Himselfe."[140] [Sidenote: Unmeasured Language.] Probably, however, the main argument against recurring to the old Scottish Confession of 1560 is that derived from the unmeasured language of vituperation in which it, as well as the contemporary forms of recantation[141] required of priests at that date, indulges when referring to the teaching of the members of the pre-Reformation church. No doubt it might be deemed sufficient proof of this to subjoin the examples furnished in chapter xviii. on the "Notis" or marks by which "the trewe Kirk is decernit fra the false," where the old church is designated the "pestilent synagoge," "the filthie synagogue," and "the horrible harlot, the kirk malignant"[142]--the last words no doubt meant as a translation of the Vulgate rendering of Psalm xxvi. 5, _ecclesiam malignantium_,[143] translated "the congregation of evil doers" in our authorised English version. But I may add, in corroboration, that in chapter xxi. on the true uses of the sacraments, the papists are charged with having "perniciouslie taucht and damnablie beleeved" the transubstantiation of the bread into Christ's natural body and of wine into his natural blood,[144] and that in the last chapter the language of Rev. xiv. 11 ("the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image") is adduced in proof of the ultimate fate of those who delight in superstition or idolatry.[145] The same unrestrained spirit is shown in some contemporary Confessions, notably in the earliest Danish one, the framers of which seem to have kept closer to Luther than to the more gentle Melanchthon: but however excusable it may have been in the fierce battle then forced on them, there can be no doubt that the calmer and more measured language of the later Confession is a decided improvement on the statements of the earlier one; and I do not hesitate to say that, with the simpler formula of 1693-94 recently restored, and the explanatory act which accompanies it--emphasising the distinction between matters of minor importance and the great doctrines of the faith--the position of the ministers of our church in these respects is as nearly what it should be as is that of the ministers in any of the allied Presbyterian churches. FOOTNOTES: [102] Laing's Knox, ii. 128. [103] Ibid., ii. 183, 257. [104] [For this band, see Laing's Knox, ii. 61-64.] [105] ["Quhilk thay willinglie acceptit and within foure dayis presentit this Confessioun as it followis, without alteratioun of any ane sentence." (Laing's Knox, ii. 92).] [106] [These statements are based on the information which Randolph sent to Cecil on 7th September 1560 (Laing's Knox, vi. 120, 121).]