this our confession promise othe subscription so that wee are not mooued for anye worldly respect but are perswaded onely in our consciences through the knowledge loue of Gods true religion imprinted in our hearts by the holy spirite as we shall answere to him in the day when the secrets of all hearts shall be disclosed And because we perceiue that the quietnes and stabilitie of our religion and Church both depend vpon the safetie and good behauiour of the Kings Maiestie as vpon a comfortable instrument of Gods mercie granted to this Countrey for the maintaining of his Church and ministration of iustice among vs. We protest and promise with our hartes vnder the same oth handwritte and paines that we shall defend his person and authoritie with our bodies and liues in the defence of Christes Gospell libertie of our Countrey administration of iustice and punishment of iniquitie against all enymies within this Realme or without as we desire our God to be a strong and mercifull defender to vs in the day of our death comming of our Lord Jesus Christ To whom with the father and the holy spirite be all honour and glory eternally Amen The names of all the subscribers contained in the principall copie written in parchment and kept in the handes of the Ministers The Kings M. charge to al the commissioners and Ministers within this Realme SEing that we our houshold haue subscribed giuen this publike confession of our faith to the good example of our subiects We command charge al Commissioners Ministers to craue the same confessiō of their Parishioners and to proceed against the refusers according to our lawes and order of the Church deliuering their names and lawfull processe to the Ministers of our house with all hast and diligence vnder the paine of xl pounds to be taken from their stipends that we with the aduice of our Councell may take order with such proud contemners of God and our lawes subscribed with our hand At Holirudhouse the xi daye of March 1580. The 14 yeare of our raigne I Thought good to adde for the better confirmation of this confession the iudgement of the ancient and Godlye Fathers concerning the authoritie of the holy scriptures vpon the which only they grounded their faith and religion and by the same onely confuted and condemned all contrarie doctrine and religion in their time as their writings do testifie to vs. And next I laye downe the open and shameles blasphemies of the late Papists spued out and written in contempt of the holy scriptures and praise of mens traditions aboue the word of God the which traditions they reuerence equally with the Scriptures as it shall appeare by their owne wordes The godly Fathers Irenaeus lib. 3. cap. 8. THe Apostles haue put in writing the things that were to be the foundation and piller of our faith Idem Cap. 11. The piller and groundworke of the Church is the Gospell and the spirite of life Origenes lib. 1. cap. 17. in Epist ad Roman Out of the scriptures onely our interpretations should be taken Idem in prim Hieremie Our iudgements and expositions haue no credite without the testimonie of the scriptures Idem Homil. 25. in Matth. For confirmation of all those wordes we speake in our teaching we should first alleadge the iudgement of the Scripture as a confirmation of that thing we declare vnto you Ciprianus de Baptismo Christi Out of the scriptures must come all rule of teaching Basilius epist 8. The scripture is a perfect rule and line and admitteth no addition Idem ibidem Let vs stand to the iudgement of the scripture inspired by God let the sentence of truth be giuen to them whose doctrine is agreeable to the heauenly oracles Cyrillus in Johan lib. 12. All things that our Lord did are not written but the Apostles wrote the things they iudged to bee sufficient for our maners and doctrine Basilius de vera Fide It is pride to reiect any thing the Apostles haue written or to adde any thing to their writings bring in things not written Theophilus epist 9. cap. vlt. They that offer any thing except the doctrine of the Apostles they bring in slanders heresies dissentions Ambrosius We iustly damne all newe things which Christ did not teach because Christ is the waye to the faithfull Idem primo officiorum Thinges that wée finde not in the scripture we may vse as wee please Hieronimus Psal 86. Take heed what they say that were and not that are now for whatsoeuer thing is spoken without the doctrine of the Apostles let it be put away and haue no authoritie Idem in Aggaeum The worde is Gods sworde wherewith all these things are cutte off which without the testimonie and authoritie of the Scriptures men of their owne head do inuent and faine as traditions of the Apostles Chrisostomus opere imperfecto Homil. 49. In no way can the true Church of Christ be knowne but by the scriptures onely Idem in sancto adorando Spiritu If anye thing be obtruded without the Gospell vnder the title of the spirite let vs not beleeue it Idem opere imperfecto Homil. 49. Wee should in no case giue credit to the Church except they speake and do the things that are consonant to the Scriptures Augustinus de vnitate Ecclesiae cap. 2. The Scripture doth shew Christ in the Church Idem in Iohan. tract 96. When the Lord hath not reuealed these thinges which of vs can say these or these things are and if any man will affirme this or that to be how doth he proue it Idem de Pastoribus cap. 14. I enquire at the voice of the Pastour to reade me it out of the Prophet reade it out of the Psalme recite it out of the law recite it out of the Gospel recite it out of the Apostle Ibidem lib. 2. cap. 85. contraliteras Petiliani Whether we are Schismatikes or ye neither I nor thou shall be iudge but let Christ be demaunded that he may shewe his owne Church Tertullianus de praescriptione contra haereticos The Heretickes deny that Christ and the Apostles reuealed all things to all but some thing openly some thing secretly Athanatius orat 2. contra haereticos Doth testifie that the Arrians glorted in reuelations and in the spirite without the word Augustinus de natura gratia 61. I am bound to giue consent onely to the canonicall Scriptures without any excuse Epiphanius lib. 1. Haeresi 38. Affirmeth that Caiani an Heretike saide that they receaued their errours by traditions without the Scriptures Irenaus lib. 3. cap. 2. The Heretikes when they are rebuked by the Scriptures they turne to the accusation of the Scriptures as if they were corrupt or had not authoritie and that they are spoken sundrie waies and that the truth cannot be found by them if we want the traditions 1. Leo Epist 83. ad Palest Ye are armed with the name of the Church and
therwith do fight against the Church Cyprianus de simplicitate Prelatorum The diuell hath found a new deceit that vnder the title of Christian people he may deceiue them that are not warie and heedfull Augustinus de sermone Domini in monte The sheepe should not cast away her skin because wolues and todes sometimes hide them selues vnder it Papists acknowledge here your owne words against the Scriptures agreable to the olde heretikes your fathers THis was the doctrine of the Fathers and Faith of the Church for the space of 500. yeares after the assension of Christ The which doctrine faith did piece by piece decaye as the Romaine Antichrist did growe to his high estimation where through the true handling of the Scriptures was altogither neglected and his traditions placed in their roome so the Pope with his creatures were placed aboue the Scriptures to make Scriptures lawfull or vnlawfull to be the onely Iudge of all interpretations their sentence to be without all errour and so all men bound to it without any contradictions as the histories of the Church do plainly declare but chiefely the bloud of the Saintes of God shed for the defence of this doctrine of the Fathers against their errours Wherfore I desire the diligent Reader to marke these blasphemies following which the slaues of that pestilent seate haue spued out against the scriptures of God the Fathers iudgement and the confession of the primitine Church The second Head concerning the blasphemies of the Papists against the worde of God Cusanus Cardinal Epist 2. ad Bohemos THe scriptures must follow the church and not the church the scriptures Idem Ibidem I say the precepts of Christ are of no strength except the church admitte them for such Hosius Cardinalis de expresso verbo Dei It is vaine labour that is spent vpoÌ„ the scriptures we will rather waite for Gods sentence out of heauen Idem Ibidem What the Church doth teach that is the expresse word of god what is taught against the mind and consent of it is the expresse word of the Deuill Idem Ibidem If a man haue the interpretation of the Church of Rome albeit he seeth not how it agreeth or disagreeth with the text this man hath the very expresse word of God Eckius multis in locis The scripture is the blacke Gospell and diuinitie of Inck. Herwaeus de potestate Papae The Pope is the whole Church in power Uerractus The determination of the church is called the Gospell Piggius de caelesti Hierarchia The Church hath power to giue to some Scriptures a canonicall authoritie which they neither haue of them selues nor yet of their authours Idem Ibidem The scriptures are like a nose of waxe which may be turned in what shape and forme thou please to forme and drawe it Idem Ibidem The Apostles wrote some thinges not that these writings should be superiours to our faith but rather that our faith should be superiour to them NOw let all men iudge what spirite mooued these godlesse writers to blaspheme the Scriptures of God so shamefully But some will say they were priuate men and not the Pope nor his Councell I answere They were gladly heard authorised and well rewarded by the Pope and his corrupted Synagogue And Io. Hus Hiero. de Praga with sundrie others of our brethren cruelly were persecuted with fire and sword for speaking against their blasphemies It is true the late Councell of Trent would appeare to iudge more reuerently of the Scriptures when they hid their venom vnder some faire and generall termes But which of them was offended when they heard the Bishop of Poytiers in his exhortation call the Scriptures a voyde dumbe law c And likewise who accused the prophane Priest of Laterane which in all their presence called the Scriptures dead Luk. c Andradius writing in the defence of that prophane Councell doth plainlye testifie that they in their mindes did throughly agree with these blasphemies but yet durst not speake so plainly against the Scriptures least they should haue prouoked the common people against them And therefore to bleare the eies of the people for a time they ioyne the Scriptures and their vnwritten traditions togither in their Decrees But in the meane time they arme and send out certaine vile slaues and godlesse runnegates to speake and write against the written worde who doe call it a dead Letter obscure vncertaine insufficient the occasion of all heresies written without the commandement of Christ and vnprofitable to the people laboring hereby to bring the consciences of men from the worde of life to their diuellish traditions Let all men therefore that loue the trueth of God flee farre from this deceitfull and diuellish companie which God in his wrath hath raised vp to blind this vnthankeful age and to trie our faith and patience vnto the time of our full victory through Iesus Christ our Lorde To whom with the Father and the holy Spirit be all honour praise and Maiesty for euer and euer So be it FINIS Mat. â— Eccle Gen. Ephe Psal â—17 â— â— 15. 2. 2. Cor. â— Gen. 3 15. 1. 2. 3. Heb. 1â— â— Gen. 3. Gen. 3. Gen. â— 5. 8. Heb. 11. Gen. 3. 1 2 17. Rom. ◠〈…〉 7. 31 Heb. â—â— â— Ephes 46. 〈…〉 Cor. 1. 8. Matt. 28. 〈…〉 〈…〉 b. 5. 〈…〉 h. 15. 26. 〈…〉 b. 2. 4. â—et 3. 15. 〈…〉 17. 3. Cor. 6. 18. Ephes 2. 3 Heb. 11 h. 8. 44. h. 1. 21 Iohn 3. 34. Iam. 4. 12. Pet. 2. 5. Iob. 10. 19. Heb. 1. 1. Rom. 8. 2â— Mat. 1. 2â— Iohn 3. 10. Iohn 1. 1â— Mat. 1. â—en 49. 10. â—â—hn 10. 18. Iohn 18. 38. Rom. 4. 25. Galat. 3. 13. Mat. 27. 46. Act. 2. 24. Heb. 5. 7. â—ct 2. 23. 1. Pet 1. 18 19 Coloss 2. 14 Heb. 10. 14 Rom. 6. 3. 4. Rom. 4. 7. 8 1. Cor. 15. 16 17. â—ohn 14. 2. Mat. 28. 20. â—om 8. 34. 1. Thes 4 15. 26. Ephes 〈…〉 7. 15. â— 2. 2. Tim. l. 5. 17. Ioh. 10 Esai 44. â—â— 25. 1. Cor. 〈…〉 â—or 15. 42. 〈…〉 20. Tit. 2. â—â— â—hes 1. 13 〈…〉 18. 22. â— 1. 18 〈…〉 3. 17. 〈…〉 5. 30. Rom. 1. â— Rom. 8. Rom. 8. Hebr. 12 Act. 20. â— Exod. 23 Mat. 21 Ps 19. 7 â—it 26. 3. â— c. Deut. 4. 3. 8. 1. Cor. â— Ier. 4. Act. 4. 1â— â—â—s 4. 3. 〈…〉 10. 37 8. 3. Rom. 7. Galat. 3 Mat. 1. Cor. 3. 6. Rom. 10. â— c. â—â—m 7. 15. Thes 6. 16. â—â—â—l 50. 1â— l. 22. 9. 61. 11. Iohn 4. â— Iames. 1. Rom. 8 1. Cor. 1. Mat. 7. 7 16. 2. Psal 12 Heb. 1â— 64. 6. 〈…〉 32. 1. Pet Iame 〈…〉 2. 19. Ps 50. 1â— Ephes 6 2. 328. Ioh. 17 〈…〉 2. 13. 〈…〉 19. c 11. 29. 1. Cor 1. Cor. 11 2. Cor. 13 â— 5. â— 6. 3. 4. â— 7. 14. Heb. 10. Mat. 26 â—â— 21. â— 11. 29. 1. Cor. â—1 Mat. 18 1. Cor. 2. Cor. Math. 18. â— Cor. 5. Rom. 12. 8 â— 18. 18. im 2. 2. 2. Tim. â—or 11. 14 Rom. 8. Ephe. 1. 4. Rom. â— 3 Rom. 4. â— 8. c. Rom. 5. â— â—om 12. 9. Rom. â— Rom. ◠〈…〉 es 2. 16. 〈…〉 8. 2. Cor. 1â— â— 25. 34. â—25 41. 1. â— 18. â—11 32. Rom. â— Rom.
conuersion to God A. He must lighten our mindes and molifie our heartes that we may vnderstand receiue and reteine his promise Q. But Adam did knowe his sinne and Gods voice A. Yet that knowledge brought him not to repentance Q. What was the cause of that A. For the feeling of mercie was not yet giuen to him Q What then is knowledge calling accusation and conuicting A. A way to desperation if mercie be not apprehended Q. What if mercie be offered and apprehended A. Then these things are the beginning of our repentance Q. How did Adam and his posteritie receaue the promise A. Onely through their owne liuely Faith in Christ Q. What thing was their Faith A. A sure confidence in Gods mercie thorow Christ to come Q. Who wrought this faith in them aboue nature A. Gods spirite through the preaching of the promise Q. What is this promise called in the scripture A. The Gospell or glad tidings of saluation Q. Then the Gospell was preached in Paradise A. No doubt and also the lawe Q. What neede was there of them both A. By the law they were accused and humbled and through the Gospell comforted and deliuered Q. What thing then was the Lawe and the Gospell A. Instruments of Gods spirite to the saluation of man Q. Wherein stood their saluation A. In remission of their sinnes and reparation of Gods image Q. What followed vpon the repairing of that image A. Continuall battell both within and without Q. From whence doth this battell proceede A. From the two contrarie images in mankinde Q. What are these images A. The image of God and the image of the Serpent Q. What shall be the ende of this battel A. Uictorie to the seede of the woman and destruction to the seede of the Serpent in mankind Q. Was all Adams posteritie deliuered and reformed A. No but they onely who beleeued the promise Q To what end were these deliuered A. To acknowledge and serue their God Q. Wherein stood their seruice chiefely A. In the exercise of faith and repentance Q. What rule gaue he them for this purpose A. His most holy word and Scriptures Q. What things were conteined in the worde giuen to them A. The law the gospel and the sacramentes Q. What did the lawe to them A. It shewed their sinne and the right ways to knowe and serue God Q. What did the Gospell A. It offered to them mercie in Christ Q. What did the Sacraments to them A. They did helpe their faith in the promises of God Q. Was this order kept in the old Testament A. No doubt as Moses the Prophets bears witnesse Q. What should wee gather of this discourse A. That the Church was euer grounded vpon the word of God Q. What followeth vpon the corruption of the word A. The corruption of the true Religion and Church at all times Q. Was the faith and religion of the Fathers different from our faith A. Not in substance but in certaine circumstances Q. What is the substance A. The couenant in Iesus Christ Q. Why then call we it the olde Testament A. In respect of the obscure shadows and figures ioyned with the doctrine and religion Q. What profite came to the Fathers at all times through faith A. By this way onely they were blessed and happie Q. Wherein did the vnhappines of men stand A. In the misknowledge of the true God Q. Are we in the same estate A. No doubt as our maister doth testifie Q. When knowe we God aright A. When we giue him his due honour Q. What are the chiefe points of his due honor A. Faith obedience praier and thankes with their fruits 4 The first part of Gods honour Q. VVHy is faith put in the first place A. because it is y e mother of all y e rest Q. What doth faith worke in vs A. It moueth vs to put our whole confidence in God Q. How may we be moued to do this A. By y e knowledge of his power goodnes Q. But we are vnworthy and guiltie A. Therefore we apprehend his promise in Christ Q. Which are the principal heads of his promise A. They are contained in our beliefe called the Creede of the Apostles Q. Rehearse the beliefe or crede of the Apostles A. I Beleeue in God the Father almighty maker of heauen and earth ANd in Iesus Christ his only sonne our Lord who was conceaued by the holy ghost borne of the virgin Marie suffered vnder Pontius Pilate was crusified dead buried and descended into hell He rose againe the third day frō death He ascended into heauē sitteth at the right hand of God the Father almighty From thence he shall come to iudge the quick the dead I Beleeue in the holy Ghost THe holy Church vniuersall the cōmunion of Saints the forgiuenes of sinnes the rising againe of the bodies the life euerlasting Q. Why is it called the Creede of the Apostles A. Because it agreeth with their doctrine time Q. Into how many partes is it deuided A. Into foure principall partes Q. What are we taught in the first part A. The right knowledge of God the father Q. What are we taught in the second part A. The right knowledge of God the Sonne Q. What are we taught in the third part A. The right knowledge of god y ◠holy spirit Q. What are we taught in the fourth part A. The right knowledge of the Church and giftes giuen to it Q. How many Gods be there A. Only one eternal god maker of al things Q. Why then name we God thrise here A. Because there are three distinct persones in the Godhead Q. Wherfore is the Father put in the first place A. Because he is the fountaine of al things Q. Why is the Sonne put in the second Place A. Because he is the eternall wisedome of the Father begotten before al beginnings Q. Why is the spirite put in the third place A. Because he is the power proceeding frō the Father and the Sonne Q. Why is the Church put in the fourth place A. Because it is the good worke of these three persons The first part of our beliefe Q. VVHy is it said particulerly I beleeue A. Because euerie one should liue by his owne faith Q. Should euery one knowe what he beleeueth A. Otherwise he hath not true faith Q. Are we bound to confesse our faith openly A. Yes no doubt when time and place doth require Q. Is it inough to beleeue that there is a God A. No but we must know who is the true God Q. Is it inough to know who is the true God A. No but we must know also what he will be to vs. Q. How may we know that A. By his promise and workes done for our comfort Q. What doth he promise to vs A. To be our louing father and sauiour Q. What craueth this promise of vs A. A full trust and confidence in
God through Jesus Christ and to honour him aright Q. What are these foure partes of Gods honour A. They are his onelye seruice pleasyng him Q. What are these foure partes to vs. A. Infallyble seales of our election and saluation Q. By whom are we kept in this estate A. By the power of the holy spirite Q. What instruments vseth hee for this purpose A. The worde the sacraments ministerie of men The 8. part is Of the outward instrumets of our saluation Of the word of God Q VVHere shall we finde the worde A. In the holy Scriptures Q. How should we behaue our selues towards the word A. We should loue receiue and obey it as Gods eternall truth Q. But it commeth to vs by men onely A. Yet alwaies we should receiue it as sent of God Q. Who can assure vs of this A. The holy spirite onely working in our hearts Q How should we vse the word A. We should reade it and heare it reuerently Q. May the common people reade the Scriptures A. They may and are commaunded to reade them Q. May they haue them in their owne language A. I no doubt for otherwise they coulde not profite Q. Is not priuate reading sufficient for vs A. No if publike teaching may be had Q. How may that be proued A. Thus as the ministers are commaunded to teach euen so are we commaunded to heare them Q. How farre should we obey their doctrine A. So far as it agreeth with the word Q How long should we continue in hearing A. As long as we liue and teaching may bee had Q. What neede is there of this continuall hearing A. Because we are both ignorant and forgetfull Q. What shall wee iudge of them that will not heare A. They refuse the helping hand of God Q. What shall we do when preaching can not be had A. We should reade the scriptures with all diligence Q. What if we can not reade them A. We should haue recourse to them that can reade Q. But the Scriptures are obscure and hard A. The holy Spirite will helpe the well willers Q. What if we be once well iustructed by our Pastors A. Yet wee must continue in this schole to the ende Q. Wherefore that if we be once sufficiently instructed A. God hath established this order in his Church because we neede continually to be instructed Q. What followeth vpon this A. The Ministers or Pastors are needefull for vs. Q. But they are commonly neglected and contemned A. Who so contemneth them contemneth God and his own saluation Q. What should this continuall exercise worke in vs A. Increase of faith and godlines of life Q. What if these two things followe not A. Then in vaine is our reading and hearing Q. What other thing is ioyned with the word for our comfort A. The holy Sacraments of Jesus Christ Of the Sacraments in generall Q. What is a sacrament A. A sensible signe and seale of Gods fauour offered and giuen to vs. Q. To what ende are the sacraments giuen A To nourishe our faith in the promise of God Q. How can sensible signes do this A. They haue this office of God and not of themselues Q. It is the onely office of the spirite to nourish our Faith A. Yet they are added as effectuall instruments of the spirite Q. From whence then commeth the efficacie of the Sacraments A. From Gods holy spirite onely Q. What moued God to vse this kinde of teaching A. Because it is naturall to vs to vnderstand heauenly things by sensible and earthly things Q. May we be saued without the sacraments A. Yes for our saluation doth not absolutely depend vpon them Q. May we refuse to vse the Sacraments A. No for then we should refuse the fauour of God Q. Do all men then receaue the fauour of God by them A. No but onely the faithfull receaue it Q. How then are they true seales to all men A. They offer Christ truely to all men Q. When are the Sacraments fruitfull A. When we receaue them with faith Q. Is there any vertue inclosed in them A. None at all for they are but signes of heuenly misteries Q. What should our faith seeke by them A. To be led directly to Jesus Christ Q. If they require faith first how can they nourish faith A. They require some faith first and then they nourish the same Q. Are wee not infidels when wee neede signes A. No but rather we are weake in faith Q. What then is our estate in this life A. We are alway imperfect and weake in faith Q. What then should we do A. We should vse diligently the word and the Sacraments How the Sacraments and the word differ and agree Q. How do the Sacraments differ from the word A. They speake to the eye and the worde to the eare Q. Speake they other things then the word A. No but the same thing diuersly Q. But the word doth teach vs sufficiently A. Yet the Sacraments with the worde do it more effectually Q. What then are the Sacramentes to the word A. They are sure and authentike seales gyuen by God Q. May the Sacraments be without the word A. No for the worde is their life Q. May the word be fruitfull without the Sacraments A. Yes no doubt but it worketh more plenteously with them Q. What is the cause of that A. Because more senses are moued to the cōfort of our faith The partes of the Sacraments Q. What are the principall partes of a Sacrament A. The eternall action and the inward signification Q. How are they ioyned togither A. Euen as the word and the signification Q. What similitude haue the Sacramentes with the thing signified by them A. Great similitude in substance in qualities Q. What signifieth the substance of the Elements A. The verie substance of Christes bodie Q. What if the substance of the Elements were not there A. Then they were not true Sacraments of Christes bodie Q. What meane the naturall qualities of the Elements A. The spirituall qualities giuen by Christ Q. What signifieth our neare coniunction with the Sacraments A. Our spirituall vnion with Jesus Christ and among our selues Q. What meaneth the outward giuing and taking A. The spirituall giuing and taking of Christ Q. What meaneth the naturall operation of the Elements A. The spirituall operation of Christ in vs. Q. Are these things onely signified by the Sacraments A. No but they are also giuen and sealed vp by the Spirite Q. Who may giue the seale of these things A. God onely may giue the seale of his promise Of the Minister and order of the sacraments Q. Who may administer the Sacraments A. Onely the minister of the worde of God Q. After what manner should they be ministred A. According to the order giuen by Christ Q. How are they sanctified consecrated or blessed A. By the practise of the order commaunded by Christ Q. What is it to consecrate or blesse a Sacrament A.
are called the vessels of mercie Q How doth he shew mercie to them A. He giueth them the meanes whereby they come assuredly to life eternall Q. Vpon whom doth he shew iustice A. Upon all the rest of Adams posteritie which are called the children of wrath Q. When doth he this A. WheÌ„ he suffereth them patiently to walke according to their owne corrupt nature Q. What followeth vpon that walking A. Eternall perdition infallably according to Gods eternall decree Q. Doth God compell them to walke that way A. No but they willingly do embrace it against his word Q. How can men willingly embrace the way to perdition A. Because they are blinded and corrupted by Satan and their own lusts Q. May they embrace the way of life A. No they refuse it necessarily and yet freely without any compulsion Q. From whence commeth this necessitie A. From the bondage of sinne wherein they were cast by the fall of Adam Q. Is all Adams posteritie equally in the same bondage A. Yes no doubt but yet the chosen are redeemed through Christ and the others iustly left in their naturall estate Q. What thing then shall be seene perpetually in these vessels of wrath A. The glorie of Gods eternall and fearefull iustice Q. What shall be seene in the vessels of mercie A. The perpetuall praise of his mercie and goodnes through Jesus Christ our Lord. To whom with the father and the holy spirite be all honor and glorie eternally So be it A short and generall confession of the true Christian faith and religion according to Gods word acts of our Parliaments subscribed by the kings M. his houshold with sundrie others to the glorie of God and good example of all men At Edinburgh the xx of lanuarie 1180. and the 14. yeare of his raigne ⸫ VVe al and euerie one of vs vnder written protest that after long and due examination of our owne consciences in matters of true and false religion are nowe throughly reâ—â—lued in the truth by the word spirite of god And therfore we beleue with our hearts confesse with our mouthes subscribe with our hands and constantly affirme before God and the whole worlde that this is onely the true Christian faith and religion pleasing God bringing saluation to man which is nowe by the mercie of God reueiled to the world by the preaching of the blessed Gospell and is receiued beleued and defended by many and sundrie notable Churches Realmes but chiefely by the Church of Scotland the Kings M. and three Estates of this Realme as Gods eternall truth and only ground of our saluation as more particulerly is expressed in the coÌ„fession of our faith established and publikely confirmed by sundrie Acts of Parliaments now of a long time hath bin openly professed by the Kings M. and whole bodie of this Realme both in Citie and Countrey To the which confession and forme of religion we willingly agree in our consciences in all points as vnto Gods vndoubted truth and veritie grounded onely vpon his written word And therefore we abhorre and detest all contrarie religion and doctrine but chiefely all kind of Papistrie in generall and particuler euen as they are now damned and confuted by the word of GOD and Church of Scotland vsurped authoritie of the Romaine Antychriste ouer the Scriptures of GOD ouer the Church the ciuill magistrates and consciences of men all his tyrannous lawes made vpon indifferent things against our Christian libertie his erronious doctrine against the sufficiencie of the written worde the perfection of the lawe the office of Christ and his blessed Gospell his corrupted doctrine concerning originall sinne our naturall inhabilitie and rebellion to Gods lawe his blasphemie against our iustification by faith onely our imperfect sanctification and obedience to the lawe the nature number and vse of the holy Sacraments We detest his fiue bastarde sacraments with all his Rites Ceremonies and false doctrine added to the ministration of the true Sacramentes without the word of God his cruell iudgement against infants departing without the Sacrament his absolute necessitie of Baptisme his blasphemous opinion of transubstantiation or reall presence of Christes bodie in the Sacrament and receauing of the same by the wicked or bodies of men his dispensations with solemned othes periuries and degrees of mariage forbidden in the word his crueltie against the innocent deuorced We abhorre his diuelish Masse his blasphemous Priesthood his prophane sacrifice for the sinnes of the dead and the quicke his canonyzation of men women saints calling vpon angels or saintes departed worshipping of imagerie reliques crosses dedicating of Churches alters dayes vowes to creatures his purgatory praier for the dead praying or speaking in a strange language his processions and blasphemous letany his multitude of aduocates or mediators with his manifold orders and auricular confession his desperate and vncertaine repentance his generall and doubting faith his satisfactions of men for their sinnes his iustification by workes his Opus operatum workes of supererogation merits pardons peregrinations and stations We detest his prophane holy water Baptising of bels coniuring of spirites crossing fayning anointing coniuring his hallowing of Gods good creatures with the supestitious opinion ioyned therewith his worldlye Monarchie and wicked Hierarchie his three solemned vowes with al his shauelings of suÌ„drie sortes his erronious and bloudie decrees made at Trent with al the subscribers and approuers of that cruell and bloudie band coniured against the Church of God And finallye wee detest all his vaine allegories rites signes and traditions brought in the Church without or against the word of God and doctrine of this reformed Church To the which we ioine our selues willingly in doctrine faith religion discipline and vse of the holy Sacraments as liuely members of y e same with Christ our head promising swearing by the great name of y e Lord that we shal continue in the obedience of the doctrine discipline of this Church shall defend y e same according to our vocation and power all the daies of our liues vnder the paines conteined in the law and danger both of body and soule in the day of Gods fearefull iudgement And seeing that many are stirred vp by Satan and the Romaine Antichrist to promise sweare subscribe and for a time vse the holye Sacramentes in the Church deceitfully against their owne conscience minding hereby first vnder the eternall cloake of religion to corrupt and subuert secretly Gods true religion within the church afterward when time may serue to become open enemies and persecutours of the same vnder vaine hope of the Popes dispensation deuised against the word of God to his greater confusion and their double condemnation in the day of the Lord Jesus We therefore willing to take awaye all suspition of hipocrisie and of such double dealing with God and his church protest and call the searcher of all heartes for witnes that our mindes and hartes do fully agrée with