins of all sorts, with their 
 several aggravations, justifying God's righteous judg- 
 ments, as being far less than our sins do deserve, yet 
 humbly and earnestly imploring his mercy and grace for 
 ourselves, the church, and nation, the king, and all in 
 authority, and for all others for whom we are bound to 
 pray (according as the present exigent requireth), with 
 more special importunity and enlargement than at other 
 times ; applying by faith the promises and goodness of 
 God for pardon, help, and deliverance from the evils 
 felt, feared, or deserved ; and for obtaining the blessings 
 which we need and expect, together with a giving up 
 of ourselves wholly, and for ever unto the Lord. 
 
 5. Beside solemn and general fasts appointed by the 
 assemblies or their commissions, or by civil authority, 
 upon application fromsomechurch judicatory unto them; 
 provincial synods, presbyteries, and church sessions may 
 appointfastdaysto be kept within their respectivebounds, 
 as Divine Providence shall administer unto them special 
 occasions. Likewise families and particular persons may 
 do the same, providing their fasts be not on those days 
 on which the congregation is to meet for public worship. 
 
 Our fasting days must be indicted for such causes as 
 are both clear and just, and when it will be most for 
 edification ; for that, as other positive duties doth not 
 always bind, therefore the church is to take heed of 
 appointing fasts through insinuations or solicitations 
 from statesmen, lest they be branded as tools to some 
 who would fast from strife and debate, that others who 
 differ from them about slate matters may be exposed to 
 the odium of the people, as ill countrymen. 
 
PRESBYTERIES. 177 
 
 7. The causes of the fast enumerate in the Act of 
 Assembly 1690, November 12, were these and the like- 
 1. Perjury, dealing treacherously with the Lord, and 
 being unstedfast in his covenant. 2. Unfruitfulness 
 under the purity of doctrine, worship, and government ; 
 " having a form of godliness, but denying the power 
 thereof." 3. Abuse of God's great goodness and deli- 
 verance, evidenced by a course of manifest wickedness 
 and shameful debauchery; such as drunkenness, cursing, 
 swearing, adultery, and uncleanness of all sorts. 4. The 
 supremacy, which was advanced in such a way, and to 
 such a height, as never any Christian church acknow- 
 ledged, and whereby the interest of our Lord Jesus Christ 
 was entirely sacrificed to the lawless wills and lusts of 
 men. 5. Abjured prelacy was introduced, and the 
 government of the church was overturned, without the 
 church's consent, and contrary to the standing acts of 
 our national assemblies. Compliance with that defec- 
 tion both in ministers and others, some from a principle 
 of pride and covetousness, or man-pleasing; and others 
 through infirmity and weakness, or fear of man, and 
 want of courage and zeal for God. 7. Persecution of 
 the godly for non-compliance with that sinful course : 
 many faithful ministers were cast out, and many insuffi- 
 cient and scandalous men thrust in on their charges, and 
 many families ruined because they would not own them 
 as their pastors. 8. Decay of piety under the late 
 prelacy, so that it was enough to make a man be nick- 
 named a fanatic, if he did not run to the same excess of 
 riot with others. 9. Atheism, which discovered itself 
 in some by their dreadful boldness against God, in dis- 
 puting iiis Being and Providence, the Divine authority 
 of the Scriptures ; the life to come ; and immortality of 
 the soul; yea, and scotied at those things. 10. Imposing 
 and taking unlawful oaths and bonds : lawful oaths have 
 been broken, and ungodly and conscience-polluting 
 oaths have been imposed and taken, whereby the con- 
 sciences of many, through the land, are become so de- 
 bauched, that they scruple at no oath, though many 
 N 
 
178 APPENDIX. 
 
 have been oppressed and ruined for refusing them; 
 1 1 . Neglect of the worship of God, both in public, in 
 private families, and in secret. 12. Profanation of the 
 Lord's day succeeded in place of that wonted care of 
 strict and religious sanctifying of it. 13. The shedding 
 of innocent blood. 14. Pride and vanity : yea, Sodom's 
 sins have abounded among us; idleness, fulness of bread, 
 vanity of apparel, and shameful sensuality filled the land. 
 15. As also, great perverting of justice, by making and 
 executing unrighteous statutes. 1 6. Silence of ministers 
 at the time of such a great defection, as well as too 
 general a fainting among professors : and as some shew- 
 ed no zeal in giving seasonable and necessary testimony 
 against the defections and evils of the time, nor keeped 
 a due distance from them ; so, on the other hand, some 
 managed their zeal with too little discretion and meek- 
 ness. 17. The abominable idolatry of the mass was 
 set up in many places, and popish schools erected, 
 whereby shameful advances were made towards Popery. 
 18. Great ignorance of the way of salvation through the 
 Lord Jesus Christ. Though we profess to acknowledge 
 there can be no pardon of sins, no peace and reconcilia- 
 tion with God but by his blood, yet few know him, or 
 see the necessity and excellency of him ; and few esteem, 
 desire, or receive him as he is offered in the Gospel ; and 
 as few are acquainted with faith in him, and living by 
 faith on him, so few walk as becometh the Gospel, and 
 imitate our Lord in humility, meekness, self-denial, 
 heavenly-mindedness, zeal for God, and charity towards 
 men; 19. Great contempt of the Gospel, barrenness 
 under it, and a deep security under our sin and danger. 
 20. Though the Lord, by casting us into the furnace of 
 affliction, hath been giving us a sight of the vanity of all 
 things beside himself; yet to this day there is a woeful 
 selfishness among us, every one seeking his own things, 
 few or none the things of Jesus Christ, the public good, 
 or one another's welfare. 21. A bitter spirit of censo- 
 riousness, whereby the most part are more ready to carp 
 at the sins and defections of others, than to repent and 
 
PRESBYTERIES. 179 
 
 mourn for their own. These and the like were the 
 causes of the fast in the year 1690, and to them the fasts 
 appointed since do ordinarily refer. See also how the 
 land expressed the sense it had of the guilt of all ranks 
 in the solemn acknowledgment of public sins, and 
 breaches of the covenant, and a solemn engagement to 
 all the duties contained therein ; namely, those which 
 did in a more especial way relate unto the dangers of 
 that time. Act of the Commission of Assembly, Octo- 
 ber 6, 1648, for renewing of the Solemn League and 
 Covenant ratified by Assembly thereafter. 
 
 8. Albeit by the treatise of fasting emitted by the 
 Assembly, Dec. 25, 1565, the Sundays were appointed 
 for some fasts, as being for the greater ease of the 
 people : and since, by the last Act of Assembly, 1646, a 
 fast is appointed on the Sabbath next except one, pre- 
 ceding the then following General Assembly ; yet seeing 
 the work to be performed on the first day of the week 
 is by Divine institution already determined, we ought 
 to set about it exactly, which we all acknowledge to be 
 a thanksgiving, and not a fast. Extraordinary duties 
 are not to interfere with the ordinary, nor is one duty 
 to shuffle out another. If either should be allowed, it 
 would look somewhat like the reverse of redeeming the 
 time, for thereby diligence is rather diminished than 
 doubled in the service of God. 
 
 9. Days of thanksgiving being intimate on the pre- 
 ceding Sabbath, for some deliverance obtained, or mercy 
 received, are wholly to be spent in the public and pri- 
 vate exercise of Divine worship and praises ; the people 
 are to rejoice with trembling, and to beware of all ex- 
 cess in eating or drinking. And demonstrations of 
 civil mirth, such as ringing of bells, firing of guns, bone- 
 fires, and illuminating of windows, should not be inter- 
 mixed with the religious duties of that day : but as upon 
 fasts, so upon these days, there should be liberal collec- 
 tions for the poor, that their bowels may bless us, and 
 rejoice the more with us. In the 6th Article the Church 
 
 N 2 
 
180 APPENDIX. 
 
 was cautioned against appointing fasts for strife and de- 
 bate, so I hope they shall be directed to avoid enjoining 
 of thanksgiving days from any false or unjust ends. 
 
 Act anent the Administration of the Sacraments. Edin- 
 burgh, 31st Oct. 1690, ante meridiem, Sess. 15. 
 The General Assembly considering, that the two sa- 
 craments that Christ hath appointed under the New 
 Testament — viz. Baptism and the Lord's Supper — are 
 his solemn ordinances, and seals of the covenant of 
 grace, which is held forth in the preaching of the Go- 
 spel ; and that in the use of them, the parties receiving 
 them are solemnly devoted and engaged to God before 
 angels and men, and are solemnly received as members 
 of the church, and do entertain communion with her ; 
 and that by the authority of this church, in her former 
 assemblies, the private use of them hath been condemned, 
 as also, that by allowing the private use of the same in 
 pretended cases of necessity, the superstitious opinion is 
 nourished, that they are necessary to salvation, not only 
 as commanded duties, but as means, without which sal- 
 vation cannot be attained. Tlierefore the Assembly here- 
 by discharges the administration of the Lord's Supper to 
 sick persons in their houses, and all other use of the 
 same, except in the public assemblies of the church. 
 And also do discharge the administration of baptism in 
 private; that is, in any place, or at any time, when the 
 congregation is not orderly called together, to wait on 
 the dispensing of the word ; and appoints that this be 
 carefully observed, when and wherever the Lord giveth 
 his people peace, liberty, and opportunity for their 
 public assemblies, and ordains this present act to be 
 publicly intimate in all the churches. 
 
 END OF ACTS. 
 
181 
 
 THE LARGER CATECHISM, 
 
 AGREED UPON 
 
 BY THE ASSEMBLY OF DIVINES AT WESTMINSTER. 
 
 Examined and approved, Anno 1648, by the General As- 
 sembly of the Church of Scotland; and ratified by Act of 
 Parliament, IG^O. 
 
 Q. 1. What is the chief and highest end of man ? — 
 A. Man's chief and highest end is to glorify God (a), 
 and fully to enjoy him for ever (6). 
 
 (a) Rom. xi. 36 ; 1 Cor. x. 31. {b) Psal. Ixxiii. 
 
 24, to the end; John xvii. 21 — 23. 
 
 Q. 2. How doth it appear that there is a God ? — 
 A. The very light of nature in man, and the works of 
 God, declare plainly that there is a God (o) ; but his 
 word and Spirit only do sufficiently and effectually re- 
 veal him unto men for their salvation (d). 
 
 (c) Rom. i. 19, 20; Psal. xix. 1— 3 ; Acts xvii. 28. 
 {d) iCor.ii. 9,10; 2Tim. iii. 15— 17; Isai.lix.21. 
 
 Q. 3. What is the word of God ?— A. The Holy Scrip- 
 tures of the Old and New Testament are the word of 
 God (e), the only rule of faith and obedience (/), 
 (e) 2 Tmi. iii. 16 ; 2 Pet. i. 19—21. (/) Eph. 
 
 ii. 20 ; Rev. xxii. 18, 19 ; Isai. viii. 20 ; Luke xvi. 
 29, 31 ; Gal. i. 8, 9 ; 2 Tim. iii. 15, 16. 
 Q. 4. How doth it appear that the Scriptures are the 
 word of God ? — A. The Scriptures manifest themselves 
 to be the word of God by their majesty (g) and pu- 
 
182 APPENDIX. 
 
 rity(A); by the consent of all the parts (i), and the 
 scope of the whole, which is to give all glory to God (/c) ; 
 by their light and power to convince and convert sin- 
 ners, to comfort and build up believers unto salva- 
 tion (/) : but the Spirit of God bearing witness by and 
 with the Scriptures in the heart of man, is alone able 
 fully to persuade it that they are the very word of 
 God (m). 
 
 (g) Hos. viii. 12 ; 1 Cor. ii. 6, 7, 13 j Psal. cxix. 18, 
 
 129. (A) Psal. xii. 6, and cxix. 140. (i) Acts 
 
 X. 43, and xxvi. 22. (/c) Rom. iii. 19, 27. 
 
 (/) Acts xviii. 28 ; Heb. iv. 12 ; Jas. i. 18; Psal. 
 
 xix. 7—9 ; Rom. xv. 4; Acts xx. 32. (m) John 
 
 xvi.l3, 14; 1 John ii. 20, 27 ; John xx. 31. 
 
 Q. 5. What do the Scriptures principally teach ? — 
 
 A. The Scriptures principally teach, what man is to 
 
 believe concerning God, and what duty God requires 
 
 of man (n). 
 
 (7i)2Tim. i. 13. 
 
 Q.6. What do the Scriptures make known of God ? — 
 A. The Scriptures make known what God is (o), the 
 persons in the Godhead (p), his decrees (^), and the ex- 
 ecution of his decrees (r). 
 
 (o) Heb. xi. 6. (p) 1 John v. 7. (q) Acts xv. 
 
 14, 15, 18. (r) Acts iv. 27, 28. 
 
 Q. 7. What is God?— A. God is a Spirit (s), in and 
 
 of himself infinite in being (^), glory(w), blessedness (w), 
 
 and perfection (a); al]-sufficient(y), eternal {z), unchang- 
 
 able (a), incomprehensible (6), every where present (c), 
 
 almighty (c?), knowing all things (e), most wise (/), 
 
 most holy (g), most just (A), most merciful and gracious, 
 
 long-suffering, and abundant in godness and truth (i). 
 
 (s) John iv. 24. {t) Exod. iii, 14 ; Job. xi. 7—9. 
 
 (u) Acts vii. 2. (w) 1 Tim. vi. 15. {x) Matt. 
 
 V. 48. (3/) Gen. xvii. 1. (z) Psal. xc. 2. 
 
 (a) Mai. iii. 6; James i. 17. (6) 1 Kings viii. 27. 
 
 (c) Psal. cxxxix. 1—13. {d) Rev. iv. 8. (e) Heb. 
 
 iv. 13 ; Psal. cxlvii. 5. (/) Rom. xvi. 27. 
 
THE LARGER CATECHISM. 183 
 
 (g) Isai. vi. 3 ; Rev. XV. 4. (^) Deut. xxxii. 4. 
 
 (i) Exod. xxxiv. 6. 
 Q. 8. Are there more gods than one ? — A. There is 
 but one only, the living and true God {k). 
 
 {k) Deut. vi. 4 ; I Cor. viii. 4, 6 ; Jer. x. 10. 
 Q. 9. How many persons are there in the Godhead? 
 «— A. There be three persons in the Godhead, the 
 Father, the Son, and the Holy Ghost; and these three 
 are one, true, eternal God, the same in substance, equal 
 in power and glory, although distinguished by their 
 personal properties {I). 
 
 (/) 1 John v. 7; Matt. iii. 16, 17, and xxviii. 19; 
 
 2 Cor. xiii. 14 ; John x. 30. 
 Q. 10. What are the personal properties of the three 
 persons in the Godhead ? — A. It is proper to the Father 
 to beget the Son (m), and to the Son to be begotten of 
 the Father (n), and to the Holy Ghost to proceed from 
 the Father and the Son from all eternity (o). 
 
 (m) Heb. i. 5, 6, 8. (n) John i. 14, 1 8. (o) John 
 
 XV. 26 ; Gal. iv. 6. 
 Q. 11. How doth it appear that the Son and the Holy 
 Ghost are God equal with the Father?— A. The Scrip- 
 tures manifest that the Son and the Holy Ghost are 
 God equal with the Father, ascribing unto them such 
 names (p), attributes (q), works (r), and worship as are 
 proper to God only (s). 
 
 (p) Isai. vi. 3, 5, 8, with John xii. 41, and Acts 
 
 xxviii. 25; 1 John v. 20; Acts v. 3, 4. (g) John 
 
 i.l ; Isai. ix. 6; John ii. 24, 25 ; 1 Cor. ii. 10, 11. 
 
 (r) Col. i. 16 ; Gen. i. 2. (5) Matt, xxviii. 19 ; 
 
 2 Cor. xiii. 14. 
 
 Q. 12. What are the decrees of God?— A. God's 
 
 decrees are the wise, free, and holy acts of the counsel 
 
 of his will (t)y whereby, from all eternity, he hath, for 
 
 his own glory, unchangeably fore-ordained whatsoever 
 
 comes to pass in time(M), especially concerning angels 
 
 and men. 
 
 (0 Eph. i. 11; Rom. xi. 33, and ix. 14, 15, 18. 
 (tt) Eph.i. 4, 11; Rom. ix. 22,23; Psal. xxxiii. 11. 
 
184 APPENDIX. 
 
 Q. 13. What hath God especially decreed concerning 
 angels and men ? — A. God, by an eternal and immu- 
 table decree, out of his mere love, for the praise of his 
 glorious grace, to be manifested in due time, hath elect- 
 ed some angels to glory (lu) ; and, in Christ, hath chosen 
 some men to etemallife, and the means thereof (.r): 
 and also, according to his sovereign power, and the un- 
 searchable counsel of his own will (whereby he extend- 
 eth or withholdeth favour as he pleaseth), hath passed 
 by and fore-ordained the rest to dishonour and wrath, 
 to be for their sin inflicted, to the praise of the glory of 
 his justice (j/). 
 
 (w) 1 Tim. V. 21. (jr) Eph. i. 4—6 ; 2 Thess. ii. 
 
 13, 14. (i/) Rom. ix. 17, 18, 21, 22 ; Matt. xi. 
 
 25, 26 ; 2 Tim. ii. 20 ; Jude 4 ; 1 Pet. ii. 8. . 
 
 Q. 14. How doth God execute his decrees? — A. God^ 
 executeth his decrees in the works of creation and pro- 
 vidence, according to his infallible foreknowledge, and 
 the free and immutable counsel of his own will (2). 
 (r)Eph.i. 11. 
 Q. 1 5. What is the work of creation ? — A. The work 
 of creation is that wherein God did in the beginning, 
 by the word of his power, make of nothing the world, 
 and all things therein, for himself, within the space of 
 six days, and all very good (a). 
 
 (a) Gen. i. ; lieb. xi. 3 ; Prov: xvi. 4. 
 Q. 16. How did God create the angels? — A. God cre- 
 ated all the angels (6), spirits (c), immortal (a), holy (e), 
 excelling in knowledge (f), mighty in power (g), to ex- 
 ecute his commandments, and to praise his name (A), 
 yet subject to change (i). 
 
 {b) Col. i. 16. (c) Psal. civ. 4. (d) Matt. xxii. 
 
 30. (e) Matt. xxv. 31 . ( Z') 2 Sam. xiv. 17 ; 
 
 Matt. xxiv. 36. (g) 2 Thess'. i. 7. (A) Psal. 
 
 ciii. 20, 21. (i) 2 Pet. ii. 4. 
 
 Q. 17. How did God create man? — A. After God 
 
 had made all other creatures, he created man, male and 
 
 female (/r); formed the body of the man of the dust of 
 
THE LARGER CATECHISM. ,185 
 
 the ground (/), and the woman of the rib of the man {m); 
 endued them with living, reasonable, and immortal 
 souls (/z); made them after his own image (o), in know- 
 ledge (p), righteousness, and holiness (^): having the 
 law of God written in their hearts (r), and power to 
 fulfil it (s), with dominion over the creatures (t) ; yet 
 subject to fall (m). 
 
 (/c) Gen. i. 27. (/) Gen. ii. 7. (?n) Gen. ii. 22. 
 
 (n) Gen. ii. 7, with Job xxxv.ll, and Eccles. xii. 7, 
 
 and Matt. x. 28, and Luke xxiii. 43. (o) Gen. 
 
 i. 27. (/)) Col. iii. 10. (g) Ephes. iv. 24. 
 
 (r) Rom. ii. 14, 15. (s) Eccles. vii. 29. {t) Gen. 
 
 i. 28. (m) Gen. iii. 6 ; Eccles. vii. 29. 
 
 Q. 13. What are God's works of providence? — 
 A. God's works of providence are the most holy (ui), 
 wise (x), and powerful preserving (y) and governing (z) 
 all his creatures ; ordering them, and all their actions (a), 
 to his own glory (6). 
 
 {w) Psal. cxlv. 17. {x) Psal. civ. 24 ; Isa. xxviii. 29. 
 (_y) Heb. i. 3. {z) Psal. ciii. 19. (a) Matt. 
 
 X. 29—31 ; Gen. xlv. 7. (6) Rom. xi. 36 ; 
 
 Isai. Ixiii. 14. 
 
 Q. 19. What is God's providence towards the angels? 
 — A. God by his providence permitted some of the 
 angels, wilfully and irrecoverably, to fall into sin and 
 and damnation (c), limiting and ordering that, and all 
 their sins, to his own glory (rf) ; and established the rest 
 in holiness and happiness (e); employing them all (/), 
 at his pleasure, in the administrations of his power, 
 mercy, and justice (g). 
 
 (c) Jude 6; 2 Pet. ii, 4; Heb. ii. 16; John viii. 44. 
 
 (ti) Job i. 12; Matt. viii. 31. (e) 1 Tim. v. 21 ; 
 
 Mark viii. 38 ; Heb. xii. 22. (/) Psal. civ. 4. 
 
 {g) 2 Kings xix. 35 ; Heb. i. 14. 
 
 Q. 20. What was the providence of God toward man 
 in the estate in which he was created ? — A. The pro- 
 vidence of God toward man in the estate in which he 
 was created, was the placing him in paradise, appoint' 
 
186 APPENDIX. 
 
 ing him to dress it, giving bira liberty to eat of the fruit 
 of the earth (h) ; putting the creatures under his domi- 
 nion (i), and ordaining marriage for his help (A-) ; afford- 
 ing him communion with himself (/) ; instituting the 
 Sabbath (m) ; entering into a covenant of life with him, 
 upon condition of personal, perfect, and perpetual obe- 
 dience (w), of which the tree of life was a pledge (o) ; 
 and forbidding to eat of the tree of the knowledge of 
 good and evil upon pain of death (/?). 
 
 (A)Gen. ii. 8, 15, 16. (i) Gen. i. 28. (/c) Gen. 
 ii. 18. (0 Gen. i. 26—29, and iii. 8. (m) Gen. 
 ii. 3. (w) Gal. iii. 12 ; Rom. x. 5. (o) Gen. 
 ii. 9. Ip) Gen. ii. 17. 
 
 Q. 21. Did man continue in that estate wherein God 
 at first created him ? — A. Our first parents, being left 
 to the freedom of their own will, through the temptation 
 of Satan, transgressed the commandment of God in 
 eating the forbidden fruit; and thereby fell from the 
 state of innocency wherein they were created (g), 
 
 (g) Gen. iii. 6—8, 13 ; Eccles. vii. 29 ; 2 Cor. xi. 3. 
 
 Q. 22. Did all mankind fall in that first transgres- 
 sion ? — A. The covenant being made with Adam, as a 
 public person, not for himself only, but for his pos- 
 terity, all mankind, descending from him by ordinary 
 generation (r), sinned in him, and fell with him, in that 
 first transgression (s). 
 
 (r) Acts xvii. 26. (s) Gen. ii. 16, 17, with Rom. v. 
 12—20, and 1 Cor. xv. 21, 22. 
 
 Q. 23. Into what estate did the Fall bring mankind? 
 — A. The Fall brought mankind into an estate of sin 
 and misery {t). 
 
 {t) Rom. V. 12, and iii. 23. 
 
 Q. 24. What is sin? — A. Sin is any want of con- 
 formity unto, or transgression of, any law of God given 
 as a rule to the reasonable creature (u). 
 
 (u) 1 John iii. 4 ; Gal. iii. 10, 12. 
 
 Q. 25. "Wherein consisteth the sinfulness of that estate 
 whereinto man fell ? — A. The sinfulness of that estate 
 
THE LARGER CATECHISM. 187 
 
 whereinto man fell, consisteth in the guilt of Adam's 
 first sin (w), the want of that righteousness wherein he 
 was created, and the corruption of his nature, whereby 
 he is utterly indisposed, disabled, and made opposite 
 unto all that is spiritually good, and wholly inclined 
 to all evil, and that continually (x) ; which is commonly 
 called original sin, and from which do proceed all 
 actual transgressions (3/). 
 
 (w) Rom. V. 12, 19. (x) Rom. iii. 10—20; Eph. 
 
 ii. 1 — 3 ; Rom. v. 6, and viii. 7, 8; Gen. vi. 5. 
 
 (y) James i. 14, 15 ; Matt. xv. 19. 
 
 Q. 26. How is original sin conveyed from our first 
 parents unto their posterity? — A. Original sin is con- 
 veyed from our first parents unto their posterity by na- 
 tural generation, so as all that proceed from them in that 
 way are conceived and born in sin (^z). 
 
 (z) Psal. li. 5; Job xiv. 4, and xv. 14 ; John iii. 6. 
 
 Q. 27. What misery did the Fall bring upon man- 
 kind ? — A. The Fall brought upon mankind the loss of 
 communion with God («), his displeasure and curse, so 
 as we are by nature children of wrath (5), bond-slaves 
 to Satan (c), and justly liable to all punishments in this 
 world and that which is to come (d)i 
 
 (a) Gen. iii. 8, 10, 24. (b) Eph. ii. 2, 3. (c) 2 Tim. 
 ii. 26. {d) Gen. ii. 17; Lam. iii. 39; Rom. 
 
 vi. 23; Matt. xxv. 41, 46 ; Jude 7. 
 
 Q. 28. What are the punishments of sin in this 
 world ? — A. The punishments of sin in this world are 
 either inward, as blindness of mind (e), a reprobate 
 sense (/), strong delusions (g), hardness of heart (A), 
 horror of conscience (i), and vile affections (/c) ; or out- 
 ward, as the curse of God upon the creatures for our 
 sakes {I), and all other evils that befal us in our bodies, 
 names, estates, relations, and employments (m), together 
 with death itself (n). 
 
 (e) Eph. iv. 18. (/) Rom. i. 28. (g) 2 Thess. 
 
 ii. 11. (A) Roin. ii. 5. (i) Isai. xxxiii. 14 ; 
 
 Gen. iv.l3; Matt, xxvii. 4. {k) Rom, i. 26. 
 
188 APPENDIX. 
 
 (0 Gen. iii. 17. (m) Deut. xxviii. 15, to the end^ 
 (n) Rom. vi. 21, 23. 
 
 Q. 29. What are the punishments of sin in the world 
 to come ? — A. The punishments of sin in the world to 
 come, are everlasting separation from the comfortable 
 presence of God, and most grievous torments in soul 
 and body, without intermission, in hell-fire for ever(o). 
 
 (o) 2 Thess. i. 9 ; Mark ix. 44, 46, 48 ; Luke xvi. 24. 
 
 Q. 30. Doth God leave all mankind to perish in the 
 estate of sin and misery?— A. God doth not leave all 
 mankind to perish in the estate of sin and misery (p), 
 into which they fell by the breach of the first covenant, 
 commonly called the covenant of works (9); but, of his 
 mere love and mercy, delivereth his elect out of it, and 
 bringeth them into an estate of salvation by the second 
 covenant, commonly called the Covenant of Grace (r), 
 
 {p) 1 Thess. V. 9. (g) Gal. iii. 10, 12. (r) Titus 
 iii. 4—7 ; Gal. iii. 21 ; Rom. iii. 20—22. 
 
 Q. 31. With whom was the covenant of grace made ? 
 — A. The covenant of grace was made with Christ, as 
 the second Adam, and in him with all the elect as his 
 seed (s). 
 
 (5) Gal. iii. 16; Rom. v. 15, to the end; Isai. liii. 
 10,11. 
 
 Q. 32. How is the grace of God manifested in the 
 second covenant? — A. The grace of God is manifested 
 in the second covenant, in that he freely provideth and 
 offereth to sinners a Mediator (t), and life and salvation 
 by him (u) : and, requiring faith as the condition to 
 interest them in him (w), promiseth and giveth his 
 Holy Spirit (.r) to all his elect, to work in them that 
 faith (?/), with all other saving graces (z) ; and to en- 
 able them unto all holy obedience (a), as the evidence 
 of the truth of their faith (6), and thankfulness to God (c), 
 and as the way which he hath appointed them to sal- 
 vation (<f). 
 
 Q) Gen. iii. 15 ; Isai. xlii. 6 ; John vi. 27. (u) 1 John 
 v.11,12. (w) John iii. 16, and i. 12. (j) Prov. i. 23. 
 
THE LARGER CATECHISM. 189 
 
 (y) 2 Cor. iv. 13. (z) Gal. v. 22, 23. (a) Ezek. 
 xxxvi. 27. {b) James ii. 18, 22. (c) 2 Cor. 
 
 V.14, 15. (rf) Eph. ii.lO. 
 
 Q. 33. Was the covenant of grace always admini- 
 stered after one and the same manner? — A. The cove- 
 nant of grace was not always administered after the 
 same manner, but the administrations of it under the 
 Old Testament were different from those under the 
 New (e). 
 
 (e) 2 Cor. iii. 6—9. 
 Q. 34. How was the covenant of grace administered 
 under the Old Testament ? — A. The covenant of grace 
 was administered under the Old Testament by pro- 
 mises (/), prophecies (g), sacrifices (A), circumcision {i), 
 the passover (/c), and other types and ordinances; which 
 did all fore- signify Christ then to come, and were for 
 that time sufficient to build up the elect in faith in the 
 promised Messiah (/), by whom they then had full re- 
 mission of sin and eternal salvation (m). 
 • (/) Rom. XV. 8. (g) Acts iii. 20, 24. (A) Heb. 
 X. 1 . (i) Rom. iv. 1 1 . (/c) 1 Cor. v. 7. 
 
 (/) Heb. viii.ix. x.; xi.l3. (m)Gal. iii. 7— 9,14. 
 Q. 35. How is the covenant of grace administered 
 under the New Testament? — A. Under the New Testa- 
 ment, when Christ the substance was exhibited, the 
 same covenant of grace was, and still is, to be admi- 
 nistered in the preaching of the word (?i), and the ad- 
 ministration of the sacraments of Baptism (o) and the 
 Lord's Supper (p) ; in which grace and salvation is held 
 forth in more fulness, evidence, and etficacy, to all 
 nations (g). 
 
 (n) Mark xvi. 15. (o) Matt, xxviii. 19, 20. 
 
 (p) 1 Cor. xi. 23—25. (q) 2 Cor. iii. 6, to the 
 
 end; Heb. viii. 6, 10, 11 ; Matt, xxviii. 19. 
 
 Q. 36. Who is the Mediator of the covenant of 
 
 grace? — A. The only Mediator of the covenant of grace 
 
 is the Lord Jesus Christ (r), who, being the eternal Son 
 
 of God, of one substance, and equal with the Father (s), 
 
190 APPENDIX. 
 
 in the fulness of time became man(^), and so was, and 
 continues to be, God and man, in two entire distinct 
 natures, and one person, for ever(«). 
 
 (r) 1 Tim. ii. 5. (s) John i. 14, and x. 30 ; 
 
 Phil. ii. 6. (t) Gal. iv. 4. (w) Luke i. 35 ; 
 
 Rom. ix. 5 ; Col. ii. 9 ; Heb. vii. 24, 25. 
 Q. 37. How did Christ, being the Son of God, be- 
 come man ? — A. Christ, the Son of God, became man, by 
 taking to himself a true body and a reasonable soul(t<;) ; 
 being conceived by the power of the Holy Ghost, in the 
 womb of the Virgin Mary, of her substance, and born 
 of her {x), yet without sin ( t/). 
 
 (iv) John i. 14 ; Matt. xxvi. 38. (x) Luke i. 27, 
 
 31, 35, 42 ; Gal. iv. 4. (y) Heb. iv. 15, and 
 
 vii. 26. 
 Q. 38. Why was it requisite that the Mediator should 
 be God ? — A. It was requisite that the Mediator should 
 be God, that he might sustain and keep the human 
 nature from sinking under the infinite wrath of God, 
 and the power of death {z) ; give worth and efficacy to 
 his sufferings, obedience, and intercession (a) ; and to 
 satisfy God's justice (6), procure his favour (c), purchase 
 a peculiar people (rf), give his Spirit to them (e), con- 
 quer all their enemies (/), and bring them to everlast- 
 ing salvation (g). 
 
 (2) Acts ii. 24, 25 ; Rom. i. 4, with Rom. iv. 25 ; 
 
 Heb. ix. 14. (a) Acts xx. 28 ; Heb. ix. 13 ; 
 
 Heb. vii. 25—28. {b) Rom. iii. 24—26. 
 
 (c) Eph. i. 6 ; Matt. iii. 17. (d) Titus ii. 13, 14. 
 
 (e) Gal. iv. 6. (/) Luke i. 68, 69, 71, 74. 
 
 (g) Heb. V. 8, 9 ; Heb. ix. 11—16. 
 Q. 39. Why was it requisite that the Mediator should 
 be man? — A. It was requisite that the Mediator should 
 be man, that he might advance our nature (/«), perform 
 obedience to the law («), suffer and make intercession 
 for us in our nature (/c), and have a fellow-feelmg of our 
 infirmities (/), that we might receive the adoption of 
 sons(m), and have comfort and access with boldness 
 unto the Throne of Grace (w). 
 
THE LARGER CATECHISM. 191 
 
 (A) Heb. ii. 1 6. (0 Gal. iv. 4, (;c) Heb. ii. 14; 
 
 vii. 24, 25. (/) Heb. iv. 15. (;«) Gal. iv. 5. 
 
 (7i)Heb. iv.l6. 
 
 Q. 40. Why was it requisite that the Mediator should 
 
 be God and man in one person ? — A. It was requisite 
 
 that the Mediator, who was to reconcile God and man, 
 
 should himself be both God and man; and this in one 
 
 person, that the proper works of each nature might be 
 
 accepted of God for us (o), and relied on by us as the 
 
 works of the whole Person (p). 
 
 (o) Matt. i. 21, 23; iii. 17 ; Heb. ix. 14. (p) 1 Pet. 
 
 ii. 6. 
 Q. 41. Why was our Mediator called Jesus ? — A. Our 
 Mediator was called Jesus, because he saveth his people 
 from their sins {q). 
 
 ((7)Matt. i. 21. 
 
 Q. 42. Why was our Mediator called Christ?— A. Our 
 Mediator was called Christ, because he was anointed 
 with the Holy Ghost above measure (r), and so set apart, 
 and fully furnished with all authority and ability (s), to 
 execute the offices of Prophet (^), Priest (w), and King 
 of his church (w), in the estate both of his humiliation 
 and exaltation. 
 
 (r) John iii, 34; Psal. xlv. 7. (s) John vi. 27; 
 
 Matt, xxviii. 18—20. {t) Acts iii. 21, 22 ; Luke 
 iv. 18, 21. (u) Heb. v. 5—7, and iv. 14, 15. 
 
 («)) Psal. ii. 6 ; Matt. xxi. 5 ; Isai. ix. 6,7; Phil, 
 ii. 8— 11. 
 Q. 43. How doth Christ execute the office of a Pro- 
 phet? — A. Christ executeth the office of a Prophet, in 
 his revealing to the church (x), in all ages, by his Spirit 
 and word (j/), in divers ways of administration (z), the 
 whole will of God (a), in all things concerning their 
 edification and salvation (6). 
 
 (x) John i. 18. (j/) 1 Pet. i. 10—12. (z) Heb. 
 i. 1, 3. (cr) John XV. 15. (^') Acts xx. 32 ; 
 
 Eph, iv. 11—13; John xx. 31. 
 
 Q. 44. How doth Christ execute the office of a Priest? 
 
192 APPENDIX. 
 
 — A. Christ executeth the office of a Priest, in his once 
 offering himself a sacrifice without spot to God (c), to 
 be a reconciliation for the sins of his people {d), and in 
 maJcing continual intercession for them (e). 
 
 (c) Hcb. ix. 14, 28. {d) Heb. ii. 17. (e) Heb. 
 
 vii, 25. 
 
 Q. 45. How doth Christ execute the office of a King 
 —A. Christ executeth the office of a King, in calling 
 out of the world a people to himself (_/"), and giving 
 them officers (g), laws (A), and censures, by which he 
 visibly governs them (t), in bestowing saving grace 
 upon his elect (/c), rewarding their obedience (/), and 
 correcting them for their sins (m) ; preserving and sup- 
 porting them under all their temptations and suffer- 
 ings (n), restraining and overcoming all their enemies(o) 
 and powerfully ordering all things for his own glory (p), 
 and their good (q) ; and also in taking vengeance on tht 
 rest, who know not God, and obey not the Gospel (r). 
 (/) Acts XV. 14—16; Isai. Iv. 4, 5 ; Gen. xlix. 10; 
 
 Psal. ex. 3. (g) Eph. iv. 11,12; 1 Cor. xii. 28. 
 
 (A) Isai. xxxiii. 22. (J) Matt, xviii. 1 7, 18 ; 
 
 1 Cor. V. 4, 5. (k) Acts v. 31. (/) Rev. 
 
 xxii. 12 ; Rev. ii. 10. (w) Rev. iii. 19. (w) Isai. 
 
 Ixiii. 9. (o) 1 Cor. xv. 25 ; Psal. ex. throughout. 
 
 {p) Rom. xiv. 10, 11. (</) Pvom. viii. 28. 
 
 (r) 2 Thess. i. 8, 9 ; Psal. ii. 8, 9. 
 
 Q. 46. What was the estate of Christ's humiliation ?— 
 A. The estate of Christ's humiliation was, that low 
 condition, wherein he, for our sakes, emptying himself 
 of his glory, took upon him the form of a servant, in 
 his conception and birth, life, death, and after his 
 death, until his resurrection (s). 
 
 (s) Phil. ii. 6—8 ; Luke i. 31 ; 2 Cor. viii. 9 ; Acts 
 ii. 24. 
 
 Q. 47. How did Christ humble himself in his con- 
 ception and birth? — A. Christ humbled himself in his 
 conception and birth, in that, being from all eternity 
 the Son of God in the bosom of the Father, he was 
 
THE LARGER CATECHISM. 193 
 
 pleased, in the fulness of time, to become the Son of 
 man, made of a woman of low estate, and to be born 
 of her, with divers circumstances of more than ordinary 
 abasement (t). 
 
 (0 John i. 14, 18 ; Gal. iv. 4 ; Luke ii. 7. 
 
 Q. 48. How did Christ humble himself in his life ? — 
 A. Christ humbled himself in his life, by subjecting 
 himself to the Law {u), which he perfectly fulfilled (w) ; 
 and by conflicting with the indignities of the world (i), 
 temptations of Satan (j/), and infirmities in his flesh, 
 whether common to the nature of man, or particularly 
 accompanying that his low condition (s). 
 
 (u) Gal. iv. 4. (lo) Matt. v. 17 ; Rom. v. 19. 
 
 (x) Psal. xxii. 6 ; Heb. xii. 2, 3. (?/) Matt. iv. 
 
 1—12; Luke iv. 13. {z) Heb. ii.l7, 18, and 
 
 iv. 15; Isai. lii. 13,14. 
 
 Q. 49. How did Christ humble himself in his death ? 
 — A. Christ humbled himself in his death, in that, 
 having been betrayed by Judas (a), forsaken by his dis- 
 ciples (6), scorned and rejected by the world (c), con- 
 demned by Pilate, and tormented by his persecutors (rf) ; 
 having also conflicted with the terrors of death, and the 
 powers of darkness, felt and borne the weight of God's 
 w^rath (e), he laid down his life an offering for sin (/), 
 enduring the painful, shameful, and cursed death of the 
 cross (^). 
 
 (a) Matt, xxvii. 4. (h) Matt. xxvi. 56. (c) Isai. 
 
 liii. 2, 3. (d) Matt, xxvii. 26—50 ; John xix. 34. 
 
 (e) Luke xxii. 44 ; Matt, xxvii. 46. ( /") Isai. 
 
 liii. 10. (g) Phil. ii. 8 ; Heb. xii. 2 ; Gal. iii. 13. 
 
 Q. 50. Wherein consisted Christ's humiliation after 
 
 his death? — A. Christ's humiliation after his death 
 
 consisted in his being buried (/i), and continuing in the 
 
 state of the dead, and under the power of death, till 
 
 the third day (i) ; which hath been otherwise expressed 
 
 in these words. He descended into heU. 
 
 {h) 1 Cor. XV. 34. {i) Psal. xvi. 10, with Acts ii. 
 
 24—27, 31 ; Rom. vi. 9 ; Matt. xii. 40. 
 o 
 
194 APPENDIX. 
 
 Q. 51. What was the estate of Christ's exaltation? — 
 A. The estate of Christ's exaltation comprehendeth his 
 resurrection {k), ascension (/), sitting at the right hand 
 of the Father (m), and his coming again to judge the 
 world (w). 
 
 (k) 1 Cor. XV. 4. (/) Mark xvi. 19. (m) Eph. 
 
 i. 20. (?z) Acts i. 11, and xvii. 31. 
 
 Q. 52. How was Christ exalted in his resurrection? 
 — A. Christ was exalted in his resurrection, in that, 
 not having seen corruption in death, of which it was 
 not possible for him to be held (o), and having the very 
 same body in which he suffered, with the essential pro- 
 perties thereof (/)), but without mortality, and other 
 common infirmities belonging to this life, really united 
 to his soul (<jr), he rose again from the dead the third 
 day, by his own power (?-) ; whereby he declared him- 
 self to be the Son of God(s), to have satisfied Divine 
 justice {t), to have vanquished death, and him that had 
 the power of it (w), and to be Lord of quick and 
 dead (w) ; all which he did as a public Person {x), the 
 Head of his church ( j/), for their justification (.r), 
 quickening in grace («), support against enemies (6, and 
 to assure them of their resurrection from the dead at the 
 last day (c). 
 
 (o) Acts ii. 24, 27. (p) Luke xxiv. 39. {g) Rom. 
 
 vi. 9; Rev. i. 18. (r) John x. 18. (s) Rom. 
 
 i. 4. (0 Rom. viii. 34. (ii) Heb.ii. 14. 
 
 (w;) Rom. xiv.9. (x) 1 Cor. xv. 21,22. ( j/) Eph. 
 
 i. 20, 22, 23 ; Col. i. 18. (z) Rom. iv. 25. 
 
 (a) Eph. ii. 1, 5, 6 ; Col. ii. 12. (h) 1 Cor. xv. 
 
 25—27. (c) 1 Cor. xv. 20. 
 
 Q. 53. How was Christ exalted in his ascension ? — 
 A. Christ was exalted in his ascension, in that, having 
 after his resurrection often appeared unto and conversed 
 with his Apostles, speaking to them of the things per- 
 taining to the kingdom of God {d), and giving them 
 commission to preach the Gospel to all nations (e), forty 
 days after his resurrection, he, in our nature, and as 
 
THE LARGER CATECHISM. 195 
 
 our Head (/), triumphing over enemies (g), visibly 
 went up into the highest heavens, there to receive gifts 
 for men (^), to raise up our affections thither (/), and 
 to prepare a place for us (A"), where himself is, and 
 shall continue till his second coming at the end of the 
 world (/). 
 
 {d) Acts i. 2, 3. (e) Matt, xxviii. 19, 20, (/) Heb. 
 
 vi. 20. (g) Eph. iv. 8. (A) Acts i. 9—11 ; 
 
 Eph. iv. 10 ; Psal. Ixviii. 18. (i) Col. iii. 1, 2. 
 
 {k) John xiv. 3. (/) Acts iii. 21. 
 
 Q. 54. How is Christ exalted in his sitting at the 
 right hand of God ? — A. Christ is exalted in his sitting 
 at the right hand of God, in that, as God-Man, he is 
 advanced to highest favour with God the Father (w/), 
 with all fulness of joy («), glory (o), and power over all 
 things in heaven and earth (/>), and doth gather and de- 
 fend his church, and subdue their enemies, furnisheth 
 his ministers and people with gifts and graces (^), and 
 maketh intercession for them (r). 
 
 (w) Phil. ii. 9. («) Acts ii. 28, with Psal. xvi, 11. 
 (o) John xvii. 5. (p) Eph. i. 22 ; 1 Pet. iii. 22. 
 (q) Eph. iv. 10 — 12; Psal. ex. throughout. 
 (r) Rom. viii. 34. 
 
 Q. 55. How doth Christ make intercession? — 
 A. Christ maketh intercession, by his appearing in our 
 nature continually before the Father in heaven (s), in 
 the merit of his obedience and sacrifice on earth (^), 
 declaring his will to have it applied to all believers (w), 
 answering all accusations against them (xv), procuring 
 for them quiet of conscience, notwithstanding daily 
 failing (a), access with boldness to the Throne of 
 Grace (j/), and acceptance of their persons (^) and ser- 
 vices («). 
 
 (.s) Heb. ix. 12, 24. (^ Heb. i. 3. (m) John 
 
 iii. 16 ; John xvii. 9, 20, 24. (w) Rom. viii. 
 
 33, 34. {x) Rom. v. 1, 2 ; 1 John ii. 1, 2. 
 
 (3/) Heb. iv. 16. (z) Eph. i. 6. {o) 1 Pet. ii. 5. 
 
 Q. 56. How is Christ to be exalted in his coming 
 O 2 
 
196 APPENDIX. 
 
 again to judge the world ? — A. Christ is to be exalted 
 in his coming again to judge the world, in that he, who 
 was unjustly judged and condemned by wicked men (6), 
 shall come again at the last day in great power (c), and 
 in the full manifestation of his own glory, and of his 
 Father's, with all his holy angels {d), with a shout, with 
 the voice of the archangel, and with the trumpet of 
 God (e), to judge the world in righteousness {J')- 
 
 {b) Acts iii. 14, 15. (c) Matt. xxiv. 30. {d) Luke 
 ix. 26; Matt. xxv. 31. (e) 1 Thess. iv. 16. 
 
 (/) Actsxvii. 31. 
 
 Q. 57. What benefits hath Christ procured by his 
 mediation? — A. Christ by his mediation hath procured 
 redemption (g), with all other benefits of the covenant 
 of grace (A). 
 
 (g) Heb. ix. 12. {ft) 2 Cor. i. 20. 
 
 Q. .58. How do we come to be made partakers of the 
 benefits which Christ hath procured ? — A. We are made 
 partakers of the benefits which Christ hath procured, 
 by the application of them unto us (i), which is the work 
 especially of God the Holy Ghost {k). 
 
 {i) John i. 1 1, 12. (/c) Titus iii. 5, 6. 
 
 Q. 59. Who are made partakers of redemption 
 through Christ? — A. Redemption is certainly applied 
 and effectually communicated to all those for whom 
 Christ hath purchased it (/), who are in time, by the 
 Holy Ghost, enabled to believe in Christ, according to 
 the Gospel (;w). 
 
 (/) Eph. i. 13, 14 ; John vi. 37, 39, and x. 15, 16. 
 (m) Eph. ii. 8; 2 Cor. iv. 13. 
 
 Q. 60. Can they who have never heard the Gospel, 
 and so know not Jesus Christ, nor believe in him, be 
 saved by their living according to the light of nature? — 
 A. They who, having never heard the Gospel {n), know 
 not Jesus Christ (o), and believe not in him, cannot be 
 saved (/?), be they never so diligent to frame their lives 
 according to the light of nature (j), or the law of that 
 religion which they profess (r) ; neither is there salva- 
 
THE LARGER CATECHISM. 197 
 
 tion in any other, but in Christ alone (s), who is the 
 Saviour only of his body the church {t). 
 
 (n) Rom. X. 14. (o) 2 Thess. i. 8, 9 ; Eph. ii. 12 ; 
 
 John i. 10—12. {p) John viii. 24 ; Mark 
 
 xvi. 16. (q) 1 Cor. i. 20—24. (r) John 
 
 iv. 22 ; Rom. ix. 31, 32 ; Phil. iii. 4—9. (s) Acts 
 
 iv. 12. (OEph.v. 23. 
 
 Q. 61 . Are all they saved who hear the Gospel, and 
 
 live in the church? — A. All that hear the Gospel, and 
 
 live in the visible church, are not saved ; but they only 
 
 who are true members of the church invisible (u). 
 
 (m) John xii. 38 — 40; Rom. ix. 6; Matt. xxii. 14, 
 
 and vii. 21 ; Rom. xi. 7. 
 Q. 62. What is the visible church? — A. The visible 
 church is a society made up of all such, as in all ages 
 and places of the world do profess the true religion (lu), 
 and of their children (,r). 
 
 {w) 1 Cor. i. 2, and xii. 13 ; Rom. xv. 9 — 12; Rev. 
 vii. 9 ; Psal. ii. 8, xxii. 27—31, avid xlv, 17; Matt, 
 xxviii. 19, 20; Isai. lix- 21- {x) 1 Cor. vii. 14; 
 Acts ii. 39 ; Rom- xi. 16 ; Gen. xvii. 7. 
 Q. 63. What are the special privileges of the visible 
 church ? — A. The visible church hath the privilege of 
 being under God's special care and government (3/), of 
 being protected and preserved in all ages, notwithstand- 
 ing the opposition of all enemies (z), and of enjoying 
 the communion of saints, the ordinary means of sal- 
 vation (a) ; offers of grace by Christ to all the members 
 of it in the ministry of the Gospel, testifying, that who- 
 soever believes in him shall be saved (/>), and excluding 
 none that will come unto him (c). 
 
 (j/) Isai. iv. 5, 6; 1 Tim. iv. 10. (z) Psal. 
 
 cxv. throughout ; Isai. xxxi. 4,5; Zech. xii. 2 — 4, 
 e, 9. (a) Acts ii. 39, 42. (6) Psal. cxlvii. 
 
 19, 20; Rom. ix. 4 ; Eph. iv. 11, 12 ; Mark xvi. 
 15,16. (c) John vi. 37. 
 
 Q. 64. What is the invisible church? — A. The in- 
 visible church is the whole number of the elect that 
 
198 APPENDIX. 
 
 have been, are, or shall be gathered into one, under 
 Christ the Head (d). 
 
 (d) Eph. i. 10, 22, 23 ; John x. 16, and xi. 52. 
 
 Q. 65. What special benefits do the members of the 
 invisible church enjoy by Christ ?— A. The members 
 of the invisible church, by Christ, enjoy union and 
 communion with him, in grace and glory (e). 
 
 (e) John xvii. 21 ; Eph. ii. 5, 6 ; John xvii. 24. 
 
 Q. 66. What is that union which the elect have with 
 Christ? — A. The union which the elect have with 
 Christ, is the work of God's grace (/), whereby they 
 are spiritually and mystically, yet really and inseparably, 
 joined to Christ, as their Head and Husband (g), which 
 is done in their effectual calling (A). 
 
 (/) Eph. i. 22, and ii. 6—8. (g) 1 Cor. vi. 17; 
 
 John X. 28 ; Eph. v. 23, 30. (A) 1 Pet. v. 10 ; 
 
 1 Cor. i. 9. 
 
 Q. 67. What is effectual calling?— A. Effectual call- 
 ing is the work of God's almighty power and grace {i), 
 whereby, out of his free and especial love to his elect, 
 and from nothing in them moving him thereunto (k), he 
 doth in his accepted time invite and draw them to Jesus 
 Christ by his word and Spirit (/), savingly enlightening 
 their minds (w), renewing and powerfully determining 
 their wills (n), so as they, although in themselves dead 
 in sin, are hereby made willing and able freely to an- 
 swer his call, and to accept and embrace the grace 
 offered and conveyed therein (o). 
 
 (i) John v. 25; Eph. i. 18—20; 2 Tim. i. 8, 9. 
 
 (/c) Titus iii. 4, 5 ; Eph. ii. 4, 5, 7—9; Rom. ix. 11. 
 
 (l) 2 Cor. V. 20, with vi. 1, 2; John vi. 44; 
 
 2 Thess. ii. 13, 14. (m) Acts xxvi. 18 ; 1 Cor. 
 ii. 10, 12. (n) Ezek. xi. 19, and xxxvi. 26, 27 ; 
 John vi. 45. (o) Eph. ii. 5 ; Phil ii. 13 ; 
 Deut. XXX. 6. 
 
 Q, 68. Are the elect only effectually called ? — A, AH 
 the elect, and they only, are effectually called (;;), al- 
 though others may be, and often are, outwardly called 
 
THE LARGER CATECHISM. 199 
 
 by the ministry of the word (^), and have some common 
 operations of the Spirit (r), who, for their wilful neg- 
 lect and contempt of the grace offered to them, being 
 justly left in their unbelief, do never truly come to Jesus 
 Christ (s). 
 
 (p) Acts xiii. 48. (q) Matt. xxii. 14. (r) Matt, 
 vii. 22, and xiii. 20, 21 ; Heb. vi. 4, 5. (s) John 
 xii. 38—40 ; Acts xxviii. 25—27 ; John vi. 64, 65 ; 
 Psal. Ixxxi. 11,12. 
 
 Q. 69. What is the communion in grace which the 
 members of the invisible church have with Christ ? — 
 A. The communion in grace, which the members of 
 the invisible church have with Christ, is their partaking 
 of the virtue of his mediation, in their justification (^), 
 adoption (w), sanctification, and whatever else in this 
 life manifests their union with him (w). 
 
 (0 Rom. viii. 30. {u) Eph. i. 5. (w) 1 Cor. i. 30. 
 
 Q. 70. What is justification? — A. Justification is an 
 act of God's free grace unto sinners {x), in which he 
 pardoneth all their sins, accepteth and accounteth their 
 persons righteous in his sight (y), not for any thing 
 wrought in them, or done by them {z), but only for the 
 perfect obedience and full satisfaction of Christ, by God 
 imputed to them (a), and received by faith alone (Z>). 
 (x) Rom. iii. 22, 24, 25 ; Rom. iv. 5. (3/) 2 Cor. 
 
 V. 19, 21 ; Rom. iii. 22, 24, 25, 27, 28. {z) Tit. 
 
 iii. 5, 7 ; Eph. i. 7. (a) Rom. v. 17—19 ; Rom. 
 
 iv. 6—8. (5) Acts X. 43 ; Gal. ii. 16 ; Phil. 
 
 iii. 9. 
 Q. 71. How is justification an act of God's free 
 grace? — A. Although Christ, by his obedience and 
 death, did make a proper, real, and full satisfaction 
 to God's justice, in the behalf of them that are jus- 
 tified (c) ; yet, inasmuch as God accepteth the satisfac- 
 tion from a Surety, which he might have demanded of 
 them, and did provide this Surety, his own only Son (d), 
 imputing his righteousness to them(e), and requiring no- 
 thing of them for their justification, but faith (/), which 
 
200 APPENDIX. 
 
 also is his gift (g), their justification is to them of free 
 grace (h). 
 
 (c) Rom. V. 8—10, 19. (d) 1 Tim. ii. 5, 6; Heb. 
 
 X. 10; Matt. XX. 28; Dan. ix. 24,26; Isai. liii. 
 
 4—6, 10—12 ; Heb. vii. 22 ; Rom. viii. 32; 1 Pet. 
 
 i. 18, 19. (e) 2 Cor. v. 21. (/) Rom. iii. 
 
 24, 25. (g) Eph. ii. 8. (A) Eph. i. 7. 
 
 Q. 72. What is justifying faith? — A. Justifying faith 
 is a saving grace (i), wrought in the heart of a sinner 
 by the Spirit {k) and word of God (/) ; whereby he, 
 being convinced of his sin and misery, and of the dis- 
 ability in himself, and all other creatures, to recover 
 him out of his lost condition (//?), not only assenteth to 
 the truth of the promise of the Gospel (n), but receiveth 
 and resteth upon Christ, and his righteousness, therein 
 held forth for pardon of sin (o), and for the accepting 
 and accounting of his person righteous in the sight of 
 God for salvation {p). 
 
 (i) Heb. X. 39. (k) 2 Cor. iv. 13; Eph. i. 17—19. 
 
 (Z) Rom. X. 14,17. {m) Acts ii. 37, and xvi. 30; 
 
 John xvi. 8, 9 ; Rom. v. 6 ; Eph. ii. 1 ; Acts iv. 12. 
 
 (w) Eph. i. 13. (o) John i. 12 ; Acts xvi. 31, 
 
 and X. 43. (p) Phil. iii. 9 ; Acts xv. 11. 
 
 Q. 73. How doth faith justify a sinner in the sight 
 of God ? — A. Faith justifies a sinner in the sight of God, 
 not because of those other graces which do always ac- 
 company it, or of good works that are the fruits of it (g), 
 nor as if the grace of faith, or any act thereof, were im- 
 puted to him for his justification (r); but only as it is 
 an instrument, by which he receiveth and applieth Christ 
 and his righteousness (s). 
 
 {g) Gal. iii. 11 ; Rom. iii. 28. (r) Rom. iv. 5, 
 
 with Rom. x. 10. (s) John i. 12 ; Phil, iii 9 ; 
 
 Gal.ii.16. 
 
 Q. 74. What is adoption? — A. Adoption is an act 
 of the free grace of God {t), in and for his only Son 
 Jesus Christ (m), whereby all those that are justified, are 
 received into the number of his children (w)j have his 
 
THE LARGER CATECHISM. 201 
 
 name put upon them (.r), the Spirit of his Son given to 
 them ( ?/), are under his fatherly care and dispensa- 
 tions {z), admitted to all the liberties and privileges of 
 the sons of God, made heirs of all the promises, and 
 fellow-heirs with Christ in glory (a). 
 
 (0 1 John iii. 1. (u) Eph. i. 5 ; Gal. iv. 4, 5. 
 
 (w) John i. 12. (x) 2 Cor. vi. 18; Rev. iii. 12. 
 
 (V) Gal. iv. 6. (z) Psal. ciii. 1 3 ; Prov. xiv. 26 ; 
 
 Matt. vi. 32. (a) Heb. vi. 12 ; Rom. viii. 17. 
 
 Q. 75. What is sanctification ? — A. Sanctification is 
 a work of God's grace, whereby they, whom God hath, 
 before the foundation of the world, chosen to be holy, 
 are in time, through the powerful operation of his 
 Spirit (6), applying the death and resurrection of Christ 
 unto them(c), renewed in their whole man after the image 
 of God {d ), having the seeds of repentance unto life, 
 and of all other saving graces, put into their hearts (e), 
 and those graces so stirred up, increased, and strength- 
 ened (/), as that they more and more die unto sin, and 
 rise unto newness of life (g). 
 
 (b) Eph. i. 4 ; 1 Cor. vi. 11 ; 2 Thess. ii. 13. (c) Rom. 
 
 vi. 4—6. {d) Eph. iv. 23, 24. (e) Acts 
 
 xi. 1 8 ; 1 John iii. 9. ( f) Jude 20 ; Heb. vi. 
 
 11,12; Eph. iii. 16—19; Col. i. 10,11. (g) Rom. 
 
 vi. 4, 6, 14 ; Gal. v. 24. 
 
 Q. 76. What is repentance unto life ? — A. Repent- 
 ance unto life is a saving grace (A), wrought in the heart 
 of a sinner by the Spirit (i) and Word of God (/c), 
 whereby out of the sight and sense, not only of the 
 danger (Z), but also of the filthiness and odiousness of 
 his sins (w), and upon the apprehension of God's mercy 
 in Christ to such as are penitent {71), he so grieves for(o), 
 and hates his sins {p), as that he turns from them all to 
 God(9'), purposing and endeavouring constantly to walk 
 with him in all the ways of new obedience (r). 
 
 {/>) 2 Tim. ii. 25. (j) Zech. xii. 10. {k) Acts 
 
 xi. 18, 20, 21. (/) Ezek. xviii. 28, 30, 32 ; 
 
 Luke XV. 17, 18 : Hos. ii. 6, 7. (m) Ezek. xxxvi. 
 
202 
 
 APPENDIX 
 
 31 ; Isai. xxx. 22. (ri) Joel ii. 12, 13. (o) Jer. 
 xxxi. 18, 19. {p) 2 Cor. vii. 11. (<?) Acts 
 
 xxvi. 18; Ezek. xiv. 6; 1 Kings viii. 47, 48. 
 (r) Psal. cxix. 6, 59, 128; Luke i. 6; 2 Kings 
 xxiii. 25. 
 
 Q. 77. Wherein doth justification and sanctification 
 differ? — A. Although sanctification be inseparably- 
 joined with justification (s), yet tliey differ, in that, 
 God, in justification irnputeth the righteousness of 
 Christ (^); in sanctification, his Spirit infuseth grace, 
 and enableth to the exercise thereof (//) : in the former, 
 sin is pardoned (w) ; in the other, it is subdued {jr) : the 
 one doth equally free all believers from the revenging 
 wrath of God, and that perfectly in this life, that they 
 never fall into condemnation (?/); the other is neither 
 equal in all (*), nor in this life perfect in any (a), but 
 growing up to perfection (6). 
 
 (s) 1 Cor. vi. 11, and i, 30. (t) Rom. iv. 6, 8. 
 
 (u) Ezek. xxxvi. 27. (w) Rom. iii. 24, 25. 
 
 (x) Rom. vi. 6, 14. {y) Rom. viii. 33, 34. 
 
 (z) 1 Johnii.l2— 14 ; Heb. v/l2— 14. (a) 1 John 
 
 i. 8, 10. (6) 2 Cor. vii. 1 ; Phil. iii. 12—14. 
 
 Q. 78. Whence ariseth the imperfection of sanctifi- 
 cation in believers ? — A. The imperfection of sanctifi- 
 cation in believers ariseth from the remnants of sin 
 abiding in every part of them, and the perpetual lust- 
 ings of the flesh against the Spirit, whereby they are 
 often foiled with temptations, and fall into many sins (c), 
 are hindered in all their spiritual services (c? ), and their 
 best works are imperfect and defiled in the sight of 
 God(e). 
 
 (c) Rom. vii. 18, 23; Mark xiv. 66 to the end; Gal. 
 ii. 11, 12. {d) Heb. xii. 1. (e) Isai. Ixiv. 6; 
 Exod. xxviii. 38. 
 
 Q. 79. May not true believers, by reason of their 
 imperfections, and the many temptations and sins they 
 are overtaken with, fall away from the state of grace ? — 
 A. True believers, by reason of the unchangeable love 
 
THE LARGER CATECHISM. 203 
 
 of God(/), and his decree and covenant, to give them 
 perseverance(^), their inseparable union with Christ(/t), 
 his continual intercession for them (<), and the Spirit 
 and seed of God abiding in them (A), can neither totally 
 nor finally fall away from the state of grace (/), but are 
 kept by the power of God through faith unto salva- 
 tion (w). 
 
 (/) Jer. xxxi. 3. (g) 2 Tim. ii. 19 ; Heb. xiii. 
 
 20, 21 ; 2 Sam. xxiii. 5. {h) 1 Cor. i. 8, 9. 
 
 (i) Heb. vii. 25 ; Luke xxii. 32. {k) 1 John 
 
 iii. 9, and ii 27. (/) Jer. xxxii. 40 ; John x. 28. 
 
 (m) 1 Pet. i. 5. 
 Q. 80. Can true believers be infallibly assured that 
 they are in the estate of grace, and that they shall per- 
 severe therein unto salvation? — A. Such as truly believe 
 in Christ, and endeavour to walk in all good conscience 
 before him (n), may, without extraordinary revelation, 
 by faith grounded upon the truth of God's promises, 
 and by the Spirit enabling them to discern in themselves 
 those graces to which the promises of life are made (o), 
 and bearing witness with their spirits that they are the 
 children of God (p), be infallibly assured that they are 
 in the estate of grace, and shall persevere therein unto 
 salvation (q). 
 
 (n) 1 John ii. 3. (o) 1 Cor. ii. 12; 1 John iii. 
 
 14, 18, 19, 21, 24; iv. 13, 16; Heb. vi. 11, 12. 
 
 (p) Rom. viii. 16. (q) 1 John v. 13. 
 
 Q. 81. Are all true believers at all times assured of 
 their present being in the estate of grace, and that they 
 shall be saved ? — A. Assurance of grace and salvation 
 not being of the essence of faith (r), true believers may 
 wait long before they obtain it (s) ; and after the enjoy- 
 ment thereof, may have it weakened and intermitted 
 through manifold distempers, sins, temptations, and 
 desertions {t) ; yet are they never left without such a 
 presence and support of the Spirit of God, as keeps them 
 from sinking into utter despair (u). 
 
 (r) Eph. 1. 13. (s) Isai. 1. 10 ; Psal. Ixxxviii. 
 
 throughout. {t) Psal. Ixxvii. 1 — 12; Cant. v. 
 
204 APPENDIX. 
 
 2, 3, 6 ; Psal. li. 8, 12, and xxxi. 22, and xxii. V 
 
 (w) 1 John iii. 9 ; Job xiii. 15 ; Psal.lxxiii. 15, 23 ; 
 
 Isai. liv. 7 — 10. 
 Q. 82. What is the communion in glory which the 
 members of the invisible church have with Christ? — 
 A. The communion in glory which the members of the 
 invisible church have with Christ, is in this life {w), im- 
 mediately after death (x), and at last perfected at the 
 resurrection and day of judgment (y). 
 
 (w) 2 Cor. iii. 18. (x) Luke xxiii. 43. (?/) 1 Thess. 
 
 iv. 17. 
 Q. 83. What is the communion in glory with Christ, 
 which the members of the invisible church enjoy in this 
 life? — A. The members of the invisible church have 
 communicated to them, in this life, the first-fruits of 
 glory with Christ, as they are members of him their Head, 
 and so in him are interested in that glory which he is fully 
 possessed of (2"); and as an earnest thereof, enjoy the 
 sense of God's love (a), peace of conscience, joy in the 
 Holy Ghost, and hope of glory (h) ; as, on the contrary, 
 the sense of God's avenging wrath, horror of conscience, 
 and a fearful expectation of judgment, are to the wicked 
 the beginning of their torments, which they shall endure 
 after death (c). 
 
 (z) Eph. ii. 5, 6. (a) Rom. v. 5, with 2 Cor. 
 
 i. 22. (/*) Rom. V. 1, 2,and xiv. 17. (c) Gen. 
 
 iv. 13; Matt, xxvii. 4 ; Heb. x. 27; Rom. ii. 9; 
 
 Mark ix. 44. 
 Q. 84. Shall all men die? — A. Death being threat- 
 ened, as the wages of sin (cl), it is appointed unto all 
 men once to die (e), for that all have sinned (/). 
 
 (d) Rom. vi. 23. (e) Heb. ix. 27. (/) Rom. v. 12. 
 Q. 85. Death being the wages of sin, why are not the 
 righteous delivered from death, seeing all their sins are 
 forgiven in Christ? — A. The righteous shall be deliver- 
 ed from death itself at the last day, and even in death 
 are delivered from the sting and curse of it(g); so that 
 although they die, yet it is out of God's love (A), to free 
 them perfectly from sin and misery (i), and to make 
 
THE LARGER CATECHISM. 205 
 
 them capable of further communion with C'hrist in 
 glory, which they then enter upon (/c). 
 
 {g) 1 Cor. XV. 26, 55—57; Heb. ii. 15. (It) Isai. 
 
 Ivii. 1 , 2 ; 2 Kings xxii. 20. (/) Rev. xiv. 
 
 13; Eph. V. 27. (^•) Luke xxiii. 43; Phil. i. 23. 
 Q. 86. What is the communion in glory with Christ, 
 which the members of the invisible church enjoy imme- 
 diately after death? — A. The communion in glory with 
 Christ, which the members of the invisible church enjoy 
 immediately after death, is, in that their souls are then 
 made perfect in holiness(/), and received into the highest 
 heavens {vi\ where they behold the face of God in light 
 and glory (w), waiting for the full redemption of their 
 bodies (o), which even in death continue united to 
 Christ {p\ and rest in their graves as in their beds {q)y 
 till at the last day they be again united to their souls(r) : 
 whereas the souls of the wicked are at death cast into 
 hell, where they remain in torments and utter darkness, 
 and their bodies kept in their graves, as in their prisons, 
 till the resurrection and judgment of the great day(s). 
 (/) Heb. xii. 23. (m) 2 Cor. v. 1, 6, 8 ; Phil. 
 
 i. 23, with Acts iii. 21, and Eph. iv. 10. (/i) 1 John 
 
 iii. 2 ; 1 Cor. xiii. 12. (o) Rom. viii. 23 ; Psal. 
 
 xvi. 9. (/?) 1 Thess. iv. 14. (</) Isai. Ivii, 2. 
 
 (r) Job xix. 26, 27. (s) Luke xvi. 23, 24; 
 
 Acts i, 25 ; Jude 6, 7. 
 Q. 87. What are we to believe concerning the resur- 
 rection ? — A. We are to believe, that at the last day 
 there shall be a general resurrection of the dead, both 
 of the just and unjust (i^), when they that are then found 
 alive shall in a moment be changed, and the self-same 
 bodies of the dead which were laid in the grave, being 
 then again united to their souls for ever, shall be raised 
 up by the power of Christ (z^); the bodies of the just, 
 by the Spirit of Christ, and by virtue of his resurrection, 
 as their Head, shall be raised in power, spiritual, incor- 
 ruptible, and made like to his glorious body(M;); and 
 the bodies of the wicked shall be raised up in dislionuur, 
 by him, as an offended Judge (r). 
 
206 APPENDIX. 
 
 (t) Acts xxiv. 15. {tc) 1 Cor. xv. 51—53 ; 
 
 1 Thess. iv. 15—17 ; John v. 28, 29. (w) 1 Cor. 
 XV. 21, 23, 42—44 ; Phil. iii. 21. {x) John v. 
 
 27—29; Matt. xxv. 23, 
 
 Q. 88. What shall immediately follow after the re- 
 surrection? — A. Immediately after the resurrection shall 
 follow the general and final judgment of angels and 
 men (3/), the day and hour whereof no man knoweth, 
 that al 1 may watch and pray, and be ever ready for the 
 coming of the Lord (z). 
 
 (3/) 2 Pet. ii. 4; Jude 6, 7, 14, 15; Matt. xxv. 46. 
 {z) Matt. xxiv. 36, 42, 44 ; Luke xxi 35, 36. 
 
 Q. 89. What shall be done to the wicked at the day 
 of judgment? — A. At the day of judgment the wicked 
 shall be set on Christ's left hand (a), and upon clear 
 evidence, and full conviction of their own consciences(6), 
 shall have the fearful but just sentence of condemnation 
 pronounced against them(c); and thereupon shall be 
 cast out from the favourable presence of God, and the 
 glorious fellowship with Christ, his saints, and all his 
 holy angels, into hell, to be punished with unspeakable 
 torments, both of body and soul, with the devil and his 
 angels for ever {d). 
 
 {a) Matt. xxv. 33. (h) Rom. ii. 15,16. (c) Matt, 
 xxv. 41—43. (d) Luke xvi. 26; 2 Thess. 
 
 i. 8, 9. 
 
 Q. 90. W^hat shall be done to the righteous at the 
 day of judgment? — A. At the day of judgment, the 
 righteous, being caught up to Christ in the clouds (e), 
 shall be set on his right hand, and there openly acknow- 
 ledcred and acquitted {/) ; shall join with him in the 
 judging of reprobate angels and men (g), and shall be 
 received into heaven {h), where they shall be fully and 
 for ever freed from all sin and misery (i), filled with in- 
 conceivable joys (A), made perfectly holy and happy, 
 both in body and soul, in the company of innumerable 
 saints and holy angels (/), but especially in the imme- 
 diate vision and fruition of God the Father, of our 
 Lord Jesus Christ, and of the Holy Spirit, to all eter- 
 
THE LARGER CATECHISM. 207 
 
 nity {m) ; and this is the perfect and full communion 
 which the members of the invisible church shall enjoy 
 with Christ in glory at the resurrection and day of 
 judgment. 
 
 (e) 1 Thess. iv. 17. (/) Matt. xxv. 33 ; x. 32. 
 
 (g) 1 Cor. vi. 2, 3. (//) Matt. xxv. 34, 46. 
 
 (i) Eph. V. 27 ; Rev. xiv. 13. (k) Psal. xvi. 11 ; 
 
 (/) Heb. xii. 22, 23. (m) 1 John iii. 2 ; 1 Cor. 
 
 xiii. 12; 1 Thess. iv. 17, 18. 
 
 Having seen what the Scriptures principally 
 teach us to believe concerning God, it fol- 
 lows to consider what they require as the 
 duty of man. 
 
 Q. 91 . What is the duty which God requireth of man? 
 — A, The duty which God requireth of man, is obe- 
 dience to his revealed will (w). 
 
 (?i) Rom. xii. 1, 2 ; Micah vi. 8 ; 1 Sam. xv. 22. 
 
 Q. 92. What did God at first reveal unto men as the 
 rule of his obedience ? — A. The rule of obedience re- 
 vealed to Adam in the estate of innocency, and to all 
 mankind in him, beside a special command, not to eat 
 of the fruit of the tree of the knowledge of good and 
 evil, was the moral law (c»). 
 
 (o) Gen. i. 26, 27; Rom. ii. 14, 15; Rom. x. 5 ; Gen. 
 ii.l7. 
 
 Q. 93. What is the moral law? — A. The moral law 
 is, the declaration of the will of God to mankind, direct- 
 ing and binding everyone to personal, perfect, and per- 
 petual conformity and obedience thereunto, in the 
 frame and disposition of the whole man, soul and 
 body(p); and in performance of all those duties of 
 holiness and righteousness which he oweth to God and 
 man (q) : promising life upon the fulfilling, and threat- 
 ening death upon the breach of it(r). 
 
 (/)) Deut. v. 1—3, 31— 33 ; Luke x. 26, 27 ; Gal. iii. 
 
208 APPENDIX. 
 
 10; 1 Thess. v. 23. (q) Luke i. 75 ; Acts 
 
 xxiv. 16. (r) Rom. x. 5 ; Gal. iii. 10, 12. 
 Q. 94. Is there any use of the moral law to man since 
 the Fall? — A. Although no man, since the Fall, can 
 attain to righteousness and life by the moral law (s), yet 
 there is great use thereof, as well common to all men, 
 as peculiar either to the unregenerate or to the rege- 
 nerate (t). 
 
 {s) Rom. viii. 3 ; Gal. ii. 16. (t) 1 Tim. i. 8. 
 
 Q. 95. Of what'use is the moral law to all men? — 
 A. The moral law is of use to all men, to inform them 
 of the holy nature and will of God {u), and of their 
 duty binding them to walk accordingly («;) ; to con- 
 vince them of their disability to keep it, and of the sin- 
 ful pollution of their nature, hearts, and lives (^r); to 
 humble them in the sense of their sin and misery (?/), 
 aud thereby help them to a clearer sight of the need 
 they have of Christ (:;), and of the perfection of his obe- 
 dience (a). 
 
 (m) Lev. xi 44, 45, and xx. 7, 8; Rom. vii. 12; 
 
 {w) Mic. vi. 8 ; James ii. 10, 11. (x) Psal. xix 
 
 11, 12; Rom. iii. 20; vii, 7. (v) Rom. iii' 
 
 9,23. (^) Gal. iii. 21, 22. (a) Rom. x. 4' 
 
 Q. 96. "What peculiar use is there of the moral law 
 
 to unregenerate men? — A. The moral law is of use to 
 
 unregenerate men, to awaken their consciences to flee 
 
 from the vt?rath to come(&), and to drive them to Christ(c) ; 
 
 or, upon their continuance in the estate and way of 
 
 sin, to leave them inexcusable {d), and under the curse 
 
 thereof(e). 
 
 (6) 1 Tim. i. 9, 10. (c) Gal. iii. 24. (d) Rom. 
 
 i. 20, compared with Rom. ii. 15. (e) Gal. 
 
 iii. 10. 
 
 Q. 97. What special use is there of the moral law to 
 
 the regenerate? — A. Although they that are regenerate, 
 
 and believe in Christ, be delivered from the moral law 
 
 as a covenant of works {/), so as thereby they are 
 
 neither justified (g) nor condemned (A), yet, beside the 
 
THE LARGER CATECHISM. 209 
 
 general uses thereof common to them with all men, it 
 is of special use to shew them how much they are bound 
 to Christ for his fulfilling it, and enduring the curse 
 thereof in their stead, and for their good (i) ; and there- 
 by to provoke them to more thankfulness (/c), and to 
 express the same in their greater care to conform them- 
 selves thereunto as the rule of their obedience (/). 
 
 (/) Rom. vi. 14, and vii. 4, 6; Gal. iv. 4, 5. 
 (g) Rom. iii. 20. (h) Gal. v. 23 ; Rom. viii. 1. 
 (i) Rom. vii. 24, 25 ; Gal. iii. 13, 14; Rom. viii. 
 3, 4. (k) Luke i. 68, 69, 74, 75 ; Col. i. 12—14. 
 (/) Rom. vii. 22, and xii. 2 ; Titus ii. 11— 14. 
 
 Q. 98. Wherein is the moral law summarily compre- 
 hended? — A. The moral law is summarily compre- 
 hended in the Ten Commandments, which were deliver- 
 ed by the voice of God upon mount Sinai, and written 
 by him in two tables of stone (wi), and are recorded in 
 the XX th chapter of Exodus; the first four command- 
 ments containing our duty to God, and the other six 
 our duty to man (n). 
 
 (m) Deut. X. 4; Exod. xxxiv. 1—4. (n) Matt, 
 
 xxii. 37—40. 
 
 Q. 99. What rules are to be observed for the right 
 understanding of the Ten Commandments? — A. For 
 the right understanding of the Ten Commandments, these 
 rules are to be observed : 
 
 i. That the law is perfect, and bindeth every one to 
 full conformity in the whole man unto the righteousness 
 thereof, and unto entire obedience for ever ; so as to 
 require the utmost perfection of every duty, and to for- 
 bid the least degree of every sin(o), 
 
 (o) Psal. xix. 7 ; Jas. ii. 10 ; Matt. v. 21, to the end. 
 
 ii. That it is spiritual, and so reacheth the under- 
 standing, will, affections, and all other powers of the 
 soul, as well as words, works, and gestures (/>). 
 
 (/>) Rom. vii. 14; Deut. vi. 5, compared with Matt, 
 xxii. 37—39; Matt. v. 21, 22,27, 28, 36, to the end. 
 
 iii. That one and the same thing, in divers respects, 
 is required or forbidden in several commandments (g). 
 P 
 
210 APPENDIX. 
 
 (9-) Col. iii. 5; Amos viii. 5; Prov. i. 19; 1 Tim. 
 
 vi. 10. 
 iv. That as, where a duty is commanded, the contrary 
 sin is forbidden (r) ; and, where a sin is forbidden, the 
 contrary duty is commanded (s) : so, where a promise is 
 annexed, the contrary threatening is included {t); and, 
 where a threatening is annexed, the contrary promise is 
 included (u). 
 
 (r) Isai. Iviii. 13 ; Deut. vi. 13, compared with Matt. 
 
 iv. 9, 10; Matt. xv. 4—6. (s) Matt. v. 21 — 25; 
 
 Eph. iv. 28. (t) Exod. xx. 12, with Prov. 
 
 XXX. 17. {u) Jer. xviii. 7, 8 ; Exod. xx. 7, 
 
 compared with Psal. xv. 1, 4, 5, and xxiv. 4, 5, 
 
 V. That what God forbids, is at no time to be 
 
 done(u') ; what he commands, is always our duty (jt) ; 
 
 and yet every particular duty is not to be done at all 
 
 times (3/). 
 
 (w) Job xiii. 7,. 8 ; Rom. iii. 8 ; Job xxxvi. 21 ; Heb. 
 
 xi. 25. (j) Deut. iv. 8, 9. (3/) Matt. xii. 7. 
 vi. That, under one sin or duty, all of the same kind 
 are forbidden or commanded, together with all the 
 causes, means, occasions, and appearances thereof, and 
 provocations thereunto (z). 
 
 (z)Matt. V. 21, 22, 27,28; xv. 4— 6 ; Ileb. x. 24, 
 25; 1 Thess. v. 22; Jude 23; Gal. v. 26; Col. 
 iii. 21. 
 vii. That what is forbidden or commanded to our- 
 selves, we are bound, according to our places, to endea- 
 vour that it may be avoided or performed by others, 
 according to the duty of their places (a). 
 
 (a) Exod. XX. 10 ; Lev. xix. 17; Gen. xviii. 19 ; Josh, 
 xxiv. 15; Deut. vi. 6, 7. 
 
 viii, Tliat, in what is commanded to others, we are 
 bound according to our places and callings to be helpful 
 to them (6), and to take heed of partaking with others 
 in what is forbidden them(c). 
 
 (6) 2 Cor. i. 24. (c) 1 Tim. v. 22 ; Eph. v. 11. 
 
 Q. 100. What special things are we to consider in the 
 
 Ten Commandments? — A. We are to consider, in the 
 
THE LARGER CATECHISM. 211 
 
 Ten Commandments, the preface, the substance of the 
 Commandments themselves, and several reasons an- 
 nexed to some of them, the more to enforce them. 
 
 Q. 101. What is the preface to the Ten Command- 
 ments ? — A. The preface to the Ten Commandments is 
 contained in these words, " I am the Lord thy God, 
 w^hich have brought thee out of the land of Egypt, out 
 of the house of bondage (c?)." Wherein God mani- 
 festeth his sovereignty, as being Jehovah, the Eternal, 
 Immutable, and Almighty God(e), having his Being in 
 and of himself (/), and giving being to all his words(g) 
 and works (/«); and that he is a God in covenant, as 
 with Israel of old, so with all his people (i), who, as he 
 brought them out of their bondage in Egypt, so he de- 
 livereth us from our spiritual thraldom (/c) ; and that 
 therefore we are bound to take him for our God alone, 
 and to keep all his commandments (l). 
 
 (d) Exod. XX. 2. (e) Isai. xliv. 6. (/) Exod. 
 iii. 14. (g) Exod. vi. 3. {h) Acts xvii. 
 
 24, 28. (0 Gen. xvii. 7, with Rom. iii. 29. 
 
 {k) Luke i. 74, 75. (/) 1 Pet. i. 15—18 ; Levit. 
 xviii. 30, and xix. 37. 
 
 Q. 102. What is the sum of the four Commandments 
 which contain our duty to God ? — A. The sum of the 
 four Commandments containing our duty to God, is to 
 love the Lord our God with all our heart, and with all 
 our soul, and with all our strength, and with all our 
 mind (m). 
 
 {?n) Luke x. 27. 
 
 Q. 103. Which is the First Commandment ?— A. The 
 First Commandment is, " Thou shall have no other 
 gods before me (w)." 
 
 (n) Exod. XX. 3. 
 
 Q. 104. What are the duties required in the First 
 Commandment?— A. The duties required in the First 
 Commandment, are the knowing and acknowledging of 
 God to be the only true God, and our God(o), and to 
 worship and glorify him accordingly (p), by thinking (9) 
 meditating (r), remembering (s), highly esteeming (^), 
 P 2 
 
212 APPENDIX. 
 
 honouring (u), adoring {w), choosing (x), lovirig (3/), de- 
 siring (2:), fearing of him (a) ; believing him (6), trust- 
 ing (c), hoping {d), delighting (e), rejoicing in him (f) ; 
 being zealous for him (g), calling upon him, giving all 
 praise and thanks (/«), and yielding all obedience and 
 submission to him, with the whole man(i); being care- 
 ful in all things to please him (k), and sorrowful when 
 in any thing he is offended (/) ; and walking humbly 
 with him (m). 
 
 (0) 1 Chron. xxviii. 9; Deut. xxvi. 17; Isai. xliii. 
 
 10 ; Jer. xiv. 22. (;;) Psal. xcv. 6, 7 ; Matt. 
 
 iv. 10 ; Psal. xxix. 2. (q) Mai. iii. 16. (r) Psal. 
 
 Ixiii. 6. (s) Eccles. xii.l. (0 Psal. ixxi. 19. 
 
 (u) Mai. i. 6. (w) Isai. xlv. 23. (x) Josh. 
 
 xxiv. 15, 22. (3/) Deut. vi. 5. (/) Psal. 
 
 Ixxiii. 25. (o) Isai. viii. 13. {b) Exod. 
 
 xiv. 31. (c) Isai. xxvi. 4. {d) Psal. cxxx. 7. 
 
 (e) Psal. xxxvii. 4. (/) Psal. xxxii. 11. 
 
 (^) Rom. xii. 11, compared with Numb. xxv. 11. 
 
 (A) Phil. iv. 6. (i) Jer. vii. 23; James iv. 7. 
 
 (k) 1 John iii. 22. (/) Jer. xxxi. 18; Psal. cxix. 
 
 136. (m) Micah vi. 8. 
 
 Q. 105. What are the sins forbidden in the First 
 Commandment? — A. The sins forbidden in the First 
 Commandment, are atheism, in denying, or not having 
 a God(n); idolatry, in having, or worshipping more 
 gods than one, or any with or instead of the true God(o) ; 
 the not having and avouching him for God, and our 
 God (jo); the omission or neglect of any thing due to 
 him required in this commandment (q) ; ignorance (r), 
 forgetfulness(s), misapprehensions {t), false opinions(M), 
 unworthy and wicked thoughts of him (w), bold and 
 curious searching into his secrets {x), all profaneness(3/), 
 hatred of God (2), self-love (a), self-seeking (6), and all 
 other inordinate and immoderate setting of our mind, 
 will, or affections upon other things, and taking them 
 off from him in whole or in part (c) ; vain credulity(f^), 
 unbelief (e), heresy (/), misbelief (g), distrust (A), de- 
 spair (i), incorrigibleness (k)^ and insensibleness under 
 
THE LARGER CATECHISM. 213 
 
 judgments (0, hardness of heart (w), pride (n), presump- 
 tion (o), carnal security (p), tempting of God{q), using 
 unlawful means (r), and trusting in lawful means (s), 
 carnal delights, and joys(0 ; corrupt, blind, and indis- 
 creet zeal (u) ; lukewarmness (?«), and deadness in the 
 tilings of God (^r), estranging ourselves, and apostatizing 
 from God (?/); praying, or giving any religious worship 
 to saints, angels, or any other creatures (z) ; all com- 
 pacts, and consulting with the devil (a), and hearkening 
 to his suggestions (//) ; making men the lords of our 
 faith and conscience (c) ; slighting and despising God 
 and his commands (f/), resisting and grieving of his 
 Spirit (e), discontent and impatience at his dispensa- 
 sations, charging him foolishly for the evils he inflicts 
 on us (J"), and ascribing the praise of any good we either 
 are, have, or can do, to fortune (^), idols(A), ourselves(e), 
 or any other creature (k). 
 
 (n) Psal. xiv, 1 ; £ph. ii. 12. (o) Jer. ii. 27, 28, 
 
 compared with 1 Thess. i. 9. (p) Psal. Ixxxi. 11. 
 
 {g) Isai. xliii. 22—24. (r) Jer.iv. 22; Rosea 
 
 iv. 1. 6. (s) Jer. ii. 32. {t) Acts xvii. 23, 29. 
 
 (m) Isai. xl. 18. (w)Psal. 1. 21. (x) Deut 
 
 xxix. 29. (3/) Titus i. 16; Heb. xii. 16. 
 
 (z) Rom. i. 30. (a) 2 Tim. iii. 2. (b) Phil. 
 
 ii. 21. (c) 1 John ii. 15,16; 1 Sam, ii. 29; 
 
 Col. iii. 2, 5. (d) 1 John iv. 1 . (e) Heb. 
 
 iii. 12. (/) Gal. v. 20 ; Tit. iii. 10. (g) Acts 
 
 xxvi. 9. (h) Psal. Ixxviii. 22. (i) Gen. 
 
 iv. 13. (/c) Jer. v. 3. {I) Isai. xlii. 25. 
 
 (jn) Rom. ii. 5. (n) Jer. xiii. 15. (o) Psal. 
 
 xix. 13. {p) Zeph. i. 12. (q) Matt. iv. 7. 
 
 (r) Rom. iii. 8. (s) Jer. xvii. 5. {t) 2 Tim. 
 
 iii. 4. (u) Gal. iv. 17; John xvi. 2; Rom. 
 
 X. 2 ; Luke ix. 54, 55. (w) Rev. iii. 16. 
 
 (x) Rev.iii.l. (?/) Ezek.xiv. 5; Isai. i. 4. (z) Rom. 
 
 X. 13, 14; Ilosea iv. 12; Acts x. 25, 26; Rev. 
 
 xix. 10; Matt. iv. 10; Col. ii. 18; Rom. i, 25. 
 
 (a) Lev. XX. 6 ; 1 Sam. xxviii. 7, 11, compared with 
 
 1 Chron. x. 13, 14. (6) Acts v. 3. (c) 2 Cor. 
 
214 APPENDIX. 
 
 i. 24 ; Matt, xxiii. 9. (d) Deut. xxxii 15 ; 
 
 2 Sam. xii. 9 ; Prov. xiii. 13. (e) Acts vii. 51 ; 
 
 Eph. iv. 30. (/) Psal. Ixxiii. 2, 3, 13—15, 22 ; 
 
 Job i. 22. (g) 1 Sam. vi. 7—9. (h) Dan. 
 
 V. 23. (i) Deut. viii. 17 ; Dan. iv. 30. (/c) Hab. 
 
 i. 16. 
 Q. 106. What are we especially taught by these words, 
 " before Me," in the First Commandment? — A. These 
 words, " before Me," or before my face, in the First 
 Commandment, teach us, that God, who seeth all things, 
 takes special notice of, and is much displeased with, the 
 sin of having any other god ; that so it may be an argu- 
 ment to dissuade from it, and to aggravate it, as a most 
 impudent provocation (/) ; as also to persuade us to do, 
 as in his sight, whatever we do in his service (m). 
 
 (/) Ezek. viii. 5, to the end; Psal. xliv. 20, 21. 
 
 (t7i) 1 Chron. xxviii. 9. 
 Q. 107. Which is the Second Commandment? — 
 A. The Second Commandment is, " Thou shalt not 
 make unto thee any graven image, or any likeness of 
 any thing that is in heaven above, or that is in the earth 
 beneath, or that is in the water under the earth ; thou 
 shalt not bow down thyself to them, nor serve them : 
 for I the Lord thy God am a jealous God, visiting the 
 iniquities of the fathers upon the children, unto the 
 third and fourth generation of them that hate me ; and 
 shewing mercy unto thousands of them that love me 
 and keep my commandments (w). 
 
 (?i) Exod. XX. 4 — 6. 
 Q. 108. What are the duties required in the Second 
 Commandment? — A. The duties required in the Second 
 Commandment are, the receiving, observing, and keep- 
 ing pure and entire all such religious worship and ordi- 
 nances as God hath instituted in his word (o) ; particu- 
 larly prayer and thanksgiving in the name of Christ (p) ; 
 the reading, preaching, and hearing of the word (g), the 
 administration and receiving of the sacraments (r), 
 church government and discipline (s), the ministry and 
 maintenance thereof (^), religious fasting (w), swearing 
 
THE LARGER CATECHISM. 215 
 
 by the name of God (iv), and vowing unto him {x) : as 
 also the disapproving, detesting, opposing all false 
 worship (3/); and, according to each one's place and 
 calling, removing it, and all monuments of idolatry (2;). 
 (0) Deut. xxxii. 46, 47 ; Matt, xxviii. 20 ; Acts ii. 42 ; 
 1 Tim. vi. 13, 14. (p) Phil. iv. 6 ; Eph. v. 20. 
 {q) Deut. xvii. 18, 19; Acts xv. 21 ; 2 Tim. iv. 2 ; 
 James i. 21, 22 ; Acts x. 33. (r) Matt, xxviii. 19 ; 
 1 Cor. xi. 23—30. (s) Matt, xviii. 15—17 ; 
 
 xvi. 19 ; 1 Cor. v., and xii. 28. (0 Eph. iv. 
 
 11, 12; 1 Tim. v. 17, 18; 1 Cor. ix. 7—15. 
 (u) Joel ii. 12, 13 ; 1 Cor. vii. 5. {w) Deut. 
 
 vi. 13. (or) Isai. xix. 21 ; Psal. Ixxvi. 11. 
 
 (3/) Acts xvii. 16, 17 ; Psal. xvi. 4. {z) Deut. 
 
 vii, 5; Isai. xxx. 22. 
 Q. 109. What are the sins forbidden in the Second 
 Commandment? — A. The sins forbidden in the Second 
 Commandment, are, all devising (a), counselling (6), 
 commanding (c), using (rf), and any ways approving 
 any religious worship, not instituted by God himself(e) ; 
 tolerating a false religion {/) ; the making any repre- 
 sentation of God, of all, or any of the Three Persons, 
 either inwardly in our mind, or outwardly in any kind 
 of image, or likeness of any creature whatsoever (g-) ; 
 all worshipping of it (/?), or God in it, or by it(i); the 
 making of any representation of feigned deities (/c), and 
 all worship of them, or service belonging to them (/) ; 
 all supersitious devices (r/i), corrupting the worship of 
 God (ji), adding to it, or taking from it(o), whether in- 
 vented and taken up of ourselves (p), or received by 
 tradition from others {q), though under the title of an- 
 tiquity (r), custom (.s), devotion (t), good intent, or any 
 other pretence whatsoever (ii) ; simony(it;), sacrilege(j:) ; 
 all neglect (j/), contempt (:), hindering (a), and op- 
 posing the worship and ordinances which God hath 
 appointed (6). 
 
 (a) Num. XV. 39. (6) Deut. xiii. 6—8. (c) Hos. 
 V. 11 ; Mic. vi. 16. (cf) I.Kings xi. 33, and 
 
 xii. 33. (e) Deut. xii. 30—32. (/) Deut. 
 
216 APPENDIX. 
 
 xiii. 6—12; Zech.xiii. 2,3; Rev. ii. 2, 14, 15,20, 
 and xvii. 12,16, 17. (g) Deut. iv. 15—19 
 
 Acts xvii. 29 ; Rom. i. 21—23, 25. {h) Dan 
 
 iii. 18; Gal. iv. 8. (i) Exod. xxxii. 5 
 
 (k) Exod. xxxii. 8. (Z) 1 Kings xviii. 26, 28 
 
 Isai. Ixv. 11. (m) Acts xvii. 22 ; Col. ii 
 
 21—23. (n) Mai. i. 7, 8, 14. (o) Deut. iv. 2 
 {p) Psal. cvi. 39. (g) Matt. xv. 9. (r) 1 Pet 
 i. 18. (s) Jer. xliv. 17. {t) Isai. Ixv. 3—5 
 
 Gal. i. 13, 14. (w) 1 Sara. xiii. 11, 12, 15, 21 
 
 (w) Acts viii. 18. (or) Rom. ii. 22 ; Mai. iii. 8 
 
 (i/) Exod. iv. 24—26. {z) Matt. xxii. 5; Mai 
 
 i. 7, 13. (a) Matt, xxiii. 13. (6) Acts 
 
 xiii. 44, 45 ; 1 Thess. ii. 15,16. 
 Q. 110. What are the reasons annexed to the Second 
 Commandment, the more to enforce it? — A. The rea- 
 sons annexed to the Second Commandment, the more 
 to enforce it, contained in these words, " For I the 
 Lord thy God am a jealous God, visiting the iniquity 
 of the fathers upon the children, unto the third and 
 fourth generation of them that hate me ; and shewing 
 mercy unto thousands of them that love me, and keep 
 my commandments (c)," are, beside God's sovereignty 
 over us, and propriety in us{d), his fervent zeal for 
 his own worship (e), and his revengeful indignation 
 against all false worship, as being a spiritual whore- 
 dom (/) ; accounting the breakers of this command- 
 ment," such as hate him, and threatening to punish 
 them unto divers generations (.g) ; and esteeming the 
 observers of it, such as love him, and keep his com- 
 mandments, and promising mercy to them unto many 
 generations (A). 
 
 (c) Exod. XX. 5, 6. (d) Psal. xlv. 11 ; Rev. xv. 
 
 3, 4. (e) Exod. xxxiv. 13, 14. (/) 1 Cor. 
 
 x. 20—22; Jer. vii. 18—20; Ezek. xvi. 26, 27; 
 Deut. xxxii. 16—20. (g) Hosea ii. 2 — 4. 
 
 (A) Deut. V. 29. 
 Q. 111. Which is the Third Commandment? — 
 A. The Thiid Commandment is, "Thou shalt not take 
 
THE LARGER CATECHISM. 217 
 
 tlie name of the Lord thy God in vain ; for the Lord 
 will not hold him guiltless, that taketh his Name in 
 vain (^). 
 
 (i) Exod. XX. 7. 
 Q. 112. What is required in the Tliird Command- 
 ment? — A. The Third Commandment requires, that 
 the Name of God, his titles, attributes (/c), ordinances(/), 
 the word (m), sacraments (w), prayer (o), oaths (p), 
 vows {q), lots (r), his works (s), and whatsoever else 
 there is whereby he makes himself known, be holily 
 and reverently used, in thought (t), meditation (m), 
 word (w), writing (.r), by an holy profession (3/), and 
 answerable conversation(^), to the glory of God (0), and 
 the good of ourselves (6), and others (c). 
 
 (/c) Matt. vi. 9 ; Deut. xxviii. 58 ; Psal. xxix. 2, and 
 
 lxviii.4;Rev.xv.3,4. (Z)Mal. i.l4; Eccles.v. 1. 
 
 (w) Psal. cxxxviii. 2. {n) 1 Cor. xi. 24, 25, 
 
 28, 29. (0) 1 Tim. ii. 8. (p) Jer. iv. 2. 
 
 (q) Eccles. v. 2, 4—6. (r) Acts i. 24, 26. 
 
 (s) Job xxxvi. 24. (t) Mai. iii. 16. (m) Psal.- 
 
 \'\\u throughout. (w) Col. iii. 17; Psal. c v. 
 
 2, 5. (.r) Psal. cii. 18. (3/) 1 Pet. iii. 15 ; 
 
 Micah iv. 5. {z) Phil. i. 27. («) 1 Cor. 
 
 X. 31. (6) Jer. xxxii. 39. (c) 1 Pet. ii. 12. 
 
 Q. 113. What are the sins forbidden in the Third 
 Commandment ? — A. The sins forbidden iu the Third 
 Commandment are, the not using of God's name as is re- 
 quired(c?); and the abuse of it iu an ignorant(e),vain(/), 
 irreverent, profane(g), superstitious(A), or wicked men- 
 tioning, or otherwise using his titles, attributes (i), 
 ordinances (/c), or works (/), by blasphemy (m), per- 
 jury (n), all sinful cursings (0), oaths (p), vows (9), and 
 lots (r) ; violating of our oaths and vows, if lawful (s) ; 
 and fulfilhng them, if of things unlawful (0; murmur- 
 ing and quarrelling at (m), curious prying into (w), and 
 misapplying of God's decrees (ci) and providences (3/); 
 misinterpreting (^), misapplying (a), or any way pervert- 
 ing the word, or any part of it (6), to profane jests (c), 
 curious or unprofitable questions, vain janglings, or the 
 
218 APPENDIX. 
 
 maintaining of false doctrines (d) ; abusing it, the crea- 
 tures, or any thing contained under the name of God, 
 to charms (e), or sinful lusts and practices (/) ; the 
 maligning (g), scorning (/t), reviling (i), or any ways 
 opposing of God's truth, grace, and ways {k) ; making 
 profession of religion in hypocrisy, or for sinister 
 ends (/) ; being ashamed of it {m), or a shame to it, by 
 uncomfortable (n), unwise (o), unfruitful ( p), and offen- 
 sive walking (9), or backsliding from it (r). 
 
 (d) Mai. ii. 2. (e) Acts xvii. 23. (/) Prov. 
 
 XXX. 9. (g) Mai. i. 6, 7, 12, and iii. 14. 
 
 {h) 1 Sam. iv. 3—5; Jer. vii. 4, 9, 10, 14, 31 ; 
 
 Col. ii. 20—22. (J) 2 Kings xviii. 30, 35 ; 
 
 Exod. V. 2 ; Psal. cxxxix. 20. {k) Psal. 1. 16, 17. 
 
 (/) Isai. V. 12. (w) 2 Kings xix. 22 ; Lev. 
 
 xxiv. 11. (n) Zech. v. 4, and viii. 17. (0) 1 Sam. 
 
 xvii. 43 ; 2 Sam. xvi. 5. {p) Jer. v. 7, and 
 
 xxiii.io. (g) Deut. xxiii.18; Acts xxiii. 
 
 12, 14. (r) Esther iii. 7, and ix. 24 ; Psal. 
 
 xxii. 18. (s) Psal. xxiv. 4 ; Ezek. xvii, 16, 
 
 18, 19. (t) Mark vi. 26 ; 1 Sam. xxv. 22, 
 
 32—34. (u) Rom. ix. 14, 19, 20. (w) Deut. 
 
 xxix. 29. (x) Rom. iii. 5, 7, and vi. 1. 
 
 (5/) Eccles.viii.il, and ix. 3; Fsdi\.xxxiyi. throughout. 
 
 (z) Matt. v. 21, ^o the end. («) Ezek. xiii. 22. 
 
 (6) 2 Pet. iii. 16 ; Matt. xxii. 24—31. (c) Isai. 
 
 xxii. 13 ; Jer. xxiii. 34, 36, 38. {d) 1 Tim. i. 
 
 4, 6, 7, and vi. 4, 5, 20 ; 2 Tim. ii. 14; Tit. iii. 9. 
 
 (e) Deut. xviii. 10— 14; Acts xix. 13. (/) 2 Tim. 
 
 iv. 3, 4; Rom. xiii. 13,14; 1 Kings xxi. 9, 10 ; 
 
 Jude 4. (g) Acts xiii. 45 ; 1 John iii. 12. 
 
 (/i) Psal. i. 1 ; 2 Pet. iii. 3. («) 1 Pet. iv. 4. 
 
 (k) Acts xiii. 45, 46, 50, iv. 18, and xix. 9 ; 1 Thess. 
 
 ii. 16 ; Heb. x. 29. (/) 2 Tim. iii. 5; Matt. 
 
 xxiii. 14, and vi. 1, 2, 5, 16. (w) Mark viii. 38. 
 
 (w) Psal. Ixxiii. 14, 15. (o) 1 Cor. vi. 5, 6 ; 
 
 Eph. V. 15—17. (p) Isai. v. 4 ; 2 Pet. i. 
 
 8, 9. {q) Rom. ii. 23, 24. (r) GaU iii- 
 
 .1, 3 ; Heb. vi. 6. 
 
THE LARGER CATECHISM. 219 
 
 Q. 114. What reasons are annexed to the Third Com- 
 mandment? — A. The reasons annexed to the Third Com- 
 mandment in these words, " the Lord thy God," and 
 " for the Lord will not hold him guiltless that taketh 
 his name in vain(s)," are, because he is the Lord and our 
 God : and therefore his name is not to be profaned, or 
 any way abused by us (t) ; especially, because he will 
 be so far from acquitting and sparing the transgressors 
 of this commandment, as that he will not suffer them 
 to escape his righteous judgment {u), albeit many such 
 escape the censures and punishments of men (w). 
 (s) Exod. XX. 7. (0 Levit. xix. 12. (u) Ezek. 
 
 xxxvi. 21 — 23; Deut. xxviii, 58, 59; Zech. v. 
 
 2—4. (w) 1 Sam. ii. 12, 17, 22, 24, compared 
 
 with iii. 13. 
 
 Q. 115. Which is the Fourth Commandment? — 
 A. The Fourth Commandment is, " Remember the 
 Sabbath-day to keep it holy : six days shalt thou labour, 
 and do all thy work ; but the seventh day is the Sabbath 
 of the Lord thy God : in it thou shalt not do any work, 
 thou, nor thy son, nor thy daughter, thy man-servant, 
 nor thy maid-servant, nor thy cattle, nor thy stranger 
 that is within thy gates : for in six days the Lord made 
 heaven and earth, the sea, and all that in them is ; and 
 rested the Seventh-day ; wherefore the Lord blessed the 
 Sabbath-day, and hallowed it (.r)." 
 
 (.r) Exod. XX. 8— 11. 
 
 Q. 116. What is required in the Fourth Command- 
 ment?— A. The Fourth Commandment requireth of all 
 men, the sanctifying, or keeping holy to God, such set 
 times as he hath appointed in his word ; expressly one 
 whole day in seven, which was the seventh from the 
 beginning of the world to the resurrection of 
 Christ, and the first day of the week ever since ; and 
 so to continue to the end of the world, which is the 
 Christian Sabbath (?/), and in the New Testament called 
 the Lord's-day {2). 
 
 {y) Deut, V. 12—14 ; Gen. ii. 2, 3 ; 1 Cor. xvi. 1, 2 ; 
 
220 APPENDIX. 
 
 Acts XX. 7; Matt. v. 17, 18; Isai. Ivi 2, 4, 6, 7. 
 (2) Rev. i. 10. 
 
 Q. 117. How is the Sabbath, or Lord's-day, to be 
 sanctified? — A. The Sabbath, or Lord's-day, is to be 
 sanctified by an holy resting all the day («), not only 
 from such works as are at all times sinful, but even from 
 such worldly employments and recreations as are on 
 other days lawful (i), and making it our delight to 
 spend the whole time (except so much of it as is to be 
 taken up in works of necessity and mercy (r) in the 
 public and private exercises of God's worship {d) ; and 
 to that end we are to prepare our hearts, and with 
 such foresight, diligence, and moderation, to dispose, 
 and seasonably to dispatch our worldly business, that 
 we may be the more free and fit for the duties of that 
 day (e). 
 
 (fi) Exod. XX. 8, 10. (b) Exod xvi. 25 — 28 ; 
 
 Neh. xiii. 15— 22 ; Jer. xvii. 21, 22. (c) Matt. 
 
 xii. 1 — 13. (d) Isai. Iviii. 13 ; Luke iv. 16 ; 
 
 Acts XX. 7; 1 Cor. xvi. 1, 2; Psal. xcii. title; 
 
 Isai. Ixvi. 23 ; Lev. xxiii. 3. (e) Exod. xx. 8 ; 
 
 Luke xxiii. 54, 56; Exod. xvi. 22, 25,26, 29; 
 
 Neh. xiii. 19. 
 Q. 118. Why is the charge of keeping the Sabbath 
 more especially directed to governors of families and 
 other superiors ? — A. The charge of keeping the Sab- 
 bath is more specially directed to governors of families 
 and other superiors, because they are bound not only 
 to keep it themselves, but to see that it be observed by 
 all those that are under their charge ; and because they 
 are prone oft-times to hinder them l3y employments of 
 their own (f). 
 
 (/) E«od. XX. 10 ; Josh. xxiv. 15 ; Neh. xiii. 15, 17 ; 
 
 Jer. xvii. 20—22 ; Exod. xxiii. 12. 
 Q. 119. What are the sins forbidden in the Fourth 
 Commandment ? — A. The sins forbidden in the Fourth 
 Commandment are, all omissions of the duties re- 
 quired (g) ; all careless, negligent, and unprofitable 
 
THE LARGER CATECHISM. 221 
 
 performing of them, and being weary of them (A) ; all 
 profaning the day by idleness, and doing that which is 
 in itself sinful (i) ; and by all needless works, words, 
 and thoughts, about our worldly employments and re- 
 creations (/c). 
 
 {g) Ezek. xxii. 26. (//) Acts xx. 7, 9 ; Ezek. 
 
 xxxiii.30— 32; Amos viii. 5; Mai. i. 13. (i) Ezek. 
 xxiii. 38. (/c) Jer. xvii. 24, 27; Isai. Iviii. 13. 
 
 Q. 120. What are the reasons annexed to the Fourth 
 Commandment, the more to enforce it ?— A. The reasons 
 annexed to the Fourth Commandment, the more to 
 enforce it, are taken from the equity of it, God allow- 
 ing us six days of seven for our own affairs, and reserv- 
 ing but one for himself, in these words, *' Six days shalt 
 thou labour and do all thy works "(/): from God's 
 challenging a special propriety in that day; " the 
 seventh day is the Sabbath of the Lord thy God "(m) : 
 from the example of God, who " in six days made 
 heaven and earth, the sea and all that in them is, and 
 rested the seventh day ;" and from that blessing which 
 God put upon that day, not only in sanctifying it to 
 be a day for his service, but in ordaining it to be a 
 means of blessing to us in our sanctifying it : *' where- 
 fore the Lord blessed the Sabbath-day, and hallowed 
 it"(n). 
 
 {I) Exod. XX. 9. (w) Exod. xx. 10. (n) Exod. 
 
 XX. 11. 
 
 Q. 121. Why is the word "remember" set in the 
 beginning of the Fourth Commandment ? — A. The 
 word " remember " is set in the beginning of the 
 Fourth Commandment (o), partly because of the great 
 benefit of remembering it ; we being thereby helped in 
 our preparation to keep it (p); and, in keeping it, 
 better to keep all the rest of the Commandments (</), 
 and to continue a thankful remembrance of the two 
 great benefits of creation and redemption, which con- 
 tain a short abridgment of religion (;•) ; and partly 
 because we are very ready to forget it (s), for that there 
 
222 APPENDIX. 
 
 is less light of nature for it (^), and yet it restraineth 
 our natural liberty in things at other times lawful (m) ; 
 that it Cometh but once in seven days, and many 
 worldly businesses come between, and too often take 
 off our minds from thinking of it, either to prepare 
 for it, or to sanctify it {w) ; and that Satan with his 
 instruments much labour to blot out the glory, and even 
 the memory of it, to bring in all irreligion and im- 
 piety {x). 
 
 (o) Exod. XX. 8. {p) Exod. xvi. 23; Luke xxiii. 
 
 54, 56, with Mark xv. 42 ; Neh. xiii. 19. {g) Psal. 
 
 xcii. title, with ver. 13, 14; Ezek. xx. 12, 19, 20. 
 
 (r) Gen. ii. 2, 3 ; Psal. cxviii. 22, 24, with Acts 
 
 iv. 10, 11 ; Rev. i. 10. (s) Ezek. xxii. 26. 
 
 (0 Neh. ix. 14, (u) Exod. xxxiv. 21. {w) Deut. 
 
 V. 14, 15; Amos viii. 5. {x) Lam. i. 7; Jer. 
 
 xvii.21 — 23; Neh. xiii. 15 — 23. 
 
 Q. 122. What is the sum of the six Commandments 
 which contain our duty to man ? — A. The sum of the 
 six Commandments which contain our duty to man is, 
 to love our neighbour as ourselves ( 3/), and to do to 
 others what we would have them to do to us (2). 
 (y) Matt. xxii. 39. {2) Matt. vii. 12. 
 
 Q. 123. Which is the Fifth Commandment?— A. The 
 Fifth Commandment is, " Honour thy father and thy 
 mother : that thy days may be long upon the land, 
 which the Lord thy God giveth thee" (a), 
 (a) Exod. XX. 12. 
 
 Q. 124. Who are meant by father and mother in the 
 
 Fifth Commandment? — A. By father and mother, in 
 
 the Fifth Commandment, are meant, not only natural 
 
 parents (&), but all superiors in age (c) and gifts (d) ; 
 
 and especially such, as by God's ordinance are over us 
 
 in place of authority, whether in family (e), church (/), 
 
 r commonwealth (g). 
 
 (b) Prov. xxiii. 22, 25 ; Eph. vi. 1, 2. (c) 1 ^im. 
 
 V. 1, 2. (c?) Gen. iv. 21, 22, and xlv. 8. 
 
THE LARGER CATECHISM. 223 
 
 (e) 2 Kings v. 13. (/) 2 Kings ii. 12, and 
 
 xiii. 14; Gal. iv. 19. (g) Isai. xlix. 23. 
 
 Q. 125. Why are superiors styled father and mother? 
 — A. Superiors are styled father and mother, both to 
 teach them in all duties towards their inferiors, like 
 natural parents, to express love and tenderness to them 
 according to their several relations (A), and to vyork 
 inferiors to a greater willingness and cheerfulness in 
 performing their duties to their superiors, as to their 
 parents (i). 
 
 (A) Eph. vi. 4 ; 2 Cor. xii. 14 ; 1 Thess. ii. 7, 8, 11 ; 
 
 Num. xi. 11, 12. (0 1 Cor. iv. 14—16 ; 
 
 2 Kings V. 13. 
 Q. 126. What is the general scope of the Fifth Com- 
 mandment? — A. The general scope of the Fifth Com- 
 mandment is, the performance of those duties which 
 we mutually owe in our several relations, as inferiors, 
 superiors, equals (/c). 
 
 (/c) Eph. V. 21 ; 1 Pet. ii. 17 ; Rom. xii. 10. 
 Q. 127. What is the honour that inferiors owe to their 
 superiors ? — A. The honour which inferiors owe to their 
 superiors, is all due reverence in heart (/), word (m), 
 and behaviour(n) ; prayer and thanksgiving for them(o) ; 
 imitation of their virtues and graces (p); willing oba- 
 dience to their lawful commands and counsels (g) ; due 
 submission to their corrections (r) ; fidelity to (s), de- 
 fence(^), and maintenance of, their person and authority 
 according to their several ranks, and the nature of their 
 places (w) ; bearing with their infirmities and covering 
 them in love (w), that so they maybe an honour to 
 them and to their government {x). 
 
 (/) Mai. i. 6 ; Lev. xix. 3. (m) Prov. xxxi. 28; 
 
 1 Pet. iii. 6. (w) I^v. xix. 32 : 1 Kings ii. 19. 
 
 (o) 1 Tim. ii. 1, 2. (p) Heb. xiii. 7 ; Phil. 
 
 lii. 17. {q) Eph. vi. 1—7 ; 1 Pet. ii. 13, 14 ; 
 
 Rom. xiii. 1 — 5; Heb. xiii. 17; Prov. iv. 3, 4, 
 
 and xxiii. 22; Exod. xviii. 19, 24. (r) Heb. 
 
 xii. 9 ; 1 Pet. ii. 18- 20. (s) Titus ii. 9, 10. 
 
224 APPENDIX. 
 
 (0 1 Sam. xxvi. 15, 16; 2 Sam. xviii. 3; Esther 
 
 vi. 2. (;h) Matt. xxii. 21 ; Rom. xiii. 6, 7 ; 
 
 1 Tim. V, 17, 18; Gal. vi. 6; Gen. xlv. 11, and 
 
 xlvii. 12. (w) 1 Pet. ii. 18; Prov. xxiii. 22; 
 
 Gen. ix. 23. (x) Psal. cxxvii. 3 — 5 ; Prov. 
 
 xxxi. 23. 
 Q. 128. What are the sins of inferiors against their 
 superiors ? — A. The sins of inferiors against their supe- 
 riors are, all neglect of the duties required toward 
 them (3/), envying at (2), contempt of (a), and rebel- 
 lion (5) against their persons (c) and places (c?), in 
 their lawful counsels(e), commands, and corrections(/) ; 
 cursing, mocking (g), and all such refractory and scan- 
 dalous carriage, as proves a shame and dishonour to 
 them and their government (/?). 
 
 (j/) Matt. XV. 4—6. {z) Num. xi. 28, 29. 
 
 (a) 1 Sam. viii. 7 ; Isai. iii. 5. {b) 2 Sam. xv. 
 
 1—12. (c) Exod. xxi. 15. (d) 1 Sam. 
 
 X. 27. (e) 1 Sam. ii. 25. (/) Deut. xxi. 
 
 18—21. (g) Prov. XXX. 11. 17. {h) Prov. 
 
 xix. 26. 
 Q. 129. What is required of superiors towards their 
 inferiors? — A. It is required of superiors, according to 
 that power they receive from God, and that relation 
 wherein they stand, to love (i), pray for (k), and bless 
 their inferiors (/) ; to instruct (w), counsel, and admo- 
 nish them (n) ; countenancing (o), commending (p), and 
 rewarding such as do well (9); discountenancing (r), 
 reproving, and chastising such as do ill(s) ; protecting(^) 
 and providing for them all things necessary for soul {u) 
 and l3ody {w) ; and, by grave, wise, holy, and exemplary 
 carriage, to procure glory to God (x), honour to them- 
 selves (3/), and so preserve that authority which God 
 hath put upon them (2). 
 
 {i) Col. iii. 19 ; Titus ii. 4. (k) 1 Sam. xii. 23 ; 
 
 Job i. 5. (J) 1 Kings viii. 55, 56 ; Heb. 
 
 vii. 7 ; Gen. xlix. 28. {m) Deut. vi. 6, 7. 
 
 (7?) Eph. vi. 4. (0) 1 Pet. iii. 7. {p) 1 Pet. 
 
 li. 14 ; Rom. xiii. 3. (g) Esther vi. 3. (r) Rf»m. 
 
THE LARGER CATECHISM. 225 
 
 xiii. 3, 4. (s) Prov. xxix. 15; 1 Pet. ii. 14. 
 
 (0 Job xxix. 12 — 17 ; Isai. i. 10, 17. (u) Eph. 
 
 vi. 4. (t/;) 1 Tim. v. 8. (x) 1 Tim. iv. 
 
 12 ; Titus ii. 3—5. (?/) 1 Kings iii. 28. 
 
 (z) Titus ii.l5. 
 Q. 130. What are the sins of superiors? — A. The 
 sins of superiors are, beside the neglect of the duties 
 required of them (a), an inordinate seeking of them- 
 selves(^), their own glory(c), ease, profit, or pleasure(rf) ; 
 commanding things unlawful (e), or not in the power of 
 inferiors to perform(/) ; counselling(^), encouraging(A), 
 or favouring them in that which is evil (i) ; dissuading, 
 discouraging, or discountenancing them in that which 
 is good (/c) ; correcting them unduly (/); careless ex- 
 posing, or leaving them to wrong, temptation, and 
 danger (m) ; provoking them to wrath (rt), or any way 
 dishonouring themselves, or lessening their authority, 
 by an unjust, indiscreet, rigorous, or remiss beha- 
 viour (o). 
 
 (a) Ezek. xxxiv. 2—4. {b) Phil. ii. 21. (c) John 
 
 v. 44, and vii. 18. {d ) Isai. Ivi. 10, 1 1 ; Deut. 
 
 xvii. 17. (e) Dan. iii. 4—6 ; Acts iv, 17, 18. 
 
 (/) Exod. v. 10—18 ; Matt, xxiii. 2, 4. (g) Matt. 
 
 xiv, 8, compared with Mark vi. 24. (h) 2 Sam. 
 
 xiii. 28. («) 1 Sam. iii. 13. (/c) John vii. 
 
 46—49 ; Col. iii. 21 ; Exod. v. 17. (/) 1 Pet. 
 
 ii. 18—20; Heb. xii. 10 ; Deut. xxv. 3. {m) Gen. 
 
 xxxviii. 11, 26 ; Acts xviii. 17. (n) Eph. vi- 4. 
 
 (o) Gen.ix. 21 ; 1 Kings xii. 13—19; 1 Kmgs i. 6 ; 
 
 1 Sam. ii. 29—31. 
 Q. 131. What are the duties of equals?— A. The 
 duties of equals are, to regard the dignity and worth of 
 each other (p), in giving honour to go one before ano- 
 ther(</), and to rejoice in each other's gifts and advance- 
 ment, as in their own (r). 
 
 (/)) 1 Pet. ii. 17. {q) Rom. xii. 10. (r) Rom. 
 
 xii. 15, 16; Phil. ii. 3, 4. 
 Q, 132. What are the sins of equals? — A. The sins 
 of equals are, beside the neglect of the duties required(5), 
 
 Q 
 
226 APPENDIX. 
 
 the undervaluing of the worth {t), envying the gifts (/i), 
 grieving at the advancement or prosperity one of ano- 
 ther (w), and usurping pre-eminence one over ano- 
 ther {x). 
 
 (s) Rom. xiii. 8. (t) 2 Tim. iii. 3. (u) Acts 
 
 vii. 9 ; Gal. v. 26. (w) Num. xii. 2 ; Esther 
 
 vi. 12, 13. {x) 3 John 9 ; Luke xxii. 24. 
 
 Q. 133. What is the reason annexed to the Fifth 
 Commandment, the more to enforce it ? — A. The reason 
 annexed to the Fifth Commandment, in these words, 
 " That thy days may be long upon the land, which the 
 Lord thy God giveth thee (3/)," is an express promise 
 of long life and prosperity, as far as it shall serve for 
 God's gloiy and their own good, to all such as keep this 
 commandment {z). 
 
 (1/) Exod. XX. 12. {x) Deut. v. 16 ; 1 Kings 
 
 viii. 25 ; Eph. vi. 2, 3. 
 
 Q. 134. Which is the Sixth Commandment?— A. The 
 Sixth Commandment is, " Thou shalt not kill (a)." 
 (a) Exod. XX. 13. 
 
 Q. 135. What are the duties required in the Sixth 
 Commandment? — A. The duties required in the Sixth 
 Commandment are, all careful studies and lawful endea- 
 vours to preserve the life of ourselves (/>) and others(c) ; 
 by resisting all thoughts and purposes (</), subduing all 
 passions (e), and avoiding all occasions (/), tempta- 
 tions (g), and practices which tend to the unjust taking 
 away the life of any (A) ; by just defence thereof against 
 violence {i), patient bearing of the hand of God (k), 
 quietness of mind(/), cheerfulness of spirit (w), a sober 
 use of meat(w), drink (0), physic(j5), sleep (q), labour(r), 
 and recreations (.s) ; by charitable thoughts (0> love (m), 
 compassion (w), meekness, gentleness, kindness (j:) ; 
 peaceable (?/), mild, and courteous speeches and beha- 
 viour (a); forbearance, readiness to be reconciled, 
 patient bearing and forgiving of injuries, and re- 
 quiting good for evil (a), comforting and succouring the 
 distressed, and protecting and defending the innocent(6). 
 
THE LARGER CATECHISM. 227 
 
 (/;) Eph. V. 28, 29, (c) 1 Kings xviii. 4. {d) Jer- 
 
 xxvi. 15, 16; Acts xxiii. 12,15,17, 2 1,27. (e) Eph- 
 
 iv, 26, 27. (/) 2 Sam. ii. 22 ; Deut. xxii. 8. 
 
 (g) Matt. iv. 6, 7; Prov. i.l 0,1 1,1 5,1 6. (A) 1 Sam. 
 
 xxiv. 12, and xxvi. 9 — 11; Gen. xxxvii. 21, 22i 
 
 (/) Psal. Ixxxii. 4; Prov. xxiv. 11,12; 1 Sam. 
 
 xiv. 45. (/c) Jas. v. 7—11 ; Heb. xii. 9. 
 
 (/) 1 Thess. iv. 11; 1 Pet. iii. 4; Psal. xxxvii. 
 
 8—11. {m) Prov. xvii. 22. (ri) Prov. 
 
 XXV. 16, 27. (o) 1 Tim. v. 23. (p) Isai. 
 
 xxxviii 21. (g) Psal. cxxvii. 7. {r) Eccles. 
 
 v. 12; 2 Thess. iii. 10, 12; Prov. xvi. 26. 
 
 (s) Eccles. iii. 4, 11. (t) I Sam. xix. 4, 5. 
 
 and xxii. 13, 14. (u) Rom. xiii. 10. (w) Luke 
 
 X. 33— 35 (x) Col. iii. 12, 13. (j/) Jas. 
 
 iii. 17. (z) 1 Pet. iii. 8— 11 ; Prov. xv. 1 ; 
 
 Judg. viii. 1 — 3. (a) Matt. v. 24 ; Eph. iv. 
 
 2, 32 ; Rom. xii. 17, 20, 21. (b) 1 Thess. v. 
 
 14; Job xxxi. 19, 20; Matt. xxv. 35, 36; Prov. 
 
 xxxi. 8, 9. 
 Q. 136. What are the sins forbidden in the Sixth 
 Commandment? — A. The sins forbidden in the Sixth 
 Commandment are, all taking away the life of our- 
 selves (c), or of others {d), except in case of public jus- 
 tice (e), lawful war ( /*), or necessary defence (g) ; the 
 neglecting or withdrawing the lawful and necessary 
 means ot preservation of life (//), sinful ancjer (<), ha- 
 tred (A"), envy(/), desire of revenge (//?) ; all excessive 
 passions (n), distracting cares (o), immoderate use of 
 meat, drink (p), labour (9), and recreations (r) ; provok- 
 ing words (s), oppression (t), quarrelling (m), striking, 
 wounding (w), and whatsoever else tends to the destruc- 
 tion of the life of any (x). 
 
 (c) Acts xvi. 28. (d) Gen. ix. 6. (e) Num. 
 
 XXXV. 31, 33, (/) Jer. xlviii. 10 ; Deut. xx. 
 
 (g) Exod. xxii. 2, 3. {h) Matt. xxv. 42, 43 ; 
 
 Jas. ii. 15, 16 ; Eccles. vi. 1, 2. {i) Matt. v. 22. 
 
 (/c) 1 John iii. 15 ; Lev. xix. 17. (/) Prov. 
 
 xiv. 30. (w) Rom. xii. 19. (n) Eph, iv. 31. 
 Q2 
 
228 APPENDIX. 
 
 (o) Matt. vi. 31, 34. (p) Luke xxi. 34 ; Rom. 
 
 xiii. 13. (9)Eccles, xii. 12, and ii. 22, 23. 
 
 (r) Isai. V. 12. (s) Prov. xv. 1, and xii. 18. 
 
 (t) Ezek. xviii. 18; Exod. i. 14. (u) Gal. 
 
 V. 15; Prov. xxiii. 29. (w) Num. xxxv. 
 
 16—18,21. {x) Exod. xxi. 18, to the end. 
 
 Q. 137. Which is the Seventh Commandment? — 
 A. The Seventh Commandment is, " Thou shall not 
 commit adultery (j/)." 
 
 (3/) Exod. XX. 14. 
 Q. 138. What are the duties required in the Seventh 
 Commandment? — A. The duties required in the Se- 
 venth Commandment are, chastity in body, mind, affec- 
 tions (0), words {a), and behaviour (b) ; and the preser- 
 vation of it in ourselves and others (c) ; watchfulness 
 over the eyes, and all the senses (rf); temperance (e), 
 keeping of chaste company (/), modesty in apparel (g), 
 marriage by those that have not the gift of continency(/^), 
 conjugal love (i) and cohabitation {k), diligent labour in 
 our callings (/), shunning all occasions of uncleanness, 
 and resisting temptations thereunto {m). 
 
 (z) 1 Thess. IV. 4 ; Job xxxi. 1 ; 1 Cor. vii. 34. 
 
 (a) Col. iv. 6. (6) 1 Pet. iii. 2. (c) 1 Cor. 
 
 vii. 2, 35, 36. {d) Job xxxi. 1 . (e) Acts 
 
 xxiv. 24, 25. (/) Prov. ii. 16—20. (g) 1 Tim, 
 
 ii. 9 (A.) 1 Cor, vii. 2, 9. (i) Prov. v. 
 
 19, 20. {k) 1 Pet. iii. 7. (/) Prov. xxxi. 
 
 11, 27, 28. (w) Prov. v. 8 ; Gen. xxxix. 
 
 8—10. 
 Q. 139. What are the sins forbidden in the Seventh 
 Commandment ? — A. The sins forbidden in the Seventh 
 Commandment, besides the neglect of the duties re- 
 quired (n), are adultery, fornication (0), rape, incest {p), 
 sodomy, and all unnatural lusts (9); all unclean ima- 
 ginations, thoughts, purposes, and affections (r), all cor- 
 rupt or filthy communications, or listening thereunto(6) ; 
 wanton looks {t) ; impudent,, or light behaviour ; immo- 
 dest apparel («); prohibiting of lawful (w), and dis- 
 pensing with unlawful marriages {x) ; allowing, tole- 
 
THE LARGER CATECHISM. 229 
 
 rating, keeping of stews, and resorting to them (3/) ; 
 intangling vows of single life (^r) ; undue delay of mar- 
 riage (a) ; having more wives and husbands than one, 
 at the same time(6) ; unjust divorce (c), or c]esertion(c?) ; 
 idleness, gluttony, drunkenness (e), unchaste com- 
 pany {J), lascivious songs, books, pictures, dancings, 
 stage plays {g), and all other provocations to, or acts of 
 uncleanness, either in ourselves or others {Ji). 
 
 (n) Prov. V. 7. (t>) Heb. xiii. 4 ; Gal. v. 19. 
 
 {p) 2 Sam. xiii. 14 ; 1 Cor. v. 1. {q) Rom. 
 
 i. 24, 26, 27 ; Lev. xx. 15, 16. (r) Matt. v. 
 
 28, and xv. 19 ; Col. iii. 5. (s) Eph. v. 3, 4 ; 
 
 Prov. vii. .5, 21, 22. {t) Isai. iii. 16; 2 Pet. 
 
 ii. 14. (m) Prov. vii. 10, 13. {w) 1 Tim. 
 
 iv. 3. {x) Lev. xviii. 1—21 ; Mark vi. 18 ; 
 
 Mai. ii. 11,12. {y) 1 Kings xv. 12; 2 Kings 
 
 xxiii. 7; Deut. xxiii. 17, 18; Lev. xix. 29; Jer. 
 
 v. 7 ; Prov. vii. 24—27. (s) Matt. xix. 10, 11. 
 
 (tt) 1 Cor. vii. 7—9 ; Gen. xxxviii. 26. (6) Mai. 
 
 ii. 14, 15 ; Matt. xix. 5. (c) Mai. ii. 16 ; Matt. 
 
 V. 32. {d) 1 Cor. vii. 12, 13. (e) Ezek. 
 
 xvi. 49; Prov. xxiii. 30 — 33. (/) Gen. xxxix. 
 
 10; Prov. V. 8. (g) Eph. v. 4; Ezek. xxiii. 
 
 14—16; Isai. xxiii. 15 — 17, and iii. 16; Mark 
 
 vi. 22; Rom. xiii. 13; 1 Pet. iv. 3. {h) 2 Kings 
 
 ix. 30, with Jer. iv. 30, and Ezek. xxiii. 40. 
 Q. 140. Which is the Eighth Commandment? — 
 A. The Eighth Commandment is, " Thou shalt not 
 steal («■)." 
 
 (i) Exod. XX. 15. 
 Q. 141. What are the duties required in the Eighth 
 Commandment ? — A . Tlie duties required in the Eighth 
 Commandment are, truth, faithfulness, and justice in 
 contracts and commerce between man and man(/:); 
 rendering to every one his due {I) ; restitution of goods 
 unlawfully detained from the right owners thereof (w) ; 
 giving and lending freely according to our abilities, and 
 the necessities of others (n) ; moderation of our judg- 
 mentSjWills, and affections, concerning worldly goods(o); 
 
230 APPENDIX. 
 
 a provident care and study to get(p), keep, use, and 
 dispose those things which are necessary and convenient 
 for the sustentation of our nature, and suitable to our 
 condition(9) ; a lawful calling(r), and diligence in it(s) ; 
 frugality (^) ; avoiding unnecessary law-suits (m), and 
 suretyship, or other like engagements (w) ; and an en- 
 deavour, by all just and lawful means, to procure, pre- 
 serve, and further the wealth and outward estate of 
 others, as well as our own (a). 
 
 (k) Psal. XV. ii. 4; Zech. vii. 4, 10, and viii. 16, 17. 
 
 (I) Rom. xiii. 7. (m) Levit. vi. 2—5, with 
 
 Luke xix. 8. (n) Luke vi. 30, 38 ; 1 John iii. 
 
 17 ; Eph. iv. 28 ; Gal. vi. 10. (o) 1 Tim. vi. 
 
 6—9 ; Gal. vi. 14. (/>) 1 Tim. v. 8. (q) Prov. 
 
 xxvii. 23, to the end ; Eccles. ii. 24, and iii. 12, 
 
 13 ; 1 Tim. vi. 17, 18 ; Isai. xxxviii. 1 ; Matt. xi. 8. 
 
 (r) 1 Cor. vii. 20 ; Gen. ii, 1 5, and iii. 1 9. (i) Eph. 
 
 iv. 28 ; Prov. x. 4. (t) John vi. l2 ; Prov. 
 
 xxi. 20. (u) 1 Cor. vi. 1—9. (w) Prov. 
 
 vi. 1 — 6, and xi. 15. (x) Levit. xxv. 35 ; Deut. 
 
 xxii. 1 — 4; Exod. xxiii. 4, 5; Gen. xlvii. 14, 20; 
 
 Phil. ii. 4; Matt. xxii. 39. 
 Q. 142. What are the sins forbidden in the Eighth 
 Commandment ? — A. The sins forbidden in the Eighth 
 Commandment, beside the neglect of the duties re ■ 
 quired (?/), are theft (2), robbery (a), man-stealing (i), 
 and receiving any thing that is stolen (c), fraudulent 
 dealing (c?), false weights and measures (e), removing 
 land-marks (y), injustice and unfaithfulness in con- 
 tracts between man and man(g), or in matters of 
 trust (A); oppression (i), extortion (/c), usury (/), bri- 
 bery (m), vexatious law-suits (w), unjust inclosures and 
 depopulations (o), engrossing commodities to enhance 
 the price (p), unlawful callings (q), and all other unjust 
 or sinful ways of taking or withholding from our neigh- 
 bour what belongs to him, or of enriching ourselves (r) ; 
 covetousness (5), inordinate prizing and affecting worldly 
 goods {t) ; distrustful and distracting cares and studies 
 in getting, keeping, and using them {u) ; envying at the 
 
THE LARGER CATECHISM. 231 
 
 prosperity of others (it;): as likewise idleness (.r), pro- 
 digality, wasteful gaming, and all other ways whereby 
 we do unduly prejudice our own outward estate (3/), 
 and defrauding ourselves of the due use and comfort of 
 that estate which God hath given us(^). 
 
 {y) Jas. ii. 15, 16 ; 1 John iii. 17. (2) Eph. iv. 28. 
 
 (a)Psal. Ixii. 10. {h) 1 Tim. i. 10. (c) Prov. 
 
 xxix. 24; Psal. 1. 18. (a) 1 Thess. iv. 6. 
 
 (e) Prov. xi. 1, and xx. 10. (/) Deut. xix. 14; 
 
 Prov. xxiii. 10. {g) Amos viii. 5 ; Psal. 
 
 xxxvii. 21. (/t) Luke xvi. 10—12. (i) Ezek. 
 
 xxii. 28 ; Lev. xxv. 17. (/c) Matt, xxiii. 25 ; 
 
 Ezek. xxii. 12. (/) Psal. xv. 5. {m) Job 
 
 XV, 34. (w) 1 Cor. vi. 6—8; Prov. iii. 29, 30. 
 
 (0) Isai. v. 8 ; Micah ii. 2. (p) Prov. xi. 26. 
 
 {q) Acts xix. 19, 24, 25. {r) Job xx. 19 ; 
 
 Jas. v. 4 ; Prov. xxi. 6. (s) Luke xii. 15. 
 
 it) 1 Tim. vi. 5 ; Col. iii. 2 ; Prov. xxiii. 5; Psal. 
 
 Ixii. 10. (m) Matt. vi. 25, 31, 34 ; Eccles. v. 12. 
 
 (w) Psal. Ixxiii. 3, and xxxvii. 1, 7. {x) 2 Thess. 
 
 iii. 11 ; Prov. xviii. 9. (3/) Prov. xxi. 17, 
 
 xxiii. 20, 21, and xxvjii. 19. iz) Eccles. iv. 8, 
 
 and vi. 2; 1 Tim. v. 8. 
 Q.143. Which is the Ninth Commandment? — A. The 
 Ninth Commandment is, " Thou shalt not bear false 
 witness against thy neighbour (a)." 
 (a) Exod. XX. 16. 
 Q. 144, What are the duties required in the Ninth 
 Commandment ? — A. The duties required in the Ninth 
 Commandment are, the preserving and promoting of 
 truth between man and man (6), and the good name 
 of our neighbour, as well as our own (c), appearing and 
 standing for the truth (c/), and from the heart (e) ; sin- 
 cerely ( /■), freely {g)^ clearly (A), and fully (i), speaking 
 the truth, and only the truth, in matters of judgment 
 and justice (/c), and in all other things whatsoever (/) ; a 
 charitable esteem of our neighbours (m) ; loving, de- 
 siring, and rejoicing in their good name(n) ; sorrowing 
 for (0), and covering of their infirmities {p) ; freely ac- 
 
232 APPENDIX. 
 
 knowledging their gifts and graces (9), defending 
 their innocency (r); a ready receiving of a good re- 
 port (s), and unwillingness to admit of an evil report 
 concerning them(^); discouraging tale-bearers (m), 
 flatterers (w), and slanderers {x) ; love and care of our 
 own good name, and defending it when need requir- 
 eth (3/) ; keeping of lawful promises {z) ; studying and 
 practising of whatsoever things are true, honest, lovely, 
 and of good report (a). 
 
 (6) Zech. viii. 16. (c) 3 John 12. {d) Prov. 
 
 xxxi. 8, 9. (e) Psal. xv. 2. (/) 2 Chron. 
 
 xix. 9. (g) 1 Sam. xix. 4, 5. (//) Josh. 
 
 vii. 19. (0 2 Sam. xiv. 18—20. (/c) Lev. 
 
 xix. 15 ; Prov. xiv. 5, 25. (/) 2 Cor. i. 17, 18 ; 
 
 Eph. iv. 25. (m) Heb. vi. 9; 1 Cor. xiii. 7. 
 
 (n) Rom. i. 8; 2 John 4; 3 John 3,4. (o) 2 Cor. 
 
 ii. 4, and xii. 21. {p) Prov. xvii. 9 ; 1 Pet. 
 
 iv. 8. {g) 1 Cor. i. 4, 5, 7 ; 2 Tim. i. 4, 5. 
 
 (r) 1 Sara. xxii. 14. (s) 1 Cor. xiii. 6, 7. 
 
 (t) Psal. xv. 3. (u) Prov. xxv. 23. {w) Prov. 
 
 xxvi. 24, 25. {x) Psal. ci. 5. (?/) Prov. 
 
 xxii. 1 ; John viii. 49. {z) Psal. xv. 4. (a) Phil. 
 
 iv. 8. 
 Q. 145. What are the sins forbidden in the Ninth 
 Commandment ? — A. The sins forbidden in the Ninth 
 Commandment are, all prejudicing the truth, and the 
 good name of our neighbours, as well as our own (6), 
 especially in public judicature (c) ; giving false evi- 
 dence (</), suborning false witnesses (e), wittingly ap- 
 pearing and pleading for an evil cause, out-facing and 
 overbearing the truth (/), passing unjust sentence (g), 
 calling evil good, and good evil ; rewarding the wicked 
 according to the work of the righteous, and the righ- 
 teous according to the work of the wicked (A) ; for- 
 gery (i), concealing the truth, undue silence in a just 
 cause (A;), and holding our peace when iniquity calleth 
 for either a reproof from ourselves (/), or complaint to 
 others (m) ; speaking the truth unseasonably (n), or ma- 
 liciously to a wrong end (0) or perverting it to a wrong 
 
THE LARGER CATECHISM. 233 
 
 meaning (jo), or in doubtful and equivocal expressions, 
 to the prejudice of truth or justice (9): speaking un- 
 truth (r), lying (s), slandering {t), backbiting (m), de- 
 tracting(To), tale-bearing(a:), whispering( ?/), scoffing (.2), 
 reviling (fl), rash (6), harsh(c), and partial censuring(fl(); 
 miscontructing iBtentions,words, and actions (e) ; fiatter- 
 ing(/'), vain-glorious boasting (g), thinking or speaking 
 too highly or too meanly of ourselves or others (h), de- 
 nying the gifts and graces of God(i), aggravating smaller 
 faults (k) ; hiding, excusing, or extenuating of sins, 
 vv^hen called to a free confession (/) ; unnecessary dis- 
 covering of infirmities"('/w) ; raising false rumours (n); 
 receiving and countenancing evil reports(o),and stopping 
 our ears against just defence (p); evil suspicion (</), 
 envying or grieving at the deserved credit of any (r), 
 endeavouring or desiring to impair it (s), rejoicing in 
 their disgrace and infamy (^); scornful contempt («), 
 fond admiration (w), breach of lavv^ful promises (r), 
 neglecting such things as are of good report ( jy), and 
 practising or not avoiding ourselves, or not hindering 
 what we can in others, such things as procure an ill 
 name {z). 
 
 (6) 1 Sam. xvii. 28; 2 Sam xvi. 3, audi 9, 10,15,16. 
 (c) Lev. xix. 15; Heb. i. 4. {d) Prov. xix. 5, 
 
 and vi. 16, 19. (e) Acts vi 13. (/) Jer. 
 
 ix. 3, 5 ; Acts xxiv. 2, 5 ; Psal. xii. 3, 4, and lii. 
 1 — 4. {g) Prov. xvii. 15 ; 1 Kings xxi. 9 — 14. 
 (A) Isai. v. 23. (i) Psal cxix. 69 ; Luke xix, 8, 
 
 and xvi. 5, 7. (/c) Lev. v. 1 ; Deut. xiii. 8; 
 
 Acts v. 3, 8, 9 ; 2 Tim. iv. 16. (/) 1 Kings 
 
 i. 6 ; Lev. xix. 17. (m) Isai. lix. 4. {n) Prov. 
 xxix.ll. (o) 1 Sam. xxii. 9, 10, with Psal. lii. 
 
 1 — 4. {p) Psal. Ivi. 5 ; John ii. 19, com- 
 
 pared with Matt. xxvi. 60, 61. {q) Gen. iii. 5, 
 
 and xxvi. 7, 9. (r) Isai. lix. 13. (s) Lev. 
 
 xix. 11 ; Col. iii. 9. {t) Psal. 1. 20. {u) Psal. 
 XV. 3. (w) Jas. iv. 11 ; Jer. xxxviii. 4. 
 
 (,r) Lev. xix. 16. (3/) Rom. i. 29, 30. (z) Gen. 
 xxi. 9, compared with Gal. iv. 29. (a) 1 Cor. 
 
234 APPENDIX. 
 
 vi. 10. (6) Matt. vii. 1. (c) Acts xxviii. 4. 
 
 {d) Gen. xxxviii. 24; Rom. ii. 1. (e) Neh. 
 
 vi. 6— 8; Rom. iii. 8; Psal. Ixix. 10; 1 Sam. i. 
 
 13—15 ; 2 Sam. x. 3. (/) Psal. xii. 2, 3. 
 
 {g) 2 Tim. iii. 2. {h) Luke xviii. 9, 11 ; Rom. 
 
 xii. 16; 1 Cor. iv. 6; Acts xii. 22; Exod. iv. 
 
 10—14. (i) Job xxvii. 5, 6, and iv. 6. 
 
 (/c) Matt. vii. 3—5. {I) Prov. xxviii. 13, and 
 
 XXX. 20; Gen. iii. 12, 13; Jer. ii. 35; 2 Kings v. 
 
 25 ; Gen. iv. 9. (w) Gen. ix. 22; Prov. xxv. 
 
 9, 10. (71) Exod. xxiii. 1. (0) Prov. 
 
 xxix. 12. (/)) Acts vii. 56, 57; Job xxxi. 
 
 13, 14. (g) 1 Cor. xiii. 5; 1 Tim. vi. 4. 
 
 (r) Num. xi. 29 ; Matt. xxi. 15. (s) Ezra iv. 
 
 12,13. (0 Jer. xiviii. 27. (m) Psal. xxxv. 
 
 15, 16, 21; Matt, xxvii. 28, 29. (w) Jude 16; 
 
 Acts xii. 22. (.r) Rom. i. 31 ; 2 Tim. iii. 3. 
 
 (3/) 1 Sam. ii. 24. (/) 2 Sam. xiii. 12, 13 ; Prov. 
 
 V. 8, 9, andvi. 33. 
 Q. 146. Which is the Tenth Commandment? — 
 A. The Tenth Commandment is, " Thou shalt not covet 
 thy neighbour's house, thou shalt not covet thy neigh- 
 bour's wife, nor his man-servant, nor his maid-servant, 
 nor his ox, nor his ass, nor any thing that is thy neigh- 
 bour's (a)." 
 
 {a) Exod. XX. 17. 
 
 Q. 147. What are the duties required in the Tenth 
 Commandment? — A. The duties required in the Tenth 
 Commandment are, such a full contentment with ourown 
 condition {b), and such a charitable frame of the whole 
 soul toward our neighbour, as that all our inward mo- 
 tions and affections touching him tend unto, and further 
 all that good which is his (c). 
 
 (6) Heb. xiii. 5 ; 1 Tim. vi. 6. (c) Job xxxi. 29 ; 
 
 Rom. xii. 15; Psal. cxxii. 7 — 9; 1 Tim. i. 5; 
 Esther x. 3 ; 1 Cor. xiii. 4 — 7. 
 
 Q. 148. What are the sins forbidden in the Tenth 
 Commandment? — A. The sins forbidden in the Tenth 
 
THE LARGER CATECHISM. 235 
 
 Commandment are, discontentment with our own 
 estate (c?), envying (e), and grieving at the good of our 
 neighbour (/'), together with all inordinate motions and 
 affections to any thing that is his(i,^). 
 
 {d) 1 Kings xxi. 4; Esther v. 13; 1 Cor. x. 10. 
 
 (e) Gal. V. 26 ; Jas. iii. 14, 16. (/) Psal. cxii. 
 
 9, 10 ; Neh. ii. 10. (g) Rom. vii. 7, 8, and 
 
 xiii. 9; Col. iii. 5; Deut.v. 21. 
 
 Q. 149. Is any man able perfectly to keep the Com- 
 mandments of God? — A. No man is able, either of 
 himself (A), or by any grace received in this life, per- 
 fectly to keep the commandments of God (/), but doth 
 daily break them in thought (/c), word, and deed (/). 
 (A) Jas. iii. 2 ; John xv. 5; Rom. viii. 3. (i) Eccles. 
 vii. 20; 1 John i. 8, 10; Gal. v. 17; Rom. vii. 
 18, 19. (/c) Gen. vi. 5, and viii. 21. (l) Rom. 
 iii. 9—21 ; Jas. iii. 2—13. 
 
 Q. 150. Are all transgressions of the law of God 
 equally heinous in themselves, and in the sight of God ? 
 — A. All transgressions of the law of God are not 
 equally heinous : but some sins in themselves, and by 
 reason of several aggravations, are more heinous in the 
 sight of God than others (?«). 
 
 (?«) John xix. 1 1 ; Ezek, viii 6, 13, 15 ; John v. 16 ; 
 Psal. Ixxviii. 17, 32,56. 
 
 Q. 251. What are those aggravations which make 
 some sins more heinous than others? — A. Sins receive 
 their aggravations, — 1. From the persons offending (?*), 
 if they be of riper age(o), greater experience or grace(p), 
 eminent for profession (y), gifts (r), places (s), office (^), 
 guides to others (/i), and whose example is likely to be 
 followed by others (w). 
 
 (n) Jer. ii. 8. (o) Job xxxii. 7, 9 ; Eccles. iv. 13. 
 
 (p) 1 Kings xi. 4, 9. (q) 2 Sam xii. 14 ; 1 Cor. 
 
 v. 1. (r) Jas. iv. 17 ; Luke xii. 47, 48. (s) Jer. 
 
 V. 4, 5. (t) 2 Sam. xii. 7—9 ; Ezek. viii. 
 
 11,12. (m) Rom. ii. 17— 25. (w) Gal. 
 
 ii 11—14. 
 
236 APPENDIX. 
 
 2. From the parties offended (j), if immediately 
 against God(3/), his attributes (z), and worship (a); 
 against Christ, and his grace (5) ; the Holy Spirit (c), 
 his witness (rf) and workings (e); against superiors, 
 men of eminency (/), and such as we stand especially 
 related and engaged unto {g) ; against any of the 
 saints (^), particularly weak brethren (i), the souls of 
 them or any other (A'), and the common good of all, or 
 many(/). 
 
 {x) Matt. xxi. 38, 39. (?/) 1 Sam. ii. 25 ; Acts 
 
 V. 4 ; Psal. li. 4. {z) Rom. ii. 4. (a) Mai. 
 
 i. 8, 1 4. {b) Heb. ii. 2, 3, and xii. 25. (c) Heb. 
 X. 29 ; Matt. xii. 31, 32. {d) Epb. iv. 30. 
 
 (e) Heb. vi. 4, 5, (/) Jude 8 : Num. xii. 
 
 8, 9 ; Isai. iii. 5. (g) Prov. xxx. 17 ; 2 Cor. 
 
 xii. 15 ; Psal. Iv. 12—15. (/<) Zeph, ii. 8, 
 
 10, 11 ; Matt, xviii. 6 ; 1 Cor. vi. 8 ; Rev. xvii. 6. 
 (i) 1 Cor. viii. 11, 12; Rom. xiv. 13, 15, 21. 
 (k) Ezek. xiii. 19; 1 Cor. viii. 12; Rev. xviii. 13 ; 
 Matt, xxiii. 15. (/) 1 Thess. ii. 15, 16 ; Josh, 
 
 xxii. 20. 
 
 3. From the nature or quality of the offence (/«), if 
 it be against the express letter of the law (n), break 
 many commandments, contain in it many sins (o) ; if 
 not only conceived in the heart, but breaks forth in 
 words and actions (p), scandalize others (9), and admit 
 of no reparation (r) ; if against means (s), mercies (t), 
 judgments (m), light of nature (w), conviction of con- 
 science (cT), public or private admonition (?/), censures 
 of the church (z), civil punishments {a), and our own 
 prayers, purposes, promises {h), vows(c), covenants {d ), 
 and engagements to God or men(e), if done delibe- 
 rately (/), wilfully (g), presumptuously (A), impu- 
 dently (i), boastinply (A-), maliciously (/), frequently (m), 
 obstinately (?«), with delight (0), continuance (p), or re- 
 lapsing after repentance (9). 
 
 {j)}) Prov. vi. 30, to the end. (w) Ezra ix. 10 — 12 ; 
 1 Kings xi. 9, 10. (0) Col. iii. 5 ; 1 Tim. vi. 10 ; 
 Prov. v. 8—12, and vi. 32, 33; Josh. vii. 21, 
 
THE LARGER CATECHISM. 237 
 
 (p) Jas. i. 14, 15; Matt. v. 22; Micah ii. 1. 
 Ig) Matt, xviii. 7 ; Rom. ii. 23, 24. (r) Deut. 
 
 xxii. 22, compared with 28, 29 ; Prov. vi. 32 — 35. 
 (s) Matt. xi. 21—24 ; John xv. 22. (t) Isai. 
 
 i. 3 ; Deut. xxxii. 6. (m) Amos iv. 8 — 11 ; 
 
 Jer. V. 3. (w) Rom. i, 26, 27. (j:) Rom. 
 
 i. 32; Dan. v. 22 ; Titus iii. 10, 11. (y) Prov. 
 xxix. 1. {z) Titus iii. 10 ; Matt, xviii. 17. 
 
 (a) Prov. xxvii. 22, and xxiii. 35. (b) Psal. 
 
 Ixxviii. 34 — 37; Jer. ii. 20, and xlii. 6, 20, 21. 
 (c) Eccles.v. 4— 6; Prov. xx. 25. (d) Lev. 
 
 xxvi. 25. (e) Prov. ii. 17 ; Ezek. xvii. 1 8, 19. 
 
 (/) Psal. xxxvi. 4. (g) Jer. vi. 16. (A) Num. 
 XV. 30 ; Exod. xxi. 14. {i) Jer. iii. 3 ; Prov. 
 
 vii. 13. (/c) Psal. Iii. 1 . (/) 3 John 10. 
 
 (m) Num. xiv. 22. (w) Zech. vii. 11, 12. 
 
 (o) Prov. ii. 14. (p) Isai. Ivii. 17. (g) Jer. 
 
 xxxiv. 8—11 ; 2 Pet. ii. 20—22. 
 4. From circumstances of time (r) and place (s); if 
 on the Lord's-day (^), or other times of Divine wor- 
 ship (u), or immediately before (w), or after these (j), 
 or other helps to prevent or remedy such miscarriages( w); 
 A in public, or in the presence of others, who are 
 thereby likely to be provoked or defiled (z), 
 
 (r) 2 Kings v. 26. (s) Jer. vii. 10; Isai. xxvi. 10. 
 (t) Ezek. xxiii. 37 — 39. {u) Isai. Iviii, 3—5; 
 
 Num. XXV. 6, 7. (w) 1 Cor. xi. 20, 21. 
 
 (.r) Jer. vii. 8—10; Prov. vii. 14, 15; John xiii. 
 27,30. (:y)Ezraix. 13, 14. (^) 2 Sam. 
 
 xvi. 22 ; 1 Sam. ii. 22—24. 
 Q. 152. What doth every sin deserve at the hand of 
 God ?— A. Every sin, even the least, bemg against the 
 sovereignty (a), goodness (6), and holiness of God (c), 
 and against his righteous law(rf), deserveth his wrath 
 and curse (e), both in this Ufe(/), and that which is to 
 come {g) ; and cannot be expiated but by the blood 
 of Christ {/i). 
 
 («) Jas. ii.lO, 11. (6) Exod. XX. 1, 2. (c) Hab. 
 i. 13 ; Lev. x. 3, and xi. 44, 45. (d) 1 John 
 
238 APPENDIX. 
 
 iii. 4 ; Rom. vii. 12. (e) Eph. v. 6 ; Gal. iii. 
 
 10. (/) Lam. iii. 39; Deut. xxviii. 15, to 
 
 the end. {g) Matt. xxv. 41. {h) Heb. 
 
 ix. 22; 1 Pet. i. 18, 19. 
 
 Q. 153. What doth God require of us, that we may 
 escape his wrath and curse due to us by reason of the 
 transgression of the law ? — A. That we may escape the 
 wrath and curse of God due to us by reason of the 
 transgression of the law, he requireth of us repentance 
 toward God, and faith toward our Lord Jesus Christ(i), 
 and the diligent use of the outward means whereby 
 Christ communicates to us the benefits of his media- 
 tion (k). 
 
 (<■) Acts XX. 21. (k) Prov. ii. 1—6, and viii. 33, 
 
 to the end. 
 
 Q. 154. What are the outward means whereby Christ 
 communicates to us the benefits of his mediation? — 
 A. The outward and ordinary means whereby Christ 
 communicates to his church the benefits of his media- 
 tion, are, all his ordinances, especially the word, sacra- 
 ments, and prayer ; all which are made effectual to the 
 elect for their salvation (/). 
 
 (/) Matt, xxviii. 19, 20 ; Acts ii. 42, 46, 47. 
 
 Q. 155. How is the word made effectual to salva- 
 tion? — A. The Spirit of God maketh the reading, but 
 especially the preaching of the word, an effectual means 
 of enlightening(?;i),convincing, and humbling sinners(n); 
 of driving them out of themselves, and drawing them 
 unto Christ (o) ; of conforming them to his image (p), 
 and subduing them to his will (q) ; of strengthening 
 them against temptations and corruptions (r) ; of build- 
 ing them up in grace (s), and establishing their hearts 
 in holiness and comfort through faith unto salvation (t). 
 (?;?) Neh. viii. 8; Acts xxvi, 18; Psa!. xix. 8. 
 
 {n) 1 Cor. xiv. 24, 25; 2 Chron. xxxiv. 18, 19, 
 
 26—28. (o) Acts ii. 37, 41, and viii. 27—39. 
 
 (j5) 2 Cor. iiia8. (</) 2 Cor. x. 4— 6; Ilom. 
 
 vi. 17. (r) Matt. iv. 4, 7,10; Eph, vi. 16, 17 ; 
 
THE LARGER CATECHISM. 239 
 
 Rom. xvi. 25; 1 Cor. x. 11. (s) Acts xx. 31 ; 
 
 2 Tim. iii. 15—17. (0 Rom. xvi. 25 ; 1 Thess. 
 
 iii. 2, 10, 11, 13; Rom. xv. 4, x. 13—17, and 
 
 i. 16. 
 
 Q. 156. Is the word of God to be read by all ? — 
 
 A. Although all are not to be permitted to read the 
 
 word publicly to the congregation {u), yet all sorts of 
 
 people are bound to read it apart by themselves (w), 
 
 and with their families {x) ; to which end, the Holy 
 
 Scriptures are to be translated out of the original into 
 
 vulgar languages (3/). 
 
 (u) Deut. xxxi. 9, 11— 13 ; Neh. viii. 2, 3, and ix. 
 3 — 5. (w) Deut. xvii. 19; Rev. i. 3; John 
 
 T. 39 ; Isai. xxxiv. 16. {x) Deut. vi. 6—9 ; Gen. 
 xviii.l7, 19; Psal. Ixxviii. 5 — 7. (y) 1 Cor. 
 
 xiv. 6,9, 11,12,15,16,24, 27,28. 
 Q. 157. How is the word of God to be read ? — 
 A. The Holy Scriptures are to be read, with an high 
 and reverent esteem of them (z), with a firm persuasion 
 that they are the very word of God (a), and that he 
 only can enable us to understand them (6) ; with desire 
 to know, believe, and obey the will of God revealed 
 in them(f); with diligence (c?), and attention to the 
 matter and scope of them (e) ; with meditation (/), ap- 
 plication (g), self-denial {h), and prayer («). 
 
 (2) Psal. xix. 10; Neh. viii. 3 — 10; Exod. xxiv. 7; 
 2 Chron. xxxiv. 27; Isa. Ixvi. 2. («) 2 Pet. 
 
 i. 19 — 21. (b) Luke xxiv. 45; 2 Cor. iii. 
 
 13—16. (c) Deut. xvii. 19, 20. {d) Acts 
 
 xvii. 11. (e) Acts viii. 30, 34 ; Luke x. 26—28. 
 {/) Psal. i. 2, and cxix. 97. {g) 2 Chron. 
 
 xxxiv. 21. (/?) Prov. iii. 5; Deut. xxxiii. 3. 
 
 (t) Prov. ii. 1—7; Psal. cxix. 18 ; Neli. viii. 6, 8. 
 
 Q. 158. By whom is the word of God to be preached ? 
 — A. The word of God is to be preached only by such 
 as are sufficiently gifted (/c), and also duly approved and 
 called to that office (/). 
 
 (k) 1 Tim. iii. 2, 6 ; Eph. iv. 8—11 ; Hosea iv. 6 ; 
 
240 APPENDIX. 
 
 Mai. ii. 7; 2 Cor iii 6. (/) Jer. xiv. 1 5 ; 
 
 Horn. X. 15; Heb. v. 4; 1 Cor. xii. 28, 29; 
 1 Tim. iii. 10, iv. 14, and v. 22. 
 
 Q. 159. How is the word of God to he preached by 
 those that are called thereunto? — A. They that are 
 called to labour in the ministry of the word, are to 
 preach sourd doctrine (w?), diligently (/i), in season, 
 and out of season (o); plainly (jy), not in the enticing 
 words of man's wisdom, but in demonstration of the 
 Spirit and of power {q) ; faithfully (r) making known 
 the whole counsel of God (s) ; wisely {t) applying 
 themselves to the necessities and capacities of the 
 hearers (m) ; zealously (w), with fervent love to God (.r), 
 and the souls of his people (?/) ; sincerely {z) aiming 
 at his glory («), and their conversion (6), edification (c), 
 and salvation (d). 
 
 (w) Titus ii. 1 , 8. (w) Acts xviii. 25. (o) 2 Tim. 
 
 IV. 2. {p) 1 Cor. xiv. 19. (</) 1 Cor. ii, 4. 
 
 {r) Jer. xxiii. 28; 1 Cor. iv. 1, 2. (s) Acts 
 
 XX. 27. (0 Col. i. 28 ; 2 Tim. ii. 15. (u) 1 Cor. 
 
 iii. 2; Heb.v. 12 — 14; Luke xii. 42. (it;) Acts 
 
 xviii. 25. {x) 2 Cor. v. 13, 14 ; Phil. i. 15—17. 
 
 (?/) Col. iv. 12; 2 Cor. xii. 15. (z) 2 Cor. 
 
 ii. 17, and iv. 2. {a) 2 Thess. ii. 4—6 ; John 
 
 vii. 18. {b) 1 Cor. ix. 19—22. (c) 2 Cor. 
 
 xii. 19 ; Eph. iv. 12. {d) 2 Tim. iv. 16 ; Acts 
 
 xxvi. 16—18. 
 
 Q, 160. What is required of those that hear the word 
 preached? — A. It is required of those that hear the 
 word preached, that they attend upon it with dili- 
 gence (e), preparation ( /"), and prayer (g) ; examine 
 what they hear by the Scriptures {h); receive the truth 
 with faith {i), love (/c), meekness (/), and readiness of 
 mind(w), as the word of God (w) ; meditate (o) and 
 confer of it (p) ; hide it in their hearts (</), and bring 
 forth the fruit of it in their lives (r). 
 
 (e) Prov. viii. 34. (/) 1 Pet. ii. 1, 2 ; Luke 
 
 viii. 18. (g) Psal. cxix. 18 ; Eph. vi. 18, 19. 
 
THE LARGER CATECHISM. 241 
 
 (A) Actsxvii. 11. (i)Heb. iv. 2. (/c) 2 Thess. 
 ii. 10. (I) Jas. i. 21. (m) Acts xvii. 11. 
 
 (n) 1 Thess. ii. 13. (o) Luke ix. 44; Heb. ii, 1. 
 (p) Luke xxiv. 14; Deut. vi. 6, 7. {q) Prov. 
 
 ii. 1 ; Psal. cxix. 11. (r) Lukn viii. 1 5 ; 
 
 Jas. i 25. 
 Q. 161. How do the Sacraments become effectual 
 means of salvation ? — A. The Sacraments become effec- 
 tual means of salvation, not by any power in them- 
 selves, or any virtue derived from the piety and inten- 
 tion of him by wliom they are administered ; but only 
 by the working of the Holy Ghost, and the blessing of 
 Christ, by whom they are instituted (s). 
 
 (s) 1 Pet. iii. 21 ; Acts viii. 13, with 23 ; 1 Cor. iii. 
 
 6, 7, and xii, 13. 
 Q. 162. What is a sacrament? — A. A sacrament is 
 an holy ordinance instituted by Christ in his church (^), 
 to signify, seal, and exhibit (m), unto those that are 
 within the covenant of grace (w), the benefits of his 
 mediation {x) ; to strengthen and increase their faith, 
 and all other graces(3/) ; to oblige them to obedience(^); 
 to testify and cherish their love and communion one 
 with another (a), and to distinguish them from those 
 that are without (6) 
 
 {t) Gen. xvii. 7, 10 ; Exod. xii. ; Matt, xxviii. 19, and 
 xxvi. 27, 28. (u) Rom. iv. 11 ; 1 Cor. xi. 
 
 • 24, 25. (w) Rom. xv. 8 ; Exod. xii. 48. 
 
 (j:) Acts ii. 38 ; 1 Cor. x. 16. (i/) Rom. iv. 
 
 11 ; Gal. iii. 27. {z) Rom. vi. 3, 4 ; 1 Cor. 
 
 X. 21. (a) Eph. iv. 2—5 ; 1 Cor. xii. 13. 
 
 (6) Eph. ii. 11, 12 ; Gen. xxxiv. 14. 
 Q. 163. What are the parts of a sacrament? — A. The 
 parts of a sacrament are two ; the one an outward and 
 sensible sign, used according to Christ's own appoint- 
 ment ; the other an inward and spiritual grace thereby 
 signified (c). 
 
 (c) Malt. iii. 11; 1 Pet. iii. 21 ; Rom. ii. 28, 29. 
 Q. 164. How many sacraments hath Christ instituted 
 in his church under the New Testament ? — A. Under 
 R 
 
242 APPENDIX. 
 
 the New Testament Christ hath instituted in his church 
 
 only two sacraments, Baptism and the Lord's Supper(d). 
 
 {d) Matt, xxviii. 19; 1 Cor. xi. 20, 23; Matt. xxvi. 
 
 26—28, 
 Q. 165. What is Baptism? — A. Baptism is a sacra- 
 ment of the New Testament, wherein Christ hath or- 
 dained the washing with water, in the name of the 
 Father, and of the Son, and of the Holy Ghost (e), to 
 be a sign and seal of ingrafting into himself(/), of 
 remission of sins by his blood (g), and regeneration by 
 his Spirit {/i) ; of adoption (?), and resurrection unto 
 everlasting life (A") ; and whereby the parties baptized 
 are solemnly admitted into the visible church (/), and 
 enter into an open and professed engagement to be 
 wholly and only the Lord's (w). 
 
 (e) Matt, xxviii. 19. ( /) Gal. iii. 27. (g) Mark 
 
 i. 4 ; Rev. i. 5. * (A) Titus iii. 5 ; Eph. v. 26. 
 
 (i) Gal. iii. 26, 27. (k) 1 Cor. xv. 26 ; Rom. 
 
 vi. 5. (/) 1 Cor. xii. 13. (/«) Rom. vi. 4. 
 
 Q 166. Unto whom is Baptism to be administered ? 
 — A. Baptism is not to be administered to any that are 
 out of the visible church, and so strangers from the co- 
 venant of promise, till they profess their faith in Christ, 
 and obedience to him (?i) : but infants descending from 
 parents, either both, or but one of them, professing faith 
 in Christ, and obedience to him, are, in that respect, 
 within the covenant, and to be baptized (o). 
 
 (w) Acts viii. 36, 37, and ii. 38. (o) Gen. xvii. 
 
 7, 9, wiih Gal. iii. 9, 14, Col. ii. 11, 12, Acts ii. 
 
 38, 39, andRom.iv.il, 12; iCor. vii. 14; Matt. 
 
 xxviii. 19; Luke viii. 15, 16 ; Rom. xi. 16. 
 Q. 167. How is our Baptism to be improved by us ? 
 — A. The needful, but much neglected, duty of im- 
 proving our Baptism, is to be performed by us all our 
 life long, especially in the time of temptation, and when 
 we are present at the administration of it to others (jo) ; 
 by serious and thankful consideration of the nature of 
 it, and of the ends for which Christ instituted it, the 
 privileges and benefits conferred and sealed thereby, 
 
THE LARGER CATECHISM. 243 
 
 and our solemn vow made therein {q) ; by being 1mm- 
 bled for our sinful defilement, our falling short of and 
 walking contrary to the grace of baptism and our en- 
 gagements (r) ; by growing up to assurance of pardon 
 of sin, and of all other blessings sealed to us in that 
 sacrament (s) ; by drawing strength from the death and 
 resurrection of Christ, into whom we are baptized, for 
 the mortifying of sin, and quickening of grace (^); and 
 by endeavouring to live by faith (w), to have our conver- 
 sation in holiness and righteousness (if), as those that 
 have therein given up their names to Christ (x) ; and to 
 walk in brotherly love, as being baptized by the same 
 Spirit into one body ( j/). 
 
 (jt?) Col. ii. 11, 12 ; Uom. vi. 4, 6, 11. (g) Rom. 
 
 vi. 3—5. (r) 1 Cor. i. 11—13; Rom. vi. 2, 3. 
 
 (s) Rom. iv. 11, 12 ; 1 Pet. iii. 21. (t) Rom, 
 
 vi. 3—5. (u) Gal. iii. 26, 27. (w) Rom. 
 
 vi. 22. (x) Acts ii. 38. (i/) 1 Cor. xii 
 
 18, 25—27. 
 Q. 168. What is the Lord's Supper?— A. The Lord's 
 Supper is a sacrament of the New Testament {z), where- 
 in, by giving and receiving bread and wine, according 
 to the appointment of Jesus Christ, his death is shewed 
 forth; and they that worthily communicate, feed upon 
 his body and blood, to their spiritual nourishment and 
 growth in grace («); have their union and communion 
 with him confirmed (6) ; testify and renew their thank- 
 fulness (c) and engagement to God {d), and their mutual 
 love and fellowship each with other, as members of the 
 same mystical body(e). 
 
 {z) Luke xxii. 20. («) Matt. xxvi. 26—28; 1 Cor. 
 
 xi. 23—26. (6) 1 Cor. x. 16. (c) 1 Cor. 
 
 xi. 24— 26. (rf) 1 Cor, X. 14— 16, 21. 
 
 (e) 1 Cor.x 17. 
 Q. 169. How hath Christ appointed bread and wine 
 to be given and received in the sacrament of the Lord's 
 Supper? — A. Christ hath appointed the ministers of liis 
 word, in the administration of this sacrament of the 
 Lord's Supper, to set apart the bread and wme from 
 R 2 
 
244 APPENDIX. 
 
 common use, by the word of institution, thanksgiving 
 and prayer ; to take and break the bread, and to give 
 both the bread and wine to the communicants, who are, 
 by the same appointment, to take and eat the bread, 
 and to drink the wine, in thankful remembrance, that 
 the body of Christ was broken and given, and his blood 
 shed for them (f), 
 
 (/) 1 Cor. xi. 23, 24; Matt. xxvi. 26—28; Mark 
 xiv. 22—24; Luke xxii. 19, 20. 
 
 Q. 170. How do they that worthily communicate in 
 the Lord's Supper, feed upon the body and blood of 
 Christ therein .' — A. As the body and blood of Christ 
 are not corporally or carnally present in, with, under 
 the bread and wine in the Lord's Supper (g), ; and yet 
 are spiritually present to the faith of the receiver, no 
 less truly and really, than the elements themselves are 
 to their outv/ard senses (A); so they that worthily com- 
 municate in the sacrament of the Lord's Supper, do 
 therein feed upon the body and blood of Christ, not after 
 a corporal or carnal, but in a spiritual manner, yet 
 truly and really(i), while by faith they receive and apply 
 unto themselves Christ crucified, and all the benefits 
 of his death (/c). 
 
 (g) Acts iii. 21. (A) Matt. xxvi. 26, 28. (i) 1 Cor. 
 xi. 24—29. (/c) 1 Cor. x. 16. 
 
 Q. 171. How are they that receive the sacrament of 
 the Lord's Supper, to prepare themselves before they 
 come unto it? — A. They that receive the sacrament of 
 the Lord's Supper, are, before they come, to prepare 
 themselves thereunto by examining themselves (I), of 
 their being in Christ (?«), of their sins and wants (w), of 
 the truth and measure of their knowledge (o), faith (ja), 
 repentance (</), love to God and the brethren (r), cha- 
 rity to all men (s) ; forgiving those that have done them 
 wrong {t) ; of their desires after Christ (m), and of their 
 new obedience (w) ; and by renewing the exercise of 
 these graces (x), by serious meditation (^), and fervent 
 prayer {z). 
 
 (/) 1 Cor. xi. 28, (w) 2 Cor. xiii. 5. (n) 1 Cor. 
 
THE LARGER CATECHISM. 245 
 
 V. 7, compared with Exod xii. 15. (o) 1 Cor. 
 
 xi. 29. (p) 2 Cor. xiii. 5 ; Matt. xxvi. 28. 
 
 (<?) Zech. xii. 10 ; 1 Cor. xi. 31. (r) 1 Cor. 
 
 X. 16, 17; Acts ii. 46, 47. (s) 1 Cor. v. 8, 
 
 and xi. 18, 20. {i) Matt. v. 23, 24. (u) Isai. 
 Iv. 1 ; John vii. 37. {w) 1 Cor. v. 7, 8. 
 
 (jr) 1 Cor. xi. 25, 26, 28 ; Heb. x. 21, 22, 24 ; Psal. 
 xxvi. 6. (3/) 1 Cor. xi. 24, 25. (2) 2 Chron. 
 XXX. 18,19; Matt. xxvi. 26. 
 Q.172. May one who doubteth of his being in Christ, 
 or of his due preparation, come to the Lord's Supper? 
 — A. One who doubteth of his being in Christ, or of 
 his due preparation to the sacrament of the Lord's 
 Supper, may have true interest in Christ, though he be 
 not yet assured thereof («) ; and in God's account hath 
 it, if he be duly affected with the apprehension of the 
 want of it (6); and unfeignedly desires to be found in 
 Christ (c), and to depart from iniquity (</) ; in which 
 case, because promises are made, and this sacrament 
 is appointed for the relief even of weak and doubting 
 Christians (e), he is to bewail his unbelief (/), and la- 
 bour to have his doubts resolved {g) ; and so doing he 
 may and ought to come to the Lord's Supper, that he 
 may be further strengthened (A). 
 
 (o) Isai. 1. 10 ; 1 John v. 13 ; Psal Ixxxviii. through- 
 out, and Ixxi. 1 — 12 ; Jonah ii. iv. 7. (fc) Isai. 
 liv. 7— 10 ; Matt. v. 3, 4; Psal. xxxi. 22, and Ixxiii. 
 13, 22, 23. (c) Phil. iii. 8, 9 ; Psal. x. 17, and 
 xlii. 1,2,5,11. {d) 2 Tim. ii. 19; Isai. 1. 10; 
 
 Psal. Ixvi. 18—20. (e) Isai. xl. 1 1, 29, 31 ; 
 
 Matt. xi. 28, xii. 20, and xxvi. 28. (/) Mark 
 
 ix. 24. {g) Acts ii. 37, and xvi. 30. {h) Rom. 
 xi. ; 1 Cor. xi. 28. 
 Q. 173. May any, who profess the faith, and desire 
 to come to the Lord's Supper, be kept from it? — 
 A. Such as are found to be ignorant or scandalous, not- 
 withstanding the profession of the faith, and desire to 
 come to the Lord's Supper, may and ought to be kept 
 from that sacrament, by the power which Christ hath 
 
246 APPENDIX. 
 
 left in his church (i), until they receive instruction, and 
 manifest their reformation {k). 
 
 (i) 1 Cor. xi. 27, to the end, compared with Matt. 
 
 vii. 6; 1 Cor. v.; Jude 23; 1 Tim. v. 22. 
 
 (/c) 2 Cor. ii. 7. 
 Q. 174. What is required of them that receive the 
 sacrament of the Lord's Supper, in the time of the ad- 
 ministration of it? — A. It is required of them that re- 
 ceive the sacrament of the Lord's Supper, that during 
 the time of the administration of it, with all holy rever- 
 ence and attention they wait upon God in that ordi- 
 nance (/), diligently observe the sacramental elements 
 and actions (wi), heedfully discern the Lord's body(n), 
 and affectionately meditate on his death and suffer- 
 ings (o), and thereby stir up themselves to a vigorous 
 exercise of their graces {p), in judging themselves (9), 
 and sorrowing for sin(r); in earnest hungering and 
 thirsting after Christ (s) ; feeding on him by faith (t), 
 receiving of his fulness (w), trusting in his merits (w), 
 rejoicing in his love {x), giving thanks for his grace (3/) ; 
 in renewing of their covenant with God (;2:), and love to 
 all the saints (a). 
 
 {I) Lev. X. 3 ; Heb. xii. 28 ; Psal. v. 7 ; 1 Cor. xi. 
 
 17, 26, 27. (m) Exod. xxiv. 8, compared with 
 
 Matt. xxvi. 28. (w) 1 Cor. xi. 29. (0) Luke 
 
 xxii.l9. {p) 1 Cor. xi. 26, and x. 3—5, 11, 14. 
 
 (q) 1 Cor. xi. 31 . (r) Zech. xii. 10, (s) Rev. 
 
 xxii. 17. (^) John vi. 35. (m) John i. 16. 
 
 (w) Phil. iii. 9. (.r) Psal. Ixiii. 4, 5 ; 2 Chron. 
 
 XXX. 21. (3/) Psal. xxii. 26. {z) Jer. 1. 5 ; 
 
 Psal. I. 5. (a) Acts ii. 42. 
 
 Q. 175. What is the duty of Christians, after they 
 have received the sacrament of the Lord's Supper ? — 
 A. The duty of Christians, after they have received the 
 sacrament of the Lord's Supper, is seriously to consider 
 how they have behaved themselves therein, and with what 
 success (i); if they find quickening and comfort, to 
 bless God for it (c), beg the continuance of it (c?), watch 
 against relapses (e), fulfil their vows (/), and encourage 
 
THE LARGER CATECHISM. 247 
 
 themselves to a frequent attendance on that ordinance(^); 
 but, if they find no present benefit, more exactly to re- 
 view their preparation to, and carriage at, the sacra- 
 ment (//) : in both which, if they can approve themselves 
 to God and their own consciences, they are to wait for 
 the fruit of it in due time(i); but if they see they have 
 failed in either, they are to be humbled (/c), and to attend 
 upon it afterward with more care and diligence (/). 
 (6) Psal. xxviii. 7, and Ixxxv. 8 ; 1 Cor. xi. 17, 30, 31. 
 
 (c) 2 Chron xxx. 21—26; Acts ii. 42, 46, 47. 
 
 (d) Psal. xxxvi. 10; Cant, iii.4; 1 Chron. xxix. 18. 
 
 (e) 1 Cor. X. 3—5, 12. ( /") Psal. 1. 14. 
 (g) 1 Cor. xi. 25, 26 ; Acts ii. 42, 46. {h) Cant. 
 V. 1 — 6. (i) Psal. cxxiii. 1, 2, and xlii. 5, 8 ; 
 Psal. xliii. 3 — 5, (/c) 2 Chron. xxx. 18, 19; 
 Isai. i. 16, 18. (0 2 Cor. vii. 11 ; 1 Chron. 
 XV. 12 — 14. 
 
 Q. 176. Wherein do the sacraments of Baptism and 
 the Lord's Supper agree? — A. The sacraments of Bap- 
 tism and the Lord's Supper agree, in that the author of 
 both is God(/»), the spiritual part of both is Christ, and 
 his benefits (^^) ; both are seals of the same covenant (o), 
 are to be dispensed by ministers of the Gospel, and by 
 none other (/>), and to be continued in the church of 
 Christ until his second coming (q). 
 
 (jn) Matt, xxviii. 19 ; 1 Cor. xi. 23. (n) Rom. 
 
 vi 3, 4 ; 1 Cor. x. 16. (o) Rom. iv. 1 1, com- 
 
 pared with Col. ii. 11, 12; Matt. xxvi. 27, 28. 
 Ip) John i. 33; Matt, xxviii. 19; 1 Cor. xi. 23; 
 and iv. 1 ; Heb. v. 4. {q) Matt, xxviii. 19, 20; 
 1 Cor. xi. 26. 
 Q. 177. Wherein do the sacraments of Baptism and 
 the Lord's Supper differ? — A. The sacraments of Bap- 
 tism and the Lord's Supper differ, in that Baptism is to 
 be administered but once with water, to be a sign and 
 seal of our regeneration and ingrafting into Christ (r), 
 and that even to infants (.s) ; whereas the Lord's Supper 
 is to be administered often in the elements of bread and 
 wine, to represent and exhibit Christ as spiritual nou- 
 
248 APPENDIX. 
 
 rishment to the soul (#), and to confirm our continuance 
 and growth in him (u), and that only to such as are of 
 years and ability to examine themselves (w). 
 
 (r) Matt. iii. 11 ; Titus iii. 5; Gal. iii. 27. (s) Gen. 
 
 xvii. 7, 9 ; Acts ii. 38, 39 ; 1 Cor. vii. 14. (0 1 Cor. 
 
 xi. 23—26. (u) 1 Cor. x. 16. {w) 1 Cor. 
 
 xi. 28, 29. 
 
 Q. 178. What is Prayer? — A. Prayer is an offering 
 
 up of our des.res unto God(j'), in the name of Christ(3/), 
 
 by the help of his Spirit(2:),with confession of our sins(a), 
 
 and thankful acknowledgment of his mercies (6). 
 
 (x) Psal. Ixxxii. 8. {y) John xvi. 23. {z) Rom. 
 viii. 26. {a) Psal. xxxii. 5, 6 ; Dan. ix. 4. 
 
 {b) Phil. iv. 6. 
 Q. 179. Are we to pray unto God only? — A. God 
 only being able to search the hearts (c), hear the re- 
 quests (c?), pardon the sins (e), and fulfil the desires of 
 all (f), and only to be believed in (g) and worshipped 
 with religious worship {h), prayer, which is a special 
 part thereof (i), is to be made by all to him alone (/c), 
 and to none others (/). 
 
 (c) 1 Kings viii. 39; Acts i. 24; Rom. viii. 27. 
 
 (d) Psal. Ixv. 2. (e) Micah vii. 1 8. (/) Psal. 
 
 cxlv. 18, 19. ig) Rom. x. 14. (A) Matt. 
 
 iv. 10. (0 1 Cor. i. 2. (/c) Psal. 1. 15. 
 
 (0 Rom. x. 14. 
 
 Q 180. What is it to pray in the name of Christ? — 
 
 A, To pray in the name of Christ, is, in obedience to 
 
 his command, and in confidence on his promises, to ask 
 
 mercy for his sake (m) ; not by bare mentioning of his 
 
 name(w), but by drawing our encouragement to pray, 
 
 and our boldness, strength, and hope of acceptance in 
 
 prayer, from Christ and liis mediation (o). 
 
 {7n) John xiv. 13, 14, and xvi. 24; Dan. ix. 17. 
 
 (n) Matt. vii. 21. (o) Heb. iv. 14— 16 ; 1 John 
 
 V. 13—15. 
 
 Q. 181. Why are we to pray in the name of Christ? 
 
 — A. The sinfulness of man, and his distance from God 
 
 by reason thereof, being so great, as that we can have 
 
THE LARGER CATECHISM. 249 
 
 no access into his presence without a Mediator (p), and 
 there being none in heaven or earth appointed to, or fit 
 for that glorious work, but Christ alone (7), we are to 
 pray in no other name but his only (r). 
 
 (p) John xiv. 6 ; Isai. lix. 2 ; Eph. iii. 12. (9) John 
 vi. 27; Heb. vii. 25—27; 1 Tim. ii. 5. (r) Col. 
 iii. 17; Heb. xiii.15. 
 Q= 182. How doth the Spirit help us to pray? — 
 A. We not knowing what to pray for as we ought, the 
 Spirit helpeth our infirmities, by enabling us to under- 
 stand both for whom and what, and how prayer is to be 
 made ; and by working and quickening in our hearts 
 (although not in all persons, nor at all times in the same 
 measure) those apprehensions, affections, and graces, 
 which are requisite for the right performance of that 
 duty {s). 
 
 (s) Rom. viii. 26, 27 ; Psal. x. 1-7 ; Zech. xii. 10. 
 Q. 183. For whom are we to pray? — A. We are to 
 pray for the whole church of Christ upon earth (^), for 
 magistrates {u) and ministers (w), for ourselves (.r), our 
 brethren (3/), yea, our enemies {z), and for all sorts of 
 men living (a), or that shall live hereafter (b) ; but not 
 for the dead (c), nor for those that are known to have 
 sinned the sin unto death (f/). 
 
 {t) Eph. vi. 18; Psal. xxviii. 9. (m) 1 Tim. ii. 
 
 1, 2. (uj) Col. iv. 2. (x) Gen. xxxii. 11. 
 
 (^) Jas. V. 16. (z) Matt. v. 44. (a) 1 Tim. 
 
 ii. 1, 2. (b) John xvii. 20 ; 2 Sam. vii. 29. 
 
 (c) 2 Sam. xii. 21—23. {d) 1 John v. 16. 
 
 Q. 184. For what things are we to pray? — A. We 
 
 are to pray for all things tending to the glory of God(e), 
 
 the welfare of the church (/), our own(g), or other's 
 
 good (A), but not for any thmg that is unlawful (i). 
 
 (e) Matt. vi. 9. (/) Psal. Ii. 18, and cxxii. 6. 
 
 (g) Matt. vii. 11. (A) Psal. cxxv. 4. (i) 1 John 
 
 V. 14. 
 
 Q. 185. How are we to pray? — A. We are to pray, 
 
 with an awful apprehension of the majesty of God (/c), 
 
 and deep sense of our own unworthiness (/), neces- 
 
250 APPENDIX. 
 
 sities(m), and sins (n), with penitent (o), thankful (js), 
 and enlarged hearts {q) ; with understanding (r), faith(«), 
 sincerity (^), fervency (w), love(w), and perseverance (ar) 
 waiting upon him ( ?/), with humble submission to his 
 will {z). 
 
 (k) Eccles. V. 1. (Z) Gen. xviii. 27, and xxxii. 10. 
 
 {?n) Luke xv. 17 — 19. (n) Luke xviii. 13, 14. 
 
 (o) Psal. li. 17. (p) Phil. iv. 6. (g) 1 Sam. 
 
 i. 15, and ii. 1. (r) 1 Cor. xiv. 15. (s) Mark 
 
 xi. 24 ; Jas. i. 6. (^ Psal. cxlv. 18, and xvii. 1. 
 
 («) Jas. V. 16. (w) 1 Tim. ii. 8. (x) Eph. 
 
 vi. 18. (?/) Micah vii. 7. (z) Malt. xxvi. 39. 
 
 Q. 186. What rule hath God given for our direction 
 
 in the duty of prayer? — A. The whole word of God is 
 
 of use to direct us in the duty of praying (a) ; but the 
 
 special rule of direction is that form of prayer which 
 
 our Saviour Christ taught his disciples, commonly called 
 
 "The Lord's Prayer (^y 
 
 (a) 1 John v. 14. (i) Matt. vi. 9—13; Luke 
 
 xi. 2—4. 
 Q. 187. How is the Lord's Prayer to be used? — 
 A. The Lord's Prayer is not only for direction, as a pat- 
 tern according to which we are to make other prayers, 
 but may also be used as a prayer, so that it be done 
 with understanding, faith, reverence, and other graces 
 necessary to the right performance of the duty of 
 prayer (c). 
 
 (c) Matt. vi. 9, with Luke xi. 2. 
 Q. 188. Of how many parts doth the Lord's Prayer 
 consist? — A. The Lord's Prayer consists of three parts; 
 a preface, petitions, and a conclusion. 
 
 Q. 189. What doth the preface of the Lord's Prayer 
 teach us ? — A. The preface of the Lord's Prayer, con- 
 tained in these words, " Our Father, which art in hea- 
 ven (J)," teacheth us, when we pray, to draw near to 
 God with confidence of his fatherly goodness, and our 
 interest therein (e) ; with reverence, and all other child- 
 like dispositions (/), heavenly affections (g), and due 
 apprehensions of his sovereign power, majesty, and 
 
THE LARGER CATECHISM. 251 
 
 gracious condescension {h) ; as also to pray with and 
 for others (i). 
 
 (d) Matt. vi. 9. (e) Luke xi. 13 ; Rom. viii. 15. 
 
 (/) Isai. Ixiv. 9. (g) Psal. cxxiii. 1 ; Lam. 
 
 iii. 41. (A) Isai. Ixiii. 15, 16 ; Neh. i. 4—6. 
 
 (i) Acts xii. 5. 
 Q. What do we pray for in the first petition? — A. In 
 the first petition,which is, " Hallowed be thy Name(/c)," 
 acknowledging the utter inability and indisposition that 
 is in ourselves and all men to honour God aright (/), we 
 pray, that God would by his grace enable and incline 
 us and others to know, to acknowledge and highly to 
 esteem him (w), his titles (n), attributes (o), ordinances, 
 word (p), works, and whatsoever he is pleased to 
 make himself known hy(g), and to glorify him in 
 thought, word (r), and deed (s) ; that he would prevent 
 and remove atheism (^), ignorance (m), idolatry (w), pro- 
 faneness (.r), and whatsover is dishonourable to him(_y); 
 and by his overruling providence, direct and dispose 
 all things to his own glory (z). 
 
 (k) Matt. vi. 9. {l) 2 Cor. iii. 5 ; Psal. li. 15. 
 
 (w) Psal. Ixvii. 2, 3. (n) Psal. Ixxxiii. 18. 
 
 (o) Psal. Ixxxvi. 10—13, 15. (p) 2 Thess. iii. 1 ; 
 
 Psal. cxlvii. 19, 20, and cxxxviii. 1 — 3 ; 2 Cor. ii. 
 
 14, 15. {cj) Psal. cxlv. throughout, and viii. 
 
 throughout. (r) Psal. ciii. l,and xvi. 14. 
 
 (s) Phil. i. 9, 11. (0 Psal. Ixvii. 1—4. 
 
 (u) Eph. i. 17, 18. (w) Psal. xcvii. 7. (x) PsaL 
 
 Ixxiv. 18, 22, 23. (3/) 2 Kings xix. 15, 16. 
 
 (z) 2 Chron. xx. 6, 10 — 12 ; Psal. Ixxxiii. through- 
 out, and cxl. 4, 8. 
 Q. 191. What do we pray for in the second petition? 
 — A. In the second petition, which is, " Thy kingdom 
 come (a)," acknowledging ourselves and all mankind to 
 be by nature under the dominion of sin and Satan (b), 
 we pray, that the kingdom of sin and Satan may be 
 destroyed (c) ; the Gospel propagated throughout the 
 world (d) ; the Jews called (e) ; the fulness of the Gen- 
 tiles brought in(/); the church furnished with all 
 
252 APPENDIX. 
 
 Gospel officers and ordinances (g), purged from cor- 
 ruption (h), countenanced and maintained by the civil 
 magistrate (i) ; that the ordinances of Christ may be 
 purely dispensed, and made effectual to the converting 
 of those that are yet in their sins, and the confirming, 
 comforting, and building up of those that are already 
 converted (A:); that Christ would rule in our hearts here(Z), 
 and hasten the time of his second coming, and our 
 reigning with him for ever (;??) ; and that he would be 
 pleased so to exercise the kingdom of his power in all 
 the world, as may best conduce to these ends (n). 
 (a) Matt. vi. 10. (6) Eph. ii. 2, 3. (c) Psal. 
 
 Ixviii. i. 18; Rev. xii. 10, 11. (t?) 2 Thess. iii. 1. 
 
 (e) Rom. X. 1. (/) John xvii. 19, 20; Rom. 
 
 xi. 25, 26 ; Psal. Ixvii. throughout. {g) Matt. 
 
 ix. 38 ; 2 Thess. iii. 1. {h) Mai. i. 11 ; Zeph. 
 
 iii. 9. (0 1 Tim. ii. 1, 2. (k) Acts iv. 
 
 29, 30; Eph. vi. 18-20; Rom. xv. 29, 30, 32; 
 
 2 Thess. i. 11, and ii.l6, 17. (/) Eph. iii. 14—21. 
 
 (m) Rev. xxii. 20. {n) Isai. Ixiv. 1, 2 ; Rev. 
 
 iv. 8—11. 
 Q. 192. What do we pray for in the third petition? 
 — A, In the third petition, which is, "Thy will be done 
 on earth as it is in heaven (o)," acknowledging, that by 
 nature we and all men are not only utterly unable and 
 unwilling to know and to do the will of God (p), but 
 prone to rebel against his word (7), to repine and mur- 
 mur against his providence (r), and wholly inclined to 
 do the will of the flesh, and of the devil (s) ; we pray 
 that God would by his Spirit take away from ourselves 
 and others all blmdness(^), weakness (z/), indisposed- 
 ness (w), and perverseness of heart (x) ; and by his grace 
 make us able and willing to know, do, and submit to his 
 will in all things(3/), with the like humility (z), cheerful- 
 ness(a), faiihfulness(6), diligence(c), zeal(^), sincerity(e), 
 and constancy (/), as the angels do in heaven (g). 
 (0) Matt. vi. 10. {p) Rom. vii. 18 ; Job xxi. 14 ; 
 
 1 Cor. ii. 14. (</) Matt. viii. 7. (r) Exod. 
 
 xvii. 7; Numb. xiv. 2. (s) Eph. ii. 2. {t) Eph. 
 
THE LARGER CATECHISM. 253 
 
 i. 17, 18. (m) Eph. iii. 16. (w) Matt, 
 
 xxvi. 40, 41. (/) Jer. xxxi. 18,19. {y) Psal. 
 cxix. 1, 8, .5, 36 ; Acts xxi. 14. {z) Micah vi. 8. 
 (a) Psal. c. 2 ; Job *i. 21 ; 2 Sam. xv. 25, 26. 
 (h) Isai. xxxviii. 3. (c) Psal. cxix. 4, 5. {d) Rom. 
 xii. 1. (e) Psal cxix. 80. (/) Psal. cxix. 
 
 112. {g) Isai. vi. 2, 3; Psal. ciii. 20, 21 ; 
 
 Matt, xviii. 10. 
 Q. 193. What do we pray for in the fourth petition? 
 — A. In the fourth petition, which is, " Give us this 
 day our daily bread (A)," acknowledging, that in Adam, 
 and by our sin, we have forfeited our right to all the 
 outward blessings of this life, and deserve to be wholly 
 deprived of them by God, and to have them cursed to 
 us in the use of them (i) ; and that neither they of them- 
 selves are able to sustain us (/c), nor we to merit (/), or 
 by our own industry to procure them(m), but prone to 
 desire (w), get(o), and use them unlawfully (/?); we 
 pray for ourselves and others, that both they and we, 
 waiting upon the providence of God from day to day, 
 in the use of lawful means, may, of his free gift, and 
 as to his fatherly wisdom shall seem best, enjoy a com- 
 petent portion of them {q), and have the same continued 
 and blessed unto us in our holy and comfortable use of 
 them (r), and contentment in them (s), and be kept from 
 all things that are contrary to our temporal support and 
 comfort (J). 
 
 {h) Matt. vi. 11. (j) Gen. ii.l7, and iii.l7; Rom. 
 viii. 20—22; Jer. v. 25; Deut. xxviii. 15, to the 
 end. (/c) Deut. viii. 3. (/) Gen. xxxii. 10. 
 
 (w.) Deut. viii. 17, 18. {n) Jer. vi. 13 ; Mark 
 
 vii. 21, 22. (o) Hos. xii, 7. {p) Jas. iv. 3. 
 
 {q) Gen. xliii. 12 — 14, and xxviii. 20 ; Eph. iv. 28 ; 
 2 Thess. iii. 11, 12 ; Phil. iv. 6. (r) 1 Tim. 
 
 iv. 3—5. (s) 1 Tim. vi. 6—8. {t) Prov. 
 
 XXX. 8, 9. 
 Q. 194. What do we pray for in the fifth petition? — 
 A. In the fifth petition, which is, " Forgive us our debts 
 
254 APPENDIX. 
 
 as we forgive our debtors (?^)/' acknowledging, that we 
 and all others are guilty both of original and actual sin, 
 and thereby become debtors to the justice of God, and 
 that neither we nor any other creature can make the 
 least satisfaction for that debt (w) ; we pray for ourselves 
 and others, that God of his free grace would, through 
 the obedience and satisfaction of Christ, apprehended 
 and applied by faith, acquit us both from the guilt 
 and punishment of sin (.r), accept us in his beloved (3/), 
 continue his favour and grace to us (z), pardon our 
 daily failings (a), and fill us with peace and joy, in 
 giving us daily more and more assurance of forgive- 
 ness {b) ; which we are the rather emboldened to ask, 
 and 'encouraged to expect, when we have this testimony 
 in ourselves, that we from the heart forgive others their 
 offences (c). 
 
 (m) Matt. vi. 12. (iv) Rom. iii. 9 — 21 ; Matt, 
 
 xviii. 24, 25 ; Psal. cxxx. 3, 4. (x) Rom iii. 
 
 24—26; Heb. ix. 22. (3/) Eph. i. 6, 7. 
 
 {z) 2 Pet. i. 2, 3. (a) Hosea xiv. 2; Jer. 
 
 xiv. 7. {b) Rom. xv. 13 ; Psal. li. 7—10, 12. 
 
 (c) Luke xi. 4 ; Matt vi. 14, 15, and xviii. 35. 
 Q. 195. What do you pray for in the sixth petition ? 
 — A. In the sixth petition, which is, "And lead us not 
 into temptation, but deliver us from evil (c?)," acknow- 
 ledging, that the most wise, righteous, and gracious 
 God, for divers holy and just ends, may so order 
 things, that we may be assaulted, foiled, and for a time 
 led captive by temptations (e); that Satan (y), the 
 world {g), and the flesh, are ready powerfully to draw 
 us aside, and ensnare us (/t) ; and that we, even after 
 he pardon of our sins, by reason of our corruption (i), 
 weakness, and want of watchfulness (A;), are not only 
 subject to be tempted, and forward to expose ourselves 
 unto temptations (/), but also of ourselves unable and 
 unwilling to resist them, to recover out of them, and 
 to improve them (m), and worthy to be lefc under the 
 power of them {n) ; we pray, that God would so over- 
 
THE LARGER CATECHI3M. 255 
 
 rule the world, and all in it(o), subdue the flesh (p), 
 and restrain Satan (g), order all things (r), bestow and 
 bless all means of grace (s), and quicken us to watch- 
 fulness in the use of them, and we and all his people 
 may by his providence be kept from being tempted 
 to sin (t); or, if tempted, that by his Spirit we may be 
 powerfully supported and enabled to stand in the hour 
 of temptation {u) ; or, when fallen, raised again and re- 
 covered out of it {w), and have a sanctified use and 
 improvement thereof (a); that our sanctification and 
 salvation may be perfected (i/), Satan trodden under our 
 feet (c), and we fully freed from sin, temptation, and all 
 evil for ever (a). 
 
 {d) Matt. vi. 13. (e) 2 Chron. xxxii. 31. 
 
 (/) 1 Chron xxi. 1. {g) Luke xxi. 34 ; Mark 
 
 iv. 19. {h) Jas. i. 14. (i) Gal. v. 17. 
 
 {k) Matt. xxvi. 41. (/) Matt. xxvi. 69—72 ; 
 
 Gal. ii. 11—15; 2 Chron. xviii. 3, with xix. 2. 
 
 (w/) Rom.vii. 23, 24 ; 1 Chron. xxi. 1—4; 2 Chron. 
 
 xvi. 7—10. {ti) Psal. Ixxxi. 11,12. (o) John 
 
 xvii. 15. (p) Psal. li 10, and cxix. 133. 
 
 {q) 2 Cor. xii. 7, 8. (r) 1 Cor. x. 12, 13. 
 
 (s) Heb. xiii. 20, 21. (0 M^tt. xxvi. 41 ; Psal. 
 
 xix. 13. (m) Eph. iii. 14—17; 1 Thess. iii. 13 ; 
 
 Jude 24. (it)) Psal. li. 12. (x) 1 Pet. 
 
 V. 8, 10. iy) 2 Cor. xiii. 7, 9. (z) Rom. 
 
 xvi. 20 ; Zech. iii. 2 ; Luke xxii. 31,32. {a) John 
 
 xvii. 15; 1 Thess. v. 23. 
 
 Q. 196. What doth the conclusion of the Lord's 
 Prayer teach us ? — A. The conclusion of the Lord's 
 Prayer, which is, " For thine is the kingdom, the 
 power, and the glory, for ever. Amen (6)," teacheth 
 us to enforce our petitions with arguments (c), which 
 are to be taken, not from any worthiness in ourselves, 
 or in any other creature, but from God(f/); and with 
 our prayers to join praises (e) ; ascribing to God alone 
 eternal sovereignty, omnipotency, and glorious ex- 
 cellency (/); in regard whereof, as he is able and will- 
 
256 APPENDIX. 
 
 ing to help us (g) ; so we by faith are emboldened 
 to plead with him(A), that he would fulfil our requests(z). 
 And to testify this our desire and assurance, we say, 
 An\en(/<;). 
 
 (fc) Matt.vi. 23. (c) Rom- xv. 30. {d) Dan. 
 
 ix. 4, 7—9, 16—19. (e) Phil. iv. 6. (/) 1 Chron. 
 
 xxix. 10 — 13. {g) Eph. iii. 20, 21 ; Luke 
 
 xi. 13. (A) 2 Chron. xx. 6, 11. (i) 2 Chron. 
 
 xiv. 11. (/c) 1 Cor. xiv. 16 ; Rev. xxii. 20, 21. 
 
 FINIS. 
 
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 Gough Square, London. 
 
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