|
Click here to
 |
The Scots' Confession
(1560)
Dennis Bratcher, ed.
The Scots' Confession was written in 1560 at the direction of the
Scottish parliament. Bitter struggle had erupted between the supporters
of the Roman Catholic Church led by the Queen Regent Mary of Guise and
those who embraced the Reformation and opposed Catholicism, which is derogatorily
referred to as Papism. Mary had adamantly opposed all attempts at
reformation of the church in Scotland. When Mary died in 1560,
Protestant leaders petitioned the Scottish parliament to take action.
John Knox, the leader of the Reformation in Scotland, and five other
ministers drew up the Scots' Confession in four days, which was promptly
ratified by the Parliament. Its central doctrines are those of election
(predestination) and the nature of the Church.
[Editor's Note: In the
following version, there have been minor editorial changes to modernize
archaic language. The traditional Scottish word for the church,
kirk, had been retained.]
Note: This is a temporary
version; the final editing has not been completed.
Outline of the Confession
The
Scots' Confession
We confess and acknowledge one God alone, to whom alone we must cleave,
whom alone we must serve, whom alone we must worship, and in whom alone
we must put our trust; who is eternal, infinite, immeasurable,
incomprehensible, omnipotent, invisible; one in substance and yet
distinct in three persons: the Father, the Son, and the Holy Spirit; by
whom we confess and believe all things in heaven and earth, visible and
invisible to have been created, to be retained in their being, and to be
ruled and guided by his inscrutable providence for such end as his
eternal wisdom, goodness, and justice have appointed, and to the
manifestation of his own glory.
We confess and acknowledge that our God has created man, to wit our
first father, Adam, after his own image and likeness, to whom he gave
wisdom, lordship, justice, free will, and self-consciousness, so that in
the whole nature of man no imperfection could be found. From this
dignity and perfection man and woman both fell; the woman being deceived
by the serpent and man obeying the voice of the woman, both conspiring
against the sovereign majesty of God, who in clear words had previously
threatened death if they presumed to eat of the forbidden tree.
By which transgression, generally known as original sin, the image of
God was utterly defaced in man, and he and his children became by nature
hostile to God, slaves to Satan, and servants to sin. And thus
everlasting death has had, and shall have, power and dominion over all
who have not been, are not, or shall not be born from above. This
rebirth is wrought by the power of the Holy Spirit creating in the
hearts of God's chosen ones an assured faith in the promise of God
revealed to us in his word; by this faith we grasp Christ Jesus with the
graces and blessings promised in him.
We constantly believe that God, after the fearful and horrible
departure of man from his obedience, did seek Adam again, call upon him,
rebuke and convict him of his sin, and in the end made unto him a most
joyful promise, that "the seed of the woman should bruise the head of
the serpent," that is, that he should destroy the works of the devil.
This promise was repeated and made clearer from time to time; it was
embraced with joy, and most constantly received by all the faithful from
Adam to Noah, from Noah to Abraham, from Abraham to David, and so
onwards to the incarnation of Christ Jesus; all (we mean the believing
fathers) under the law did see the joyful day of Christ Jesus, and did
rejoice.
We most constantly believe that God preserved, instructed, multiplied,
honored, adorned, and called from death to life his kirk in all ages
since Adam until the coming of Christ Jesus in the flesh. For he called
Abraham from his father's country, instructed him, and multiplied his
seed, he marvelously preserved him, and more marvelously delivered his
seed from the bondage and tyranny of Pharaoh; to them he gave his laws,
constitutions, and ceremonies; to them he gave the land of Canaan; after
he had given them judges, and afterwards Saul, he gave David to be king,
to whom he gave promise, that of the fruit of his loins should one sit
forever upon his royal throne. To this same people from time to time he
sent prophets, to recall them to the right way of their God, from which
sometimes they strayed by idolatry. And although, because of their
stubborn contempt of justice he was compelled to give them into the
hands of their enemies, as had previously been threatened by the mouth
of Moses, so that the holy city was destroyed, the temple burned with
fire, and the whole land desolate for seventy years, yet in mercy he
restored them again to Jerusalem, where the city and the temple were
rebuilt, and against all temptations and assaults of Satan they endured
till the Messiah came according to the promise.
When the fullness of time came, God sent his Son, his eternal Wisdom,
the substance of his own glory, into this world, who took the nature of
humanity from the substance of a woman, a virgin and that by means of
the Holy Spirit. And so was born the "just seed of David," the "Angel of
the great counsel of God," the very Messiah promised, whom we confess
and acknowledge to be Emmanuel, very God and very man, two perfect
natures united and joined in one person. So by our Confession, we
condemn the damnable and pestilent heresies of Arius, Marcion, Eutyches,
Nestorius, and such others as either deny the eternity of his Godhead,
or the truth of his human nature, or confounded them, or else divided
them.
We acknowledge and confess that this wonderful union between the
Godhead and the humanity in Christ Jesus did proceed from the eternal
and immutable decree of God from which all our salvation springs and
depends.
That same eternal God and Father, who by mere grace chose us in his Son
Christ Jesus before the foundation of the world was laid, appointed him
to be our head, our brother, our pastor, and the great bishop of our
souls. But since the opposition between the justice of God and our sins
was such that no flesh by itself could or might have attained unto God,
it behooved the Son of God to descend unto us and take himself a body of
our body, flesh of our flesh, and bone of our bone, and so become the
perfect Mediator between God and man, giving power to as many as believe
in him to be the sons of God; as he himself says, "I ascend to my Father
and to your Father, to my God and to your God." By this most holy
brotherhood whatever we have lost in Adam is restored to us again.
Therefore we are not afraid to call God our Father, not so much because
he has created us, which we have in common with the reprobate, as
because he has given unto us his only Son to be our brother, and given
us grace to acknowledge and embrace him as our only Mediator, as is
already said.
Further, it behooved the Messiah and Redeemer to be very God and very
man, because he was able to undergo the punishment due for our
transgressions and to present himself in the presence of his Father's
judgments, as in our stead, to suffer for our transgression and
disobedience, and by death to overcome him that was the author of death.
But because the only Godhead could not suffer death, and neither could
manhood overcome death, he joined both together in one person, that the
weakness of one should suffer and be subject to death--which we had
deserved--and the infinite and invincible power of the other, that is,
of the Godhead, should triumph, and purchase for us life, liberty, and
perpetual victory. So we confess, and most undoubtedly believe.
[So we confess, and most undoubtedly believe] That our Lord Jesus
Christ offered himself a voluntary sacrifice unto his Father for us,
that he suffered contradiction of sinners, that he was wounded and
plagued for our transgressions, that he, the clean innocent Lamb of God,
was condemned in the presence of an earthly judge, that we should be
absolved before the judgment seat of our God; that he suffered not only
the cruel death of the cross, which was accursed by the sentence of God,
but also that he suffered for a season the wrath of his Father, 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 torment which he suffered in body and soul to make full atonement
for the sins of the people. From this we confess and avow that there
remains no other sacrifice for sin; if any affirm so, we do not hesitate
to say that they are blasphemers against Christ's death and the
everlasting atonement thereby purchased for us.
We undoubtedly believe, since it was impossible that the sorrows of
death should retain in bondage the Author of life, that our Lord Jesus
crucified, dead, and buried, who descended into hell, did rise again for
our justification and the destruction of him who was the author of
death, brought life again to us that were subject to death and its
bondage. We know that his resurrection was confirmed by the testimony of
his enemies, and by the resurrection of the dead, whose sepulchers
opened, and they rose and appeared to many within the city of Jerusalem.
It was also confirmed by the testimony of his angels, and by the senses
and judgment of his apostles and of others, who had conversation, and
ate and drank with him after his resurrection.
We do not doubt but that the selfsame body which was born of the
virgin, was crucified, dead, and buried, and which rose again, ascended
into the heavens, for the accomplishment of all things, where in our
names and for our comfort he has received all power in heaven and earth,
where he sits at the right hand of the Father, having received his
kingdom, the only advocate and mediator for us; which glory, honor, and
prerogative, he alone among the brethren shall possess until all his
enemies are made his footstool, as we undoubtedly believe they shall be
in the Last Judgment. We certainly believe that the same our Lord Jesus
shall visibly return for this Last Judgment as he was seen to ascend.
And then, we firmly believe, the time of refreshing and restitution of
all things shall come, so that those who from the beginning have
suffered violence, injury, and wrong, for righteousness' sake, shall
inherit that blessed immortality promised them from the beginning.
But, one the other hand, the stubborn, disobedient, cruel persecutors,
filthy persons, idolaters, and all sorts of the unbelieving, shall be
cast into the dungeon of utter darkness, where their worm shall not die,
nor their fire be quenched. The remembrance of that day, and of the
Judgment to be executed in it, is not only a bridle by which our carnal
lusts are restrained but also such inestimable comfort that neither the
threatening of worldly princes, nor the fear of present danger or of
temporal death, may move us to renounce and forsake that blessed society
which we, the members, have with our Head and only Mediator, Christ
Jesus: whom we confess and avow to be the promised Messiah, the only
Head of his Kirk, our just Lawgiver, our only High Priest, Advocate, and
Mediator. To which honors 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.
This our faith and its assurance do not proceed from flesh and blood,
that is to say, from natural powers within us, but are the inspiration
of the Holy Spirit; whom we confess to be God, equal with the Father and
with his Son, who sanctifies us, and brings us into all truth by his own
working, without whom we should remain forever enemies to God and
ignorant of his Son, Christ Jesus. For by 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, unless 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. And so, as we confess that God the
Father created us when we were not, as his Son our Lord Jesus redeemed
us when we were enemies to him, so also do we confess that the Holy
Spirit sanctifies and regenerates us, without respect to any merit
proceeding from us, be it before or after our regeneration. To put this
even more plainly; as we willingly disclaim any honor and glory from our
own creation and redemption, so do we willingly also for our
regeneration and sanctification; for by ourselves we are not capable of
thinking one good thought, but he who has begun the work in us alone
continues us in it, to the praise and glory of his undeserved grace.
The cause of good works, we confess, is not our free will, but the
Spirit of the Lord Jesus, who dwells in our hearts by true faith, brings
forth such works as God has prepared for us to walk in. For we most
boldly affirm that it is blasphemy to say that Christ Jesus abides in
the hearts of those in whom is no spirit of sanctification. Therefore we
do not hesitate to affirm that murderers, oppressors, cruel persecutors,
adulterers, filthy persons, idolaters, drunkards, thieves, and all
workers of iniquity, have neither true faith nor anything of the Spirit
of the Lord Jesus, so long as they obstinately continue in wickedness.
For as soon as the Spirit of the Lord Jesus, whom God's elect children
receive by true faith, takes possession of the heart of any man, so soon
does he regenerate and renew him, so that he begins to hate what before
he loved, and to love what he hated before. Thence comes that continual
battle which is between the flesh and Spirit in God's children, while
the flesh and the natural man, being corrupt, lust for things pleasant
and delightful to themselves, are envious in adversity and proud in
prosperity, and every moment prone and ready to offend the majesty of
God. But the Spirit of God, who bears witness to our spirit that we are
the sons of God, makes us resist filthy pleasures and groan in God's
presence for deliverance from this bondage of corruption, and finally to
triumph over sin so that it does not reign in our mortal bodies.
Carnal men do not share this conflict since they do not have God's
Spirit, but they readily follow and obey sin and feel no regrets, since
they act as the devil and their corrupt nature urge. But the sons of
God, as already said, fight against sin, sob and mourn when they find
themselves tempted to do evil, and if they fall, they rise again with
earnest and unfeigned repentance. They do these things, not by their own
power, but by the power of the Lord Jesus, apart from whom they can do
nothing.
We confess and acknowledge that God has given to man his holy law, in
which not only all such works as displease and offend his godly majesty
are forbidden, but also those which please him and which he has promised
to reward are commanded. These works are of two kinds. The one is done
to the honor of God, the other to the profit of our neighbors, and both
have the revealed will of God as their assurance.
To have one God, to worship and honor him, to call upon him in all our
troubles, to reverence his holy Name, to hear his word and to believe
it, and to share in his holy sacraments, belong to the first kind. To
honor father, mother, princes, rulers, and superior powers; to love
them, to support them, to obey their orders if they are not contrary to
the commands of God, to save the lives of the innocent, to repress
tyranny, to defend the oppressed, to keep our bodies clean and holy, to
live in sobriety and temperance, to deal justly with all men in word and
deed, and, finally, to repress any desire to harm our neighbor, are the
good works of the second kind, and these are most pleasing and
acceptable to God as he has commanded them himself.
Acts to the contrary are sins, which always displease him and provoke
him to anger, such as, not to call upon him alone when we have need, not
to hear his word with reverence, but to condemn and despise it, to have
or worship idols, to maintain and defend idolatry, lightly to esteem the
reverent name of God, to profane, abuse, or condemn the sacraments of
Christ Jesus, to disobey or resist any whom God has placed in authority,
so long as they do not exceed the bounds of their office, to murder, or
to consent thereto, to bear hatred, or to let innocent blood be shed if
we can prevent it. In conclusion, we confess and affirm that the breach
of any other commandment of the first or second kind is sin, by which
God's anger and displeasure are kindled against the proud, unthankful
world.
So that we affirm good works to be only those that are done in faith
and at the command of God who, in his law, has set forth the things that
please him. We affirm that evil works are not only those expressly done
against God's command, but also, in religious matters and the worship of
God, those things which have no other warrant than the invention and
opinion of man. From the beginning God has rejected such, as we learn
from the words of the prophet Isaiah and of our master, Christ Jesus,
"In vain do they worship Me, teaching the doctrines and commandments of
men."
We confess and acknowledge that the law of God is most just, equal,
holy, and perfect, commanding those things which, when perfectly done,
can give life and bring man to eternal felicity. But our nature is so
corrupt, weak, and imperfect, that we are never able perfectly to
fulfill the works of the law. Even after we are reborn, if we say that
we have no sin, we deceive ourselves and the truth of God is not in us.
It is therefore essential for us to lay hold on Christ Jesus, in his
righteousness and his atonement, since he is the end and consummation of
the Law and since it is by him that we are set at liberty so that the
curse of God may not fall upon us, even though we do not fulfill the Law
in all points. For as God the Father beholds us in the body of his Son
Christ Jesus, he accepts our imperfect obedience as if it were perfect,
and covers our works, which are defiled with many stains, 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 we have already acknowledged its place--but we affirm
that no man on earth, with the sole exception of Christ Jesus, has
given, gives, or shall give in action that obedience to the Law which
the Law requires. When we have done all things we must fall down and
unfeignedly confess that we are unprofitable servants. Therefore,
whoever boasts of the merits of his own works or puts his trust in works
of supererogation, boasts of what does not exist, and puts his trust in
damnable idolatry.
As we believe in one God, Father, Son, and Holy Spirit, so we firmly
believe that from the beginning there has been, now is, and to the end
of the world shall be, a kirk, that is to say, one company and multitude
of men chosen by God, who rightly worship and embrace him by true faith
in Jesus Christ, who is the only Head of the kirk, even as it is the
body and spouse of Christ Jesus. This kirk is catholic, that is,
universal, because it contains the elect of all ages, of all realms,
nations, and tongues, be they of the Jews or be they of the Gentiles,
who have communion and society with God the Father, and with his Son,
Christ Jesus, through the sanctification of his Holy Spirit. It is
therefore called the communion, not of profane persons, but of saints,
who, as citizens of the heavenly Jerusalem, have the fruit of
inestimable benefits, one God, one Lord Jesus, one faith, and one
baptism. Out of this Kirk there is neither life nor eternal felicity.
Therefore we utterly abhor the blasphemy of those who hold that men who
live according to equity and justice shall be saved, no matter what
religion they profess. For since there is neither life nor salvation
without Christ Jesus; so shall none have part therein but those whom the
Father has given unto his Son Christ Jesus, and those who in time come
to him, avow his doctrine, and believe in him. (We include the children
with the faithful parents.) This kirk is invisible, known only to God,
who alone knows whom he has chosen, and includes both the chosen who are
departed, commonly called the kirk triumphant, those who yet live and
fight against sin and Satan, and those who shall live hereafter.
Chapter 17 - The Immortality
of Souls
The elect departed are in peace, and rest from their labors; not that
they sleep and are lost in oblivion as some fanatics hold, for they are
delivered from all fear and torment, and all the temptations to which we
and all God's chosen are subject in this life, and because of which are
called the kirk militant. On the other hand, the reprobate and
unfaithful departed have anguish, torment, and pain that cannot be
expressed. Neither the one nor the other is in such sleep that they feel
no joy or torment, as is testified by Christ's parable in Luke 16, his
words to the thief, and the words of the souls crying under the altar,
"O Lord, you who are righteous and just, how long shall you not revenge
our blood upon those that dwell in the earth?"
Since Satan has labored from the beginning to adorn his pestilent
synagogue with the title of the kirk of God, and has incited cruel
murderers to persecute, trouble, and molest the true kirk and its
members, as Cain did to Abel, Ishmael to Isaac, Esau to Jacob, and the
whole priesthood of the Jews to Christ Jesus himself and his apostles
after him. So it is essential that the true kirk be distinguished from
the filthy synagogues by clear and perfect notes lest we, being
deceived, receive and embrace, to our own condemnation, the one for the
other. The notes, signs, and assured tokens whereby the spotless bride
of Christ is known from the horrible harlot, the malignant kirk, we
state, are neither antiquity, usurped title, lineal succession,
appointed place, nor the numbers of men approving an error. For Cain was
before Abel and Seth in age and title; Jerusalem had precedence above
all other parts of the earth, for in it were priests lineally descended
from Aaron, and greater numbers followed the scribes, Pharisees, and
priests, than unfeignedly believed and followed Christ Jesus and his
doctrine; and yet we suppose no man of judgment will hold that any of
the forenamed were the kirk of God.
The notes of the true Kirk, therefore, we believe, confess, and avow to
be: first, the true preaching of the word of God, in which God has
revealed himself to us, as the writings of the prophets and apostles
declare; secondly, the right administration of the sacraments of Christ
Jesus, to which must be joined the word and promise of God to seal and
confirm them in our hearts; and lastly, ecclesiastical discipline
uprightly ministered, as God's word prescribes, whereby vice is
repressed and virtue nourished. Then wherever these notes are seen and
continue for any time, be the number complete or not, there, beyond any
doubt, is the true kirk of Christ, who, according to his promise, is in
the midst of them. This is not that universal kirk of which we have
spoken before, but particular kirks, such as were in Corinth, Galatia,
Ephesus, and other places where the ministry was planted by Paul and
which he himself called kirks of God.
Such kirks, we the inhabitants of the realm of Scotland confessing
Christ Jesus, do claim to have in our cities, towns, and reformed
districts because of the doctrine taught in our kirks, contained in the
written word of God, that is, the Old and New Testaments, in those books
which were originally reckoned as canonical. We affirm that in these all
things necessary to be believed for the salvation of man are
sufficiently expressed. The interpretation of Scripture, we confess,
does not belong to any private or public person, nor yet to any kirk for
pre-eminence or precedence, personal or local, which it has above
others, but pertains to the Spirit of God by whom the scripture was
written.
When controversy arises about the right understanding of any passage or
sentence of Scripture, or for the reformation of any abuse within the
kirk of God, we ought not so much to ask what men have said or done
before us, as what the Holy Spirit uniformly speaks within the body of
the scriptures and what Christ Jesus himself did and commanded. For it
is agreed by all that the Spirit of God, who is the Spirit of unity,
cannot contradict himself. So if the interpretation or opinion of any
theologian, kirk, or council, is contrary to the plain word of God
written in any other passage of the Scripture, it is most certain that
this is not the true understanding and meaning of the Holy Spirit,
although councils, realms, and nations have approved and received it. We
dare not receive or admit any interpretation that is contrary to any
principal point of our faith, or to any other plain text of Scripture,
or to the rule of love.
As we believe and confess the scriptures of God sufficient to instruct
and make perfect the man of God, so do we affirm and avow their
authority to be from God, and not to depend on men or angels. We affirm,
therefore, that those who say the Scriptures have no other authority
save that which they have received from the kirk are blasphemous against
God and injurious to the true kirk, which always hears and obeys the
voice of her own Spouse and Pastor, but takes not upon her to be
mistress over the same.
As we do not rashly condemn what good men, assembled together in
general councils lawfully gathered, have set before us; so we do not
receive uncritically whatever has been declared to men under the name of
the general councils, for it is plain that, being human, some of them
have manifestly erred, and that in matters of great weight and
importance. So far then as the council confirms its decrees by the plain
Word of God, so far do we reverence and embrace them. But if men, under
the name of a council, pretend to forge for us new articles of faith, or
to make decisions contrary to the Word of God, then we must utterly deny
them as the doctrine of devils, drawing our souls from the voice of the
one God to follow the doctrines and teachings of men. The reason why the
general councils met was not to make any permanent law which God had not
made before, nor yet to form new articles for our belief, nor to give
the Word of God authority; much less to make that to be his Word, or
even the true interpretation of it, which was not expressed previously
by his holy will in his Word; but the reason for councils, at least of
those that deserve that name, was partly to refute heresies, and to give
public confession of their faith to the generations following, which
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 numbers. This,
we judge, was the primary reason for general councils. The second was
that good policy and order should be constitutes and observed in the
Kirk where, as in the house of God, it becomes all things to be done
decently and in order. Not that we think any policy of order of
ceremonies can be appointed for all ages, times, and places; for as
ceremonies which men have devised are but temporal, so they may, and
ought to be, changed, when they foster superstition rather than edify
the Kirk.
As the fathers under the Law, besides the reality of the sacrifices,
had two chief sacraments, that is, circumcision and the passover, and
those who rejected these were not reckoned among God's people; so do we
acknowledge and confess that now in the time of the gospel we have two
chief sacraments, which alone were instituted by the Lord Jesus and
commanded to be used by all who will be counted members of his body,
that is, Baptism and the Supper or Table of the Lord Jesus, also called
the Communion of His Body and Blood.
These sacraments, both of the Old Testament and of the New, were
instituted by God not only to make a visible distinction between his
people and those who were without the Covenant, but also to exercise the
faith of his children and, by participation of these sacraments, to seal
in their hearts the assurance of his promise, and of that most blessed
conjunction, union, and society, which the chosen have with their Head,
Christ Jesus.
And so we utterly condemn the vanity of those who affirm the
sacraments to be nothing else than naked and bare signs. No, we
assuredly believe that by Baptism we are engrafted into Christ Jesus, to
be made partakers of his righteousness, by which our sins are covered
and remitted, and also that in the Supper rightly used, Christ Jesus is
so joined with us that he becomes the very nourishment and food for our
souls. Not that we imagine any transubstantiation of bread into Christ's
body, and of wine into his natural blood, as the Romanists have
perniciously taught and wrongly believed; but this union and conjunction
which we have with the body and blood of Christ Jesus in the right use
of the sacraments is wrought by means of the Holy Spirit, who by true
faith carries us above all things that are visible, carnal, and earthly,
and makes us feed upon the body and blood of Christ Jesus, once broken
and shed for us but now in heaven, and appearing for us in the presence
of his Father. Notwithstanding the distance between his glorified body
in heaven and mortal men on earth, yet we must assuredly believe that
the bread which we break is the communion of Christ's body and the cup
which we bless the communion of his blood. Thus we confess and believe
without doubt 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.
Outline of the Scot's
Confession
Chapter 1 - God
Chapter 2 - The Creation of Man
Chapter 3 - Original Sin
Chapter 4 - The Revelation of the Promise
Chapter 5 - The Continuance, Increase, and
Preservation of the Kirk
Chapter 6 - The Incarnation of Jesus Christ
Chapter 7 - Why the Mediator Had to Be True God and
True Man
Chapter 8 - Election
Chapter 9 - Christ's Death, Passion, and Burial
Chapter 10 - The Resurrection
Chapter 11 - The Ascension
Chapter 12 - Faith in the Holy Spirit
Chapter 13 - The Cause of Good Works
Chapter 14 - The Works Which Are Counted Good Before
God
Chapter 15 - The Perfection of the Law and The Imperfection of Man
Chapter 16 - The Kirk
Chapter 17 - The Immortality of Souls
Chapter 18 - The Notes by Which the True Kirk Shall Be Determined From The
False
Chapter 19 - The Authority of the Scriptures
Chapter 20 - General Councils, Their Power, Authority, and the Cause of
Their Summoning
Chapter 21 - The Sacraments
-Dennis Bratcher, Copyright ©
2018, Dennis
Bratcher, All Rights Reserved
(No copyright claims are made for the text of the original document.)
See Copyright and User Information Notice
|
Related pages
Theology Topics
Creeds and Confessions
Historical Theology
Westminster Confession
|
