ministered, and discipline executed according to the Word of God,
be the certain and infallible signs of the true Kirk; yet do we not
so mean that every particular person joined with such a company,
is an elect member of Christ Jesus. For we acknowledge and confess
that darnel, cockle, and chaff may be sown, grow, and in great
abundance lie in the midst of the wheat; that is, the reprobate may
be joined in the society of the elect, and may externally use with
them the benefits of the Word and Sacraments; but such, being but
temporal professors in mouth and not in heart, do fall back and
do not continue to the end; and therefore have they no fruit of
Christ's death, resurrection, nor ascension. But such as with heart
unfeignedly believe, and with mouth boldly confess the Lord Jesus,
as before we have said, shall most assuredly receive these gifts;
first, in this life, remission of sins, and that by faith only in
Christ's blood, insomuch that, albeit sin remain and continually
abide in these our mortal bodies, it is not imputed unto us, but is
remitted and covered with Christ's justice. Secondly, in the general
judgment there shall be given to every man and woman resurrection
of the flesh; for the sea shall give her dead, the earth those that
therein be inclosed; yea, the Eternal, our God, shall stretch out
His hand upon dust, and the dead shall arise incorruptible, and that
in the substance of the self-same flesh that every man now bears,
to receive, according to their works, glory or punishment. For such
as now delight in vanity, cruelty, filthiness, superstition, or
idolatry, shall be adjudged to the fire inextinguishable, in the
which they shall be tormented for ever, as well in their own bodies,
as in their souls, which now they give to serve the Devil in all
abomination. But such as continue in well-doing to the end, boldly
professing the Lord Jesus, [we constantly believe that they shall
receive glory, honour and immortality, to reign for ever in life
everlasting with Christ Jesus,] to whose glorified body all His
elect shall be made like, when He shall appear again to judgment,
and shall render up the kingdom to God His Father, who then shall
be, and ever shall remain all in all things, God blessed for ever:
To whom, with the Son, and with the Holy Ghost, be all honour and
glory, now and ever. Amen.
_Arise, O Lord, and let Thy enemies be confounded: Let them flee
from Thy presence that hate Thy godly name: Give Thy servants
strength to speak Thy Word in boldness: and let all nations attain
to Thy true knowledge._
These Acts and Articles were read in face of Parliament and
ratified by the Three Estates of the Realm at Edinburgh, on the
17th day of August in the year of God 1560.
THE BOOK OF DISCIPLINE.[245]
[245] In a Preface, the compilers addressed themselves to the
Great Council of Scotland, "now admitted to the Regiment, by the
Providence of God," acknowledging instructions, received on 29th
April 1560, to commit to writing their Judgments touching the
Reformation of Religion. The book is offered "for common order
and uniformity to be known in this Realm, concerning Doctrine,
Administration of Sacraments [Election of Ministers, Provision for
their Sustentation], Ecclesiastical Discipline, and Policy of the
Kirk." The Lords are desired neither to admit anything which God's
plain Word shall not approve, nor yet to reject such ordinances as
equity, justice, and God's Word do specify. Cf. pp. 217, 243 _supra_.
I. Of Doctrine.
Seeing that Christ Jesus is He whom God the Father has commanded
only to be heard and followed of His sheep, we urge it necessary
that His Evangel be truly and openly preached in every kirk and
assembly of this realm; and that all doctrine repugning to the same
be utterly suppressed as damnable to man's salvation.
Lest upon this generality ungodly men take occasion to cavil, this
we add for explication. By preaching of the Evangel, we understand
not only the Scriptures of the New Testament but also of the Old; to
wit, the Law, Prophets, and Histories, in which Christ Jesus is no
less contained in figure, than we have Him now expressed in verity.
And, therefore, with the Apostle we affirm, that all Scripture
inspired of God is profitable to instruct, to reprove, and to
exhort. In which books of Old and New Testaments we affirm that all
things necessary for the instruction of the Kirk, and to make the
man of God perfect, are contained and sufficiently expressed.
By the contrary doctrine, we understand whatsoever men, by laws,
councils, or constitutions have imposed upon the consciences of
men, without the expressed commandment of God's Word; such as vows
of chastity, forswearing of marriage, binding of men and women to
several and disguised apparels, to the superstitious observation
of fasting days, difference of meat for conscience' sake, prayer
for the dead, and keeping of holy days of certain saints commanded
by man, such as be all those that the Papists have invented, as
the feasts, as they term them, of apostles, martyrs, virgins, of
Christmas, circumcision, epiphany, purification, and other fond
feasts of our Lady. Which things, because in God's Scriptures they
neither have commandment nor assurance, we judge utterly to be
abolished from this realm; affirming farther, that the obstinate
maintainers and teachers of such abominations ought not to escape
the punishment of the civil magistrate.
II. Of Sacraments.
To the true preaching of the holy Evangel of Christ Jesus it is
necessary that His holy Sacraments be annexed, and truly ministered,
as seals and visible confirmations of the spiritual promises
contained in the Word. These be two, to wit, Baptism and the
Holy Supper of the Lord Jesus; which are rightly ministered when
the people, before the administration of the same, are plainly
instructed by a lawful minister, and put in mind of God's free grace
and mercy, offered unto the penitent in Christ Jesus; when God's
promises are rehearsed, the end and use of the Sacraments declared,
and that in such a tongue as the people do understand; when,
farther, to them is nothing added, from them nothing diminished, and
in their practice nothing changed from the institution of the Lord
Jesus and practice of His holy Apostles.
Albeit the order of Geneva, which now is used in some of our kirks,
is sufficient to instruct the diligent reader how both these
Sacraments may be rightly ministered; yet, that a uniformity be
kept, we have thought good to add the following as superabundant.
In Baptism, we acknowledge nothing to be used except the element of
water only; that the Word and declaration of the promises ought to
precede we have already said. Wherefore, whosoever presumeth in
baptism to use oil, salt, wax, spittle, conjuration or crossing,
accuseth the perfect institution of Christ Jesus of imperfection;
for it was void of all such inventions devised by men. And such as
would presume to alter Christ's perfect ordinance you ought severely
to punish.
The Table of the Lord is then most rightly ministered when it
approacheth most nigh to Christ's own action. But plain it is that
at that Supper, Christ Jesus sat with His disciples, and therefore
do we judge, that sitting at a table is most convenient to that holy
action; that bread and wine ought to be there; that thanks ought to
be given; distribution of the same made; and commandment given that
the bread should be taken and eaten; and that all should likewise
drink of the cup of wine, with declaration what both the one and
the other is, we suppose no godly man will doubt. As touching the
damnable errors of the Papists, who can defraud the common people
of the one part of that holy Sacrament, to wit, of the cup of the
Lord's blood, we suppose their error to be so manifest that it
needeth no confutation; neither yet intend we to confute anything in
this our simple confession; but to offer public disputation to all
that list to oppugn anything affirmed by us.
That the minister break the bread and distribute the same to those
that be next unto him, commanding the rest, every one with reverence
and sobriety, to break with other, we think nighest to Christ's
action, and to the perfect practice of the Apostles, as we read
it in St. Paul. During this action, we think it necessary that
some comfortable places of the Scriptures be read, which may bring
in mind the death of Christ Jesus and the benefit of the same;
for, seeing that in that action we ought chiefly to remember the
Lord's death, we judge the Scriptures making mention of the same
to be most apt to stir up our dull minds, then and at all times.
Let the discretion of the ministers appoint the places to be read
as they think good. What times we think most convenient for the
administration of the one and of the other of these Sacraments shall
be declared in the policy of the Kirk.
III. Touching the Abolition of Idolatry.
As we require Christ Jesus to be truly preached, and His holy
Sacraments to be rightly ministered; so can we not cease to require
idolatry, with all monuments and places of the same, as abbeys,
monasteries, friaries, nunneries, chapels, chantries, cathedral
kirks, canonries, colleges, others than presently are parish kirks
or schools, to be utterly suppressed in all bounds and places of
this realm, except only the palaces, mansions, and dwelling places
adjacent thereto, with orchards and yards of the same. As also
that idolatry may be removed from the presence of all persons of
whatsoever estate or condition within this realm.
Let your honours be assuredly persuaded that where idolatry is
maintained, or permitted where it may be suppressed, there shall
God's wrath reign, not only upon the blind and obstinate idolater,
but also upon the negligent sufferers of the same; especially if God
have armed their hands with power to suppress such abomination. By
idolatry we understand the Mass, invocation of saints, adoration of
images, and the keeping and retaining of the same: and finally all
honouring of God, not contained in His holy Word.
IV. Concerning Ministers and their Lawful Election.
1. In a Kirk reformed or tending to reformation, none ought to
presume to preach, or to minister the Sacraments, until they be
called to the same in proper form. Ordinary vocation consisteth
in election, examination, and admission; and, because election of
ministers in this cursed Papistry has altogether been abused, we
think it expedient to treat of it more largely.
It appertaineth to the people, and to every several congregation,
to elect their minister. And in case that they be found negligent
therein the space of forty days, the best reformed kirk, to wit,
the church of the Superintendent with his Council, may present unto
them a man whom they judge apt to feed the flock of Christ Jesus,
who must be examined as well in life and manners, as in doctrine and
knowledge.
And that this may be done with more exact diligence, the persons
that are to be examined must be commanded to compear before men of
soundest judgment, resident in some principal town adjacent unto
them; as they that be in Fife, Angus, Mearns, or Strathearn, to
present themselves in St. Andrews; those that be in Lothian, Merse,
or Teviotdale, in Edinburgh; and likewise those that be in other
districts must resort to the best reformed cities or towns, that
is, to the city of the Superintendent. There, first, in the schools
or, failing that, in open assembly, and before the congregation,
they must give declaration of their gifts, utterance, and knowledge,
by interpreting some place of Scripture to be appointed by the
ministry. This ended, the person that is presented, or that offered
himself to the administration of the kirk, must be examined by
the ministers and elders of the kirk, and that openly and before
all that list to hear, in all the chief points that now lie in
controversy betwixt us and the Papists, Anabaptists, Arians, or
other such enemies to the Christian religion. If he be found
sound, able to persuade by wholesome doctrine, and to convince the
gainsayers, then must he be directed to the kirk and congregation
where he should serve, that there, in open audience of his flock, in
divers public sermons, he may give confession of his faith in the
articles of Justification, of the office of Christ Jesus, of the
number, effect, and use of the Sacraments; and finally, of the whole
religion, which heretofore hath been corrupted by the Papists.
If his doctrine be found wholesome, and able to instruct the simple,
and if the Kirk justly can reprehend nothing in his life, doctrine,
nor utterance, then we judge the kirk which before was destitute,
unreasonable if they refuse him whom the Kirk did offer, and that
they should be compelled, by the censure of the Council and Kirk,
to receive the person appointed and approven by the judgment of the
godly and learned; unless the same kirk have presented a man better
or as well qualified to the examination, before this foresaid trial
of the person presented by the Council of the whole Kirk. As, for
example, the Council of the Kirk presents to any kirk a man to be
their minister, not knowing that they are otherwise provided: in the
meantime, the kirk is provided with another, sufficient in their
judgment for that charge, whom they present to the learned ministers
and next reformed kirk to be examined. In this case the presentation
of the people to whom he should be appointed pastor must be
preferred to the presentation of the Council or greater kirk; unless
the person presented by the inferior kirk be judged unable for the
regiment by the learned. For it must be altogether avoided that any
man be violently intrused or thrust in upon any congregation. This
liberty must be carefully reserved to every several congregation, to
have their votes and suffrages in election of their ministers. But
we do not call it violent intrusion when the Council of the Kirk, in
the fear of God, and for the salvation of the people, offereth unto
them a sufficient man to instruct them; and him they shall not be
forced to admit before just examination, as before is said.
2. _What may disqualify any person for admission to the ministry of
the Kirk._--It is to be observed that no person noted with public
infamy, or being unable to edify the Kirk by wholesome doctrine, or
being known of corrupt judgment, be either promoted to the regiment
of the Kirk, or yet received in ecclesiastical administration.
By public infamy we understand, not the common sins and offences
which any has committed in time of blindness, by frailty (if of the
same, by a better and more sober conversation, he hath declared
himself verily penitent), but such capital crimes as the civil sword
ought and may punish with death, according to the word of God. For,
besides that the Apostle requireth the life of ministers to be so
irreprehensible, that they have a good testimony from those that be
without, we judge it a thing unseemly and dangerous, that he shall
have public authority to preach to others the life everlasting, from
whom the civil magistrate may take the life temporal for a crime
publicly committed. And if any object that the prince has pardoned
his offence, and that he has publicly repented, and so is not only
his life in assurance, but also that he may be received to the
ministry of the Kirk; we answer that repentance does not take away
the temporal punishment of the law, neither doth the pardon of the
prince remove his infamy before man.
That the life and conversation of the person presented, or to be
elected, may be the more clearly known, public edicts must be
directed to all parts of this realm, or at the least to those
parts where the person hath been most conversant: as where he was
nourished in letters, or where he continued after the years of
infancy and childhood were passed. Strait commandment would be given
that if any capital crimes were committed by him they should be
notified; as, if he hath committed wilful murder, or adultery, if he
were a common fornicator, a thief, a drunkard, a fighter, a brawler,
or a contentious person. These edicts ought to be notified in the
chief cities, with the like charge and commandment, with declaration
that such as concealed his known sins did, so far as in them lay,
deceive and betray the Kirk, which is the spouse of Christ Jesus,
and did communicate with the sins of that wicked man.
3. _Admission of Ministers._--The admission of ministers to their
offices, must consist in consent of the people and kirk whereto they
shall be appointed, and in approbation of the learned ministers
appointed for their examination.
We judge it expedient, that the admission of ministers be in open
audience; that some especial minister make a sermon touching the
duty and office of ministers, touching their manners, conversation,
and life, as also touching the obedience which the kirk owe to their
ministers. Commandment should be given as well to the minister
as unto the people, both being present, to wit, that he with all
careful diligence attend upon the flock of Christ Jesus, over which
he is appointed preacher; that he will walk in the presence of God
so sincerely that the graces of the Holy Spirit may be multiplied
unto him, and in the presence of men so soberly and uprightly that
his life may confirm, in the eyes of men, that which by tongue and
word he persuadeth unto others. The people would be exhorted to
reverence and honour their ministers chosen, as the servants and
ambassadors of the Lord Jesus, obeying the commandments which they
pronounce from God's mouth and book, even as they would obey God
Himself; for whosoever heareth Christ's ministers heareth Himself,
and whosoever rejecteth them, and despiseth their ministry and
exhortation, rejecteth and despiseth Christ Jesus.
Other ceremony than the public approbation of the people, and
declaration of the chief minister that the person there presented
is appointed to serve that kirk, we cannot approve; for albeit the
Apostles used the imposition of hands, yet, seeing the miracle is
ceased, the using of the ceremony we judge is not necessary.
The minister elected or presented, examined, and, as said is,
publicly admitted, must not at his pleasure leave the flock to the
which he has promised his fidelity and labours; nor may the flock
reject nor change him at their appetite, unless they be able to
convict him of such crimes as deserve deposition. The whole Kirk,
or the most part thereof, for just considerations, may transfer
a minister from one kirk to another: nor do we mean that men who
now do serve as it were of benevolence may not be appointed and
elected to serve in other places; but we cannot approve that once
being solemnly elected and admitted they should change at their own
pleasure.
We are not ignorant that the rarity of godly and learned men shall
seem to some a just reason why so strait and sharp examination
should not be taken universally, because it shall appear that the
most part of the kirks shall have no minister at all. But let
these men understand that the lack of able men shall not excuse us
before God if, by our consent, unable men be placed over the flock
of Christ Jesus; as also that amongst the Gentiles, godly, learned
men were as rare as they be now amongst us, when the Apostle gave
the rule to try and examine ministers which we now follow. Let them
understand that it is alike to have no minister at all, and to have
an idol in the place of a true minister, yea and in some cases it
is worse; for those that be utterly destitute of ministers will be
diligent to search for them; but those that have a vain shadow do
commonly without farther care content themselves with the same,
and so remain they continually deceived, thinking that they have
a minister, when in very deed they have none. We cannot judge a
dispenser of God's mysteries him who in no wise can break the bread
of life to the fainting and hungry souls; neither judge we that the
Sacraments can be rightly ministered by him in whose mouth God has
put no sermon of exhortation.
The chiefest remedy left to your honours and to us, in all this
rarity of true ministers, is fervent prayer unto God, that it will
please His mercy to thrust out faithful workmen into this His
harvest; and next, that your honours, with the consent of the Kirk,
are bound by your authority to compel such men as have gifts and
graces able to edify the Kirk of God, that they bestow them where
greatest necessity shall be known; for no man may be permitted to
live idle, or as he himself lists, but he must be appointed to
travail where your wisdoms and the Kirk shall think expedient.
We cannot prescribe unto your honours certain rule how that ye shall
distribute the ministers and learned men, whom God has already sent
unto you. But hereof we are assured, that it greatly hindereth
the progress of Christ's Evangel within this poor realm, that
some altogether abstract their labours from the Kirk, and others
remain together in one place, the most part of them being idle. And
therefore of your honours we require in God's name, that by the
authority which ye have of God, ye compel all men to whom God has
given any talent to persuade by wholesome doctrine, to bestow the
same, if they be called by the Kirk to the advancement of Christ's
glory, and to the comfort of His troubled flock; and that ye, with
the consent of the Kirk, assign unto your chiefest workmen, not
only towns to remain in, but also provinces, that by their faithful
labours kirks may be erected, and order established, where none is
now. If on this manner ye will use your power and authority, chiefly
seeking God's glory, and the comfort of your brethren, we doubt not
but God shall bless you and your enterprises.
4. _For Readers._--To the kirks where no ministers can be had
presently must be appointed the most apt men that distinctly
can read the Common Prayers and the Scriptures, to exercise both
themselves and the Kirk, till they grow to greater perfection; and
in process of time he that is but a reader may attain to the further
degree, and, by consent of the Kirk and discreet ministers, may be
permitted to administer the Sacraments; but not before he be able
somewhat to persuade by wholesome doctrine, besides his reading, and
be admitted to the ministry. We know some that of long time have
professed Christ Jesus, whose honest conversation deserved praise
of all godly men, and whose knowledge also might greatly help the
simple, who yet only content themselves with reading. These must be
animated and, by gentle admonition, encouraged by some exhortation
to comfort their brethren, and so may be admitted to administration
of the Sacraments. But such readers as have had neither exercise nor
continuance in Christ's true religion must abstain from ministration
of the Sacraments, until they give declaration and witness of their
honesty and further knowledge.[246]
[246] The Lords think that none should be admitted to preach unless
they are qualified therefor, but rather that they should be retained
as readers; and such as are preachers already, not found qualified
for that office by the Superintendent, should be placed as readers.
(_Additio._) [Here and at sundry other points in the Book there are
incorporated passages marked "Additio," importing emendations made
by the Lords upon the original document submitted by the Compilers.
In the present edition these emendations are, in most instances,
transferred to footnotes.--ED.]
V. Concerning Provision for the Ministers, and for Distribution of the
Rents and Possessions justly appertaining to the Kirk.
Seeing that from our Master Christ Jesus and His Apostle Paul we
have it that the workman is worthy of his reward, and that the mouth
of the labouring ox ought not to be muzzled, of necessity it is that
honest provision be made for the ministers. This we require to be
such that they have neither occasion of solicitude nor of insolence
and wantonness. And this provision must be made not only for their
own sustentation during their lives, but also for their wives and
children after them. For we judge it a thing most contrarious to
reason, godliness, and equity that the widow and children of him who
in his life did faithfully serve the Kirk of God, and for that cause
did not carefully make provision for his family, should, after his
death, be left comfortless of all provision.[247]
[247] Provision for the wives of ministers after their decease to be
remitted to the discretion of the Kirk. (_Additio._)
It is difficult to appoint a stipend to every several minister, by
reason that the charges and necessity of all will not be alike; for
some will be continuers in one place, while some will be compelled
to travel and oft to change dwelling-place if they shall have charge
of divers kirks. Some will be burdened with wife and children, and
one with more than another, and some perchance will be single men.
If equal stipends be appointed to all those that in charge are so
unequal, one would suffer penury, or another would have superfluity
and too much.