As we, the preachers of the Kirk then extant, were apostate monks or priests or artisans, about a dozen of us, in Scotland, mankind could not be expected to regard "our" interpretation, "our faith" as infallible. The framers of the Confession did not pretend that it was infallible. They request that, "if any man will note in this our Confession any article or sentence repugning to God's Holy Word," he will favour them with his criticism in writing. As Knox had announced six years earlier, that, "as touching the chief points of religion, I neither will give place to man or angel . . . teaching the contrair to that which ye have heard," a controversialist who thought it worth while to criticise the Confession must have deemed himself at least an archangel. Two years later, written criticism was offered, as we shall see, with a demand for a written reply. The critic escaped arrest by a lucky accident. The Confession, with practically no criticism or opposition, was passed en bloc on August 17. The Evangel is candidly stated to be "death to the sons of perdition," but the Confession is offered hopefully to "weak and infirm brethren." Not to enter into the higher theology, we learn that the sacraments can only be administered "by lawful ministers." We learn that _they_ are "such as are appointed to the preaching of the Word, or into whose mouth God has put some sermon of exhortation" and who are "lawfully chosen thereto by some Kirk." Later, we find that rather more than this, and rather more than some of the "trew ministeris" then had, is required. As the document reaches us, it appears to have been "mitigated" by Lethington and Wynram, the Vicar of Bray of the Reformation. They altered, according to the English resident, Randolph, "many words and sentences, which sounded to proceed rather of some evil conceived opinion than of any sound judgment." As Lethington certainly was not "a lawful minister," it is surprising if Knox yielded to his criticism.