The Scots Confession of 1560 has several advantages actually, but one definite advantage is the location of its doctrine of scripture. Unlike the Westminster Confession of Faith (WCF), which begins with the authority and inspiration of scripture, the Scots Confession does not attend to this doctrine until chapters 18 and 19! The Scots Confession rightly begins with the doctrine of God, proceeding with a redemptive-historical outline of God’s covenant work, only after which the Protestant claims for scripture are given.
This seems to be an important ordering of the material. The WCF locates the doctrine of scripture at the very beginning. This has resulted in an unfortunate apologetic strategy where the authority of scripture is defended before the gospel of Christ and the triune economy is espoused. That is precisely backwards, it seems to me. I do not believe in Christ because I first believed in the authority of scripture; rather, I believe in the authority of scripture because I first believed in Christ. This is not materially denied by the WCF, of course. Yet, the formal ordering is important for contextualizing the doctrine of scripture, locating it within the doctrine of God — a good rule of thumb for all theological categories.
The WCF replaced the Scots Confession in 1647 as the subordinate standard for the Church of Scotland and her Presbyterian missions. Baptist confessions would model themselves on the WCF, from the London confession to the Philadelphia confession to the Southern Baptist Faith & Message. Nothing is more natural to evangelicals today than to conceive of the Bible as an apologetic foundation for an enumerated list of (normally rather disconnected) doctrines and morals. The most popular systematic theology today, based upon sales figures, has been Wayne Grudem’s ST. Not surprisingly, it begins with the authority and infallibility of scripture. In its crudest form, read this ridiculous article in The Christian Post.
If you want a good example of properly locating the norming of scripture as an auxiliary claim of our christology (and soteriology), I encourage you to read these two posts on P. T. Forsyth:
For a nice bound set of the Reformed Confessions, I highly recommend James Dennison’s multi-volume project: Reformed Confessions of the 16th and 17th Centuries in English Translation. So far, three volumes are published.