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ART. XX.

OF GENERALL COUNCELLIS, OF THEIR
POWER, AUTHORITIE, AND CAUSE OF
THEIR CONVENTION.

ART. XX.

DE CONCILIIS GENERALIBUS, DEQUE
EORUM POTESTATE, AUTORITATE ET
CAUSIS CUR COGANTUR.

homines eos fuisse constet, qui in manifestos inciderint errores, idque in rebus non minimi momenti. Itaque sicubi concilium perspicuo verbi divini testimonio sua decreta confirmat, statim ea reveremur atque amplectimur: sed si homines nova fidei dogmata, constitutionesve cum Verbo Dei pugnantes edant, iisque interim nomen concilii prætendant, ea nos penitus rejicimus atque recu

As we do not rashlie damne that Quemadmodum quæ ab hominiquhilk godly men, assembled to- bus piis, legitime ad generale congither in generall Councel lawfully cilium convocatis nobis proposita gathered, have proponed unto us; sunt, ea non temere aut præcipiso without just examination dare tanter damnamus; ita nec sine we not receive quhatsoever is ob- justa examinatione recipere audetruded unto men under the name mus, quicquid generalis concilii noof generall Councellis: For plaine mine nobis obtruditur: quippe cum it is, as they wer men, so have some of them manifestlie erred, and that in matters of great weight and importance. So farre then as the councell previs the determination and commandement that it gives bee the plaine Worde of God, so soone do we reverence and imbrace the same. Bot gif men, under the name of a councel, pretend to forge unto us new artickles of our faith, or to make constitutionis repugning samus tanquam doctrinam diabolito the Word of God; then utterlie cam, quæ a Dei Verbo ad constituwe must refuse the same as the tiones et doctrinas hominum animas doctrine of Devils, quhilk drawis nostras avocent. Causa igitur cur our saules from the voyce of our generalia concilia cogerentur non ea onlie God to follow the doctrines fuit, ut leges quas Deus non jussisand constitutiones of men. The set velut perpetuo duraturas rogacause then quhy that generall Coun- rent; neque ut nova de fide dogcellis convened, was nether to make mata comminiscerentur, neque ut ony perpetual Law, quhilk God be- Verbum Dei autoritate sua confirfore had not maid, nether zit to marent; multo etiam minus ut pro

1 Gal. ii. 11, 12, 13, 14.

21 Tim. iv. 1, 2, 3.

forge new Artickles of our beleife, Verbo Dei, aut verbi divini interpretatione nobis obtruderent, quod neque Deus antea voluisset, nec per scripturas suas nobis indicasset:

nor to give the Word of God authoritie; meikle les to make that to be his Word, or zit the trew interpretation of the same, quhilk sed cogebantur concilia (de iis lowes not before be his haly will ex- quimur quæ hoc nomine censeri pressed in his Word:1 Bot the cause merentur) partim ut hæreses conof Councellis (we meane of sik as futarent, partim, ut publicam fidei merite the name of Councellis) wes sua confessionem ad posteros transpartlie for confutation of heresies,2 mitterent: atque horum utrunque and for giving publick confession faciebant ex verbi divini scripti of their faith to the posteritie fol- autoritate, non autem quod putalowing, quhilk baith they did by the rent, hujus conventionis causa hac authoritie of Goddis written Word, se prærogativa donatum iri, ut erand not by ony opinion or prerog-rare non possent. Atque hanc ative that they culd not erre, be præcipuam illis fuisse causam exireasson of their generall assemblie: stimamus publicorum conventuum. And this we judge to have bene the Erat et altera illa ad disciplinam chiefe cause of general Councellis. ordinandam, ut in ecclesia, quæ The uther wes for gude policie, aud Dei familia est, omnia honeste atordour to be constitute and observed que ordine gererentur: nec hoc in the Kirk, quhilk, as in the house tamen in eum sensum accipi, voof God,3 it becummis al things to lumus, ut credamur existimare be done decently and in ordour. unam aliquam legem, et ceremoNot that we think that any policie niarum ritum præscribi posse, qui and an ordour in ceremonies can be omnibus et locis et sæculis conveappoynted for al ages, times, and nire possit; nam ut ceremonia places: For as ceremonies, sik as omnes ab hominibus excogitate inen have devised, ar bot tempor- temporariæ sunt, ita cum tempoall; so may and aucht they to be rum momentis mutari possunt, et changed, when they rather foster mutari etiam debent, quoties earum superstition then that they edifie usus superstitionem potius alat, the Kirk using the same. quam ecclesiam ædificet.

1 Col. ii. 16, 18, 19, 20, 21, 22.

2 Acts xv.

3 1 Tim. iii. 15; Heb. iii. 2.
41 Cor. xiv. 40.

ART. XXI.

OF THE SACRAMENTIS.

As the Fatheris under the Law,

ART. XXI.

DE SACRAMENTIS.

Quemadmodum patres, qui sub lege besides the veritie of the Sacrifices, vivebant, præter eam veritatem quæ had twa chiefe Sacramentes, to wit, sacrificiis repræsentabatur, etiam Circumcision and the Passeover, the duo præcipua habebant sacramenta, despisers and contemners whereof nempe circumcisionem et pascha; were not reputed for Gods people; quæ quicunque sprevisset, in populo sa do we acknawledge and confesse Dei non censebatur: ita nunc quothat we now in the time of the Evan- que, evangelii tempore, nos duo quigell have twa chiefe Sacramentes, dem sacramenta, eaque sola agnoonelie instituted be the Lord Jesus, scimus, atque a Christo instituta and commanded to be used of all fatemur; usumque horum omnibus they that will be reputed members imperatum, qui inter corporis ejus of his body, to wit, Baptisme and membra censeri volunt: ea sunt the Supper or Table of the Lord baptismus, et cœna seu mensa DoJesus, called the Communion of his mini Jesu, quæ et communio corBody and his Blude. And thir poris et sanguinis ejus nuncupaSacramentes, as weil of Auld as of tur. Hæc autem sacramenta, tam New Testament, now instituted of Veteris quam Novi Testamenti, inGod, not onelie to make ane visible stituta credimus a Deo, non modo difference betwixt his people and ut visibile discrimen essent, quo they that wes without his league: populus Dei ab iis discerneretur Bot also to exerce the faith of his qui fœdere nobiscum inito non conChildren, and, be participation of tinebantur: sed etiam ut filiorum the same Sacramentes, to seill in suorum fidem erga se Deus exertheir hearts the assurance of his ceret; et per horum sacramentorum promise, and of that most blessed participationem obsignaret in menconjunction, union and societie, tibus nostris promissionum suarum quhilk the elect have with their fiduciam, ejus item felicissimæ conhead Christ Jesus. And this we junctionis, unionis et societatis, quæ utterlie damne the vanitie of thay est omnibus electis cum capite suo

1 Gen. xvii. 10, 11; Exod. xxi.; Gen. xvii. 14; Numb. ix. 13.

* Matt. xxviii. 19; Mark xvi. 15, 16; Matt. xxvi. 26, 27, 28; Mark xiv. 22, 23, 24; Luke xxii. 19, 20; 1 Cor. xi. 23, 24, 25, 26.

that affirme Sacramentes to be Jesu Christo. Itaque manifestisnathing ellis bot naked and baire sima vanitatis eos damnamus, qui signes. No, wee assuredlie beleeve affirmant sacramenta nihil aliud that be Baptisme we ar ingrafted esse præterquam nuda signa: sed in Christ Jesus, to be made par- persuasissimum habemus, per baptakers of his justice, be quhilk our tismum nos in Christum inseri, sinnes ar covered and remitted. Christi justitiæ participes fieri, per And alswa, that in the Supper quam peccata nostra tegantur, proprichtlie used, Christ Jesus is so ter quam veniam et gratiam impejoined with us, that hee becummis tremus. Item quod in cœna recto very nurishment and fude of our et legitimo usu Christus ita nobisaules. Not that we imagine anie scum sese jungat, ut fiat animarum transubstantiation of bread into nostrarum verus victus, verum aliChristes body, and of wine into his mentum. Neque confestim ullam naturall blude, as the Papistes have naturæ panis in corpus Christi, aut perniciouslie taucht and damnablie vini in ejus sanguinem transsubbeleeved; bot this unioun and con- stantiationem imaginamur, quemjunction, quhilk we have with the admodum Papistæ perniciosissime body and blude of Christ Jesus docuerunt et crediderunt: sed hanc in the richt use of the Sacraments, unionem et conjunctionem, quæ nowrocht be operatioun of the haly bis est ex vero sacramentorum usu Ghaist, who by trew faith carryis cum Christi corpore, Spiritus Sancus above al things that are visible, tus in nobis operatur; qui nos veræ carnal, and earthly, and makes us fidei alis evehit ultra omnia corto feede upon the body and blude porea et terrena, aut quæ oculis of Christ Jesus, quhilk wes anes cerni possint; nobisque proponit broken and shed for us, quhilk now epulandum verum corpus Christi, is in heaven, and appearis in the presence of his Father for us:2 And zit notwithstanding the far distance of place quhilk is betwixt his body quod pro nobis in cœlis ante Patrem now glorified in heaven and us now mortal in this eird, zit we man assuredly beleve that the bread quhilk quod nunc in cœlis est, quanquam

quod semel pro nobis fractum est, et verum sanguinem qui pro nobis fusus est; illud inquam corpus,

nunc apparet. Id autem corpus ipsum, jam gloriosum et immortale,

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wee break, is the communion of tanto distet a nobis intervallo, qui Christes bodie, and the cupe quhilk nunc mortales in terra degimus ; we blesse, is the communion of his hoc tamen constanter tenemus, pablude. So that we confesse, and nem quem frangimus communionem undoubtedlie beleeve, that the faith- esse corporis Jesu Christi, et calicem full, in the richt use of the Lords cui benedicimus, sanguinis ejus item Table, do so eat the bodie and esse communionem. Itaque confitedrinke the blude of the Lord Jesus, mur, et procul dubio credimus, quod that he remaines in them, and they fideles, in recto cœnæ dominicæ usu, in him: Zea, they are so maid flesh ita corpus Domini Jesu edant, et of his flesh, and bone of his bones;2 sanguinem bibant, ut ipsi in Christo that as the eternall God-head hes maneant, et Christus in eis: quin given to the flesh of Christ Jesus et caro de carne ejus, et os ex ossi(quhilk of the awin conditioun and bus ejus ita fiunt, ut quemadmodum nature wes mortal and corruptible3) carni Christi, quæ suapte natura life and immortalitie; so dois Christ mortalis erat et corruptibilis, diviJesus his flesh and blude eattin and nitas vitam et immortalitatem lardrunkin be us, give unto us the same gita est; ita ut carnem Jesu Christi prerogatives. Quhilk, albeit we edimus, et bibimus ejus sanguinem, confesse are nether given unto us eisdem et nos prærogativis donaat that time onelie, nether zit be the mur; quas ut non eo solum temproper power and vertue of the Sac- pore nobis donari fatemur, neque rament onelie; zit we affirme that vi solum et potestate sacramentothe faithfull, in the richt use of the rum, sic in recto cœnæ dominica Lords Table, hes conjunctioun with usu, talem fidelibus cum Christo Christ Jesus, as the naturall man conjunctionem esse affirmamus, quacan not apprehend: Zea, and far- lem humana mens capere nequeat. ther we affirme, that albeit the faith- Quin illud quoque affirmamus, quanfull, oppressed be negligence and quam fideles, aut negligentia, aut manlie infirmitie, dois not profite infirmitate conditionis humanæ imsameikle as they wald, in the verie pediti, in ipso actionis ejus moinstant action of the Supper; zit mento eum quem vellent fructum e sall it after bring frute furth, as cœna domini non percipiant; velivelie seid sawin in gude ground. rumtamen, velut vitale semen in

11 Cor. x. 16. 2 Eph. v. 30.

* Matt. xxvii. 50; Mark xv. 37; Luke xxiii. 46; John xix. 30. John vi. 51, etc.

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