our fact tendit rather to seditioun and rebellioun, then to
reformatioun of maners and abuses in Religioun; we have thocht
expedient, so trewlie and brievlie as we can, to committ to writting the
causes moving us, (us, we say, are great parte of the Nobilitie and
Baronis of the Realme,) to tak the sweard of just defence against those
that most injustly seak our destructioun. And in this our Confessioun we
shall faithfullie declair, what moved us to putt our handis to the
Reformatioun of Religioun; how we have proceaded in the same; what we
have asked, and what presentlie we requyre of the sacrat authoritie; to
the end, that our caus being knawen, alsweall our ennemeis as our
brethren in all Realmes may understand how falslie we ar accused of
tumult and rebellioun, and how unjustlie we ar persecuted by France and
by thare factioun: as also, that our brethren, naturall Scottismen, of
what religioun so evir thei be, may have occasioun to examinat thame
selfis, yf thei may with salf conscience oppone themselfes to us, who
seak nothing bot Christ Jesus his glorious Evangell to be preached, his
holy Sacramentis to be trewlie ministrat, superstitioun, tyrannye, and
idolatrie to be suppressed in this Realme; and, finallie, the libertie
of this our native countrie to remane free from the bondage and tyranny
of strangeris.

* * * * *

Whill that the QUEIN REGENT practised with the Prelattis, how that
Christ Jesus his blessed Evangell mycht utterlie be suppressed within
Scotland, God so blessed the laubouris of his weak servandis, that na
small parte of the Baronis of this Realme begane to abhorre the tyranny
of the Bischoppes: God did so oppin thare eyis by the light of his
woord, that thei could clearelie decerne betuix idolatrie and the trew
honoring of God. [SN: THE FIRST DOUBTE.] Yea, men almost universallie
begane to dowbt whetther that thei myght, (God nott offended,) give
thare bodelye presence to the Messe, or yitt offer thare childrein to
the Papisticall Baptisme. To the which dowbtes, when the most godlie and
the most learned in Europe had answered, both by word and writt,
affirmyng, [SN: THE SECOUND.] "That neather of both we mycht do, without
the extreame perrell of our saulles," we began to be more trubled; for
then also began men of estimatioun, and that bare rewill amanges us, to
examinat thame selfis concernyng thare dewities, alsweall towardis
Reformatioun of Religioun, as towardi