ane new translatione mair perfyte or that ony vther interpretatione soulde be socht nor hes bene vsit before be the ancient Fatheris quha was weill exercit in the Scripturs I answer that it is nocht alyke to be ane interpretour ane Prophet or ane Euangelist For the Prophete Euangelist can nocht dissaue nor be disseauit Bot giue I say that ane iÌ„terpretour hes errit fra the mynd of the author throw obscurenes or ignorance of the languagis I do him na wraÌ„g giue the place of the Scripture be schawin quharein he hes failÈeit quhilk was the mynde of Hierome in the Epistole ad fretelam And alswa of Augustine Libr. 2. de doctrina Christiana Quhen thay desyre vs to go to the Originale text quhen ony questione happinnis in the Greik or Latine text For it is ane manlie office to interpret quhilk of ane Prophete or Euangelist I dar nocht say Siclyke it is nocht wrang to saye that thare is ane great difference betuixt the vnderstanding of the law of God that is sufficient to be knawin for ane mannis saluatione and the vnderstanding of the law of God that is requirit in ane prechour and in thaim that sulde be membris of generale or prouinciale councells to quhom it appertenis to haue sa perfyte vnderstanding that thay can giue ane compt of the leist poynt of the law Tharefore it may stand weill that be the commune translatione men mycht be instructit sufficientlie to thair Saluatione And that thay quha hes bene estemit cheif Pastors of the kirk and men able to haue bene members of Generall or Prouinciall Councels coulde nocht be instructit sufficientlie be the commune translatione in all controuerseis that mycht happin for maters of Religione And gif it mycht be that the Romane kirk hes receauit be it awin Iudgement the commune translatione quhilk coulde nocht serue thaim for all controuerseis concernyng Religione throw the errors that is found in the translatione thair is na man that can say than that thay warre worthy to be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang or to interprete the Scriptures that vnderstude not perfitely the text For he that is vncertane in the Text of necessitie he man be vncertane in the exposition Quhairfore I may weill conclude be reasone Doctors sayingis and Scripture that the kirk is na wayis appointit Iudge be God to decerne the rycht vnderstanding of the Scripture fra the wrang bot the worde and Spirit of God is chosin Iudges be thaim quha is at coÌ„trouersie for Religion for the causes before exprimit for quhidder thay that is at controuersie for Religione referris the Iudgement of thair controuersie to the worde of God or to ane multitude of men speaking be the Spirit of God Alwayis it is force that thay and alswa the multitude to quhom thay referre thaâ—r controuersie man aye referre the controuersie quhilk is referrit to thaim to the Iudgement of the worde and Spirite of God For the kirk be it awin Iudgement or warldly reasone can nocht interprete the Scriptures nor pronounce sentence nor deceiue the rycht vnderstanding fra the wrang of the Scriptures as Iudges bot as Ministers of Gods worde the kirk may declare the difficill Scriptures quhilk is in controuersie as vther places of the Scripture mair plaine geuis the trew interpretation of thaime and to schaw the warlde the thing that the worde Iuges to be done and the sentence quhilk it geuis thaim to pronounce be the ordinarie meanis and that as the Spirite of God geuis thaim vtterance As to the cause quhairfore he wald haue the kirk to be the onely appointit Iudge be God to decerne the rycht vnderstanding of the Scripture fra the wrang in all debaitis coÌ„cerning Religione And the decreitis geuin be the Iudgement of his Romane kirk as appearis he wald haue vnchangeable and Eternalle as thay war the Law of God saying Because and that thing be brocht in disputatione againe quhilk is done be the hiare powers conforme to thair vocatione at the desyre of priuate men than sall the warld liue in perpetuall debait and controuersie I answer that he hes na les nor cause to desire thay thingis that is Iudgit and decretit be the Romane Kirk quhilk I dout not bot he callis the hiare powers to be haldin be the warld vnchangeable for and the Lawis and Decreits of the Romane Kirk be brâ—cht to examinatione to the tueche stare the worde of God and thareby examinat Iudgit thare salbe mony of thaim found still of superstitione latting be to speake of thare vngodlynes quhilk giue thay hade bene groundit on the worde of God thay wald neuer haue fearit quhow oft thay had bene examinat and brocht in disputatioÌ„ For na examinatione can subuert the veritie bot make it the mair strenthy and the mair manifest to the warlde Bot now because thay knaw that thare constitutions can nocht byde ane tryall as thay decretis may do quhilk is groundit on Goddis worde thay cry that and the thing that is done be the hieare powers be brocht in disputatione againe be priuate men the warlde sall leue in perpetuall debait Thay walde faine stey vs with the wynde of the worde of perturbatione as we suld ouersee neglect the worke and wyll of God for feare of ony warldlie perturbatione that may cum apon vs or vthers for gainstanding of thare vngodlie decretis thay disseaue baith thaim selues and all vthers quha lippiâ—â—â—s in thaim For thare is na priuate man that wyll desyre thare decretis callit to desputatione for his pleasoure bot because the plaine worde of God mouâ—s thaim thareto quhilk is the thing that thay gainstand the onely cause of the perturbatione of the hale warld And because thay can nocht sufficientlie proue thare decretis be Scripture to be godlie Nor Èit can thay deny bot thay haue bene ane great part of the perturbatione of the warlde now because thay ar able al to sal throw waÌ„ting of ane gude ground for the establesing of thaim thay haue iÌ„uentit ane vther grondles ground alledgeing the cheif Pastours to be the Kirk and without authoritie of Scripture this kirk to be the onely appoyntit Iudge be God to Iudge all coÌ„trouerseis concerning Religione hauing power of the hale vniuersall kirk to make decretis gif sentences as thay please And this decretis thay walde haue vnexaminable quhilk in my mynde can neuer want suspitione of sum falset superstione Hypocrisie Idolatrie or singulare commoditie quhilk walde cum to the lycht to thare schame and thay tholit ane tryall to be tane of thare Decretis that thay hade aneis setsurth Bot this is farre by the simplicitie and consuclude of the Kirk of God for nocht onely hes it bene content that the Decretis quhilk is groundit on the
word of God and dytit be the haly Spirit and that it hes put in writ thole iudgemeÌ„t triall of the word of God Bot alswa the Apostles quha brocht na thing in the kirk bot that quhilk the haly Spirite spak be thaim as his mouth was content that thair doctrine sould be examinat be the iudgement of the Scripture as Paule was content that his doctrine quhilk he teachit in Antiochia sould be tryit be the Iudgement of Gods worde before the Apostles Elders and brethren in Ierusalem as is writtin in the .15 Chap. of the Actes Siclyke the Thessalonians ar commendit in the scripture because that thay searchit the Scriptures daylie gif Paules doctrine was trew or nocht Acto 17. Mairattoure this maner of examinatione appearis to bring na lytle profet to the Kirk of God for the ofter that ony decrete or doctrine be tryit be the Scripturs the mair sure it is thay that hes bene waik in the Faith that thay haue had be the doctrine of man or ony decrete groundit on the Scripture the tryall hes geuin thaim occasione to be weill confirmit in thair Faith For it is no meruall bot ane man sall beleue that thing rather quhilk hes oft tymes tholit tryal of Scriptures nor it that hes neuer tholit Now gif ony man thinkis heirfore that I beare disdane at the generall Councels because I wald haue thay decretis brocht againe in disputatione quhilk had bene aneis decretit be thaim quhairin thair was or is ony suspitione of disaggreance betuix thaim and the worde of God I answer that thait is mony questions cum in disputatione thir dayis that hes neuer bene iustly and sincerely discussit be the Councels quhilk gif thay be brocht againe at this tyme in controuersie all utterly abolisit be the solide and vnfallible testimoneis of the Scripture thair is na godly maÌ„ that can be iustly offendit And quhowbeit the decretis of sum Councell had bene the decretis of the haly Spirite and it had pleasit the Kirk to haue socht be the Iudgement of the worde of God gif thay decretis had bene conforme to the worde of God or nocht it had done na iniurie to the haly Spirite for it is nocht the will of the haly Spirite that our Faith leane vpon the decretis of man in place of Gods worde And thairfore gif ony decretis of the Roâ—ane Kirk be the Iudgement of Gods worde had bene found not to haue cum of the haly Spirite and had bene haldin be the warld to haue bene the haly Spirites The Kirk of God had doâ—e gude seruice to God for the abolysing of thaim For it is bot reasone that the worde of God be knawin fra the decâ—etes of meâ— quhilk can nocht be bot be tryall of the word of God But at this tyme I will say na mair of the councels bot God willing I sall schaw M. Q. clerely quhow thair hes bene verray few godly councels sen Siluesters dayis quhow dewely that euer thay appearit to the warlâ— thay war coÌ„uenit conforme to the Councell of the Apostles qâ—hilk is maid mentione of in the .15 Chap. of the Actes of the Apostles mak of thair decretis quhat he please nocht that I beare disdaine at the generall or prouinciall Councels for I beleue that na godly man is of that mynde bot he wald haue godly and weill learnit men quhilk with the Spirit and worde of God makis the trew Councels conuening to reasone to conserre and to vse all thay ordinarie meanis quhairby the Spirite of God geuis vnderstanding of his Scriptures and the Scriptures geuis trew Iudgement of all controuerseis to the Kirk that thair may be peace and tranquilitie aye thairin quhairof presently I will nocht speak bot leauis M.Q. conclusion with sic reasons as my sohre wit could finde aganis the same for the maÌ„tenance of the veritie to the IudgemeÌ„t of thayis quha with brotherly and godly lufe wil support my imperfection quhâ—ir I haue neglectit or ouersene ony thing pertening to ane sufficient Confutatione of his Firste conclusione and passis to the impugnatione of thay reasons quhairwith he takis to proue and confirme his foresaid conclusione Heir followis M. Q. Firste Reasone quhairby he thinkis that he confermis his foresaid conclusione without Scripture WE proue the foresaidis on this maner It is sure that lyke as Almychty God hes appointit his Kirk and congregatione necessarelie to be vnite together in ane Faith be Baptisme hauing his worde and Law Swa it is necessare that prouisione be had to decerne the rycht vnderstanding of the Scripture fra the wrang specially quhensumeuer question or debait rysis for the samyn vtherwayis the hauing of the Scriptures without the vnderstanding of the samyn war lytle or na thing profitable to the Congregatione Bot swa it is that all hereseis war supprest and the rycht vnderstanding of the Scripture fra the wrang was decernit in all aiges Èeris and tymes sen the tyme of the Apostles be the general councels Thairfore it followis weill that the generall Councels war the speciall membre of the Congregatione appointit be God representing the hale Kirk to tak ordour in all maters of debait concerning Religione M. Ihone Dauidsonis Answer I wyll nocht stand to giue M. Q. the first part of this reasone grantit bot I affirme the secund part heirof to be fals quhare he sayis Bot swa it is that all hereseis war suppreste the rycht vnderstanding of the Scripture fra the wrang was decernit in all aigis Èeris tymes sen the tyme of the Apostles be Generall councels and this I proue be diuers reasonis he taking the generall councels the kirk for the cheif Pastours of the vniuersall Congregatione as his foresaid interpretion of of the kirk testifyis him to do For the hereseis that rays in the kirk of God sen the tyme of the Apostles was not vther wayis supprest nor be na vther lawfull meanis than thay war in the Apostles tyme. For God hes appoyntit na vther maner of way for the suppressing of thaim in his Scripturs be command or exemple Bot in the Apostles tyme sum was only supprest be the haly Spirit and the worde of God properlie and trewlye spokin be the Apostlis Elders the mouth of the haly spirit Actor 15. as was thare heresie quha teachit that the Gentiles that beleuit could nocht be saue without thay hade bene circuÌ„cisit For tharefter that Peter had maid his exhortation quhilk mycht haue bene collectit of the Scripturs for the maist parte Iames cytit Amoz the Prophete to confute the heresie quhilk is nocht els bot ane testimonie of the haly Spirit quha tharefore is put first as president in the decrete of the councel quhilk was send fra Ierusalem to Antiochia to conferme the brethren Fâ—r giue thay had wantit the haly Spirit the
inclosit within the formes of bread and wyne as Ethnikis and publicanis as all Papistes sould be haldin amangis trew Christianis and to flee fra thare company as Heretykes and Idolaters quha be the determinatione of thare Councels without Scripture of God hes commandit as Lordes ouer Christiane mennis Faith that all men beleue the bread and wyne to be transubstantiat in the body blude of Christ Iesus al 's lang and braid as he was borne of the Virgine Marie and crucifeit on the Croce vnder the formes of bread and wyne quhilk altogether is wickit For thare is na Councel that can moue ony man to beleue ony thing concerning Religione be ony authoritie that euer thay may alledge thaim self to haue without Gods worde For Augustine sayis that it is necessare to be prouin be the manifest testimoneis of the haly Scripturs that we wald war beleuit Contra Epist Petili Donatist de vnitate Eccle. Cap. 19. Siclyke he sayis he wald nocht haue beleuit the Euaâ—gell without the authoritie of the Kirk had commouit him Contra Epist Manichei quam vocant fundamenti Marke weill his worde commouit and nocht mouit for be this worde commouit he meanis that the authoritie of the Kirk or decretis thareof is nocht sufficient be thair self to moue ony man to beleue the Euangell bot with the Spirite and worde of God to commoue the myndes of Gods chosin people to beleue Quharefore sen nother the scripture of God nor the Doctoures sayingis nor Èit na gude reasone teaches vs to seik the suppressing of Hereseis or the rycht vnderstanding of the Scriptures fra the wrang bot at the haly Spirite and the worde of God I beleue M. Q. nor na godly man will attribute to the generall Councels that thing quhilk appertenis onely to the haly Spirite and the worde of God as is the suppressing of Hereseis and the discretione of the rycht vnderstanding of the Scriptures fra the wrang vtherwayis the warld wald liue in perpetuall debait and contentione without the hereseis war supprest be infallible and eternall things as is the haly spirit and the worde of God and nocht be generall or particulare councels that may baith dissaue the warld and be dissauit And giue ony man wald obiect that the Kirk of God hes receauit sum Scripturs as Canonicall and hes refusit vthers as Apocripha Quharefore it appearis to be sure that the kirk hes power onely to decerne and Iudge the Scripturs and hauing power to Iudge the Scripturs farre mair sulde it haue power as appearis to Iudge quhilk is the rycht vnderstaÌ„ding and quhilk is the wrang of the Scripturs and swa perauenture to sum men al wyl appeare to be wrang that we haue said I answer that the Kirk receauit the Scripturs na vther wayis than thay war offerit and delyuerit be thaim that wrat thaim to the Kirk quha was knawin surely be the rest of the Kirk to be full of the haly Spirit bot thay war nocht offerit nor delyuerit to the Kirk to be Iudgit or to be receauit be the Kirkis Iudgement Bot of thay Scripturs that was delyuerit as Canonical be the Apostles and the Euangelistis the Kirk fra tyme to tyme hes borne faithfull wytnes thareof to the Posteritie that thay war Canonicall of the quhlk the Kirk could neuer take on it to Iudge For the Apostles Euangelistis of thare awin wyll chesit not to bryng in the Kirk ony thing bot that quhilk thay receauit fra Christe faithfully thay schew it to the Nations as sayis Tertuliane For as the Scripturs of the auld TestameÌ„t was not Iudgit be the preistis nor Ministers nor be the Synagog to be Canonicall or Apocrypha bot was kepit as sayis Augustine in the Temple of the Hebrew people be the deligence of the succeding preistis Deut. 31. Iosue vltimo Hebr. 9. Swa the Kirk nother receauit nor refusit nor Èit Iudgit it ony Scripture be it awin autoritie bot thay buikis quhilk it receauit fra the Apostles and Euangelistis sen the Apostles and Euangelistis dayis without interruptione of tyme hes brocht thaim on to this tyme. Contra Faustum Manicheum Lib. 28. Cap. 2. e. And in the same buke he sayis Cap. 4. quhen the Apostle Paule efter the Ascensione of the Lorde was callit of the Heauin giue he had nocht found the Apostles lyuing with quhom he mycht haue appearit to haue bene of the same fallowschipe be communicatione and conferrning of the EuaÌ„gell with thaim Galat. 2. the Kirk on na wayis had beleuit him Be this sayngs of Augustine it may be clearlie sene that the Kirk of God nother admittit nor refusit the Scripturs he it awin autoritie Bot because the kirk of the Apostles dayis had coÌ„municatione and conferring of the Scripturs with the Apostles and Euangelistis and thay Scripturs that the primitiue kirk receauit of thare handis the kirk succeding as ane faithfull wytnes hes brocht thay scripturs to be beleuit on to our dayis And tharefore nother kirk nor councels had power to Iudge the Scripturs nor to decerne the rycht vnderstanding of the Scripturs fra the wrang be thare Iudgement pleasour For Augustine sayis Lib. 13. confession Cap. 23. it is nocht lesum of sa hie autoritie to Iudge nor Èit of thy buike Èea suppose thare be sum thing thare nocht manifest because we submitt to it oure vnderstanding and we halde it sure Èea and it that is hid to our sycht rychteouslie trewly to be said Ane man quhowbeit he be now spiritual and renewit in the knawlege of God according to his Image quha hes creatit him nochtheles he sulde be ane doar of the law and nocht ane Iudge Tharefore the Apostles being in the primitiue kirk quha be the inspiratione of the haly Spirit wrat the Scripturs delyuerit thaim to the kirk manifestlie contening all thingis that conceâ—nit faith gude maners the kirk hes borne witnes of thay Scripturs to the warld that thay war Canonicall Bot efter that this was done it was nocht lesum to the kirk succeding to interprete thay Scripturs at thare pleasoure bot the Spirite of Christ first was to be hard and the mutuall consent of all the places of the Scripture was diligentlie to be coÌ„sidderit of the quhilk we haue this familiare exemple As quhen the kingis letters cummis to ony Citie the Rewlars and gouernours of the Citie of ane custome may take tryall giue thay letters be seuzeit or nocht that is present it to thaim in the kyngis name Bot quhen thay vnderstand thay letters not to be seuzeit nor corruptit it is nocht lesum at thare pleasour to alter or change thaim nor to mak expositione or glose on thaim bot obey the kyngis coÌ„mand as it is setfurth tharein And na vther wayis can we iudge of the Kirk for quhowbeit it is ane faithful keipar
Firste Lessone that he gathers thareon Heir follows M. Q. Second Lessone collectit of the .15 Chap. aof the Actes for Confirmatione of his Firste Conclusione SECondly it is to be markit of this Text that efter that Paule and Barnabas was receauit be the Congregation The Apostles and Elders onely conuenit to dispute and decerne vpon the questione mouit in the CoÌ„gregatione betuix the Iowis and the Gentiles Quhareby we are learnit that it apertenit to the Apostles and Elders dewlie conuenit together to dispute reasone pronunce sentence of maters broch in debait concerning the trew vnderstanding of the worde of God as the speciall membre of the Congregatione appoyntit be God to that office And thare deliberatione in maters concerning faith and Religione interpretatione of Scripturs to haue the samyn denominatione strenth effect as the hale rest of the membris of the Congregatione had concurrit tharewith M. Iohne Dauidsons answer to M. Q. secund Lessone THIS Text foresaid bearis record that the Apostles and Elders conuenit to dispute vpon the mater bot it sayis nocht thay onely conuenit to disput Quharefore this argument is na worthe the text makis mentione of na vthers bot of the Apostles and Elders that conuenit to dispute tharefore al vthers fra the disputatione was secludit For be the same text in twa diuers places it may be perfytelie prouin that thare was far ma at that disputatione than the apostels elders For betuix Peter Iames reasoniÌ„g it is wryttin that the hale multitude held thare peace And efter that Iames had schawin his reasone quhy the Gentiles that beleuit sulde nocht be circumcisit it is wryttin that it pleasit the Apostles and the Elders with all the kirk to cheis men amangs thaim and send to Antiochia Mairattouer he can nocht deny bot the brethren ar expresly namit in the Superscriptione of the Apostles letter and vnderstand onder this worde ws in the wryttin decrete of the haly Spirit Quharefore it being verray lyke that the multitude had bene speakyng before because the Spirit of God sayis the multitude held thare peace efter Peters reasoning and siclyke the brethren is mentionat in the decrete and is lyk to haue reasonit he can not inferre tharefore the Apostles and Elders to haue onelie dispute And quhowbeit thay had only dispute the mater as it is nocht lyke that thay did for it can nocht be prouin be the text Èit the rest of his lessone quhilk he sayis he hes learnit is on ane boddomles ground For the Scripture foresaid of the 15. Cap. of the Actes makis na mentione that it apertenit to the Apostles and Elders to ê“nunce sentence in maters brochtâ— debait concerning the trew vnderstaÌ„ding of the worde of God nor Èit that thare deliberatione in maters concerning faith Religione and interpretatione of the Scripturs sould haue the same denominatione strenth and effect as the hale rest of the members of the Congregatione had concurrit thareto as salbe schawin heirefter in the Confutatione of the Confirmatione of his Thride Lessone Heir followis M. Q. Thride Lessone collectit of the Text foresaid for Confirmatione of his Conclusione THridly it is to be notit that efter Paule and Barnabas had oppinnit and declarit to the Apostles and Elders the questione and debait that rase in the Congregation betuix the Iowes and the Gentiles the Iowes being indurit persuading circumcisione to be necessare with Baptisme the Gentiles be the contrare disdaning the Èok of circumcisione thinking Baptisme onely sufficient Rase vp Peter and efter conferring of Scripturs declarit Baptisme sufficient without circumcisione And al 's Iames cytit the Scripturs to beare witnessing and approuit the sayingis of Peter quhilk being done Iames in the Name of the rest of the Apostles because he was Pastor and Bishop of Ierusalem quhare the Apostles conuenit for the tyme pronouncit sentence and said I Iudge Marke gude Reader Peter and Iames to call to remeÌ„brance the testimoneis of the Scripture as witnes bearer of the will and mynde of the Lorde And the Apostles to occupy the place of the Iudge to the questione mouit in the Congregatione For quhy The Apostle Iames said nocht the Scripture Iudges decernis nor geuis sentence bot he takis the place of the Iudge in the Name of the rest of the Apostles vpone him self saying I Iudge M. Iohne Dauidsonis Answer to M. Q. Thride Lessone QVhare M. Q. heir sayis that Iames in the Name of the rest of the Apostles because he was Bischop of Ierusalem quhare the apostles was conuenit for the tyme pronouncit sentence I say his sayingis hes na ground and that I tak to proue be diuers reasonis Firste we may see in the disputatione that Peters reasone is quhy the Gentiles that beleuit sould nocht be circumcisit for God sayis he wald haue thaim hearing the worde of the Euangell be my mouth and beleue And he hes put na difference betuix vs that is Iowes and thaim that is Gentiles in geuing thaim the haly Spirit and be faith hes purifeit thare hartis Tharefore now quhy tempt Èe God to lay ane Èok on the Disciples neckis And thir last wordis is rehearsit againe in the Decrete of the haly Spirit put in writ be the Councell placing this worde burdene for Èok quhilk signifeis heir baith ane thing Iames heirefter to approue Peters reasone he alledges Amoz the Prophet and vp one him he groundis his reasone quhy the Gentiles that beleuit sould nocht be circumcisit making his exhortatione to the Congregatione on this maner saying Quharefore I think best that we trouble thaim nocht of the Gentiles that ar turnit to God bot that we write to thaim that thay abstene thaim selues fra filthynes of Idoles and Fornicatione and that is wirreit and fra blude and of Iames wordis thare is sum put in the decrete Siclyke Than I say gif this had bene the sentence that Iames had geuin in the Name of the hale Apostles as M. Q. alledgis Iames failÈeit to Peter that maid na mentione of his wordis of the quhilk the hale Councell in the writtin decrete makis mentione And mairattoure the Councell had failÈeit to Iames that wald nocht write the sentence of the Councell as it was pronouncit be him gif he pronouncit the sentence in the Name of the hale Apostles for in the writtin decrete of the hale Councell thare is mekle left out that Iames spak in his exhortatione quhilk M. Q. callis Iames sentence Bot thare was na sic variance amangs thaim Quharefore in the decrete of the Councel nother Pethers nor Iames sayings is followit bot the effect of baith thare sayings as members of the councel geuing thare reasonis as vthers did in the disputatione that was thare was concludit saying it hes pleasit the haly gaist and vs. c. To lay na vther burdene
ane sayis to me lat me vnderstand that I may beleue And I answer to him Èea rather beleue that thow may vnderstand with this controuersie we cum to the Iudge lat nother of vs presume to haue the sentence for him quhat iudge ar we able to finde All being soche I knaw nocht giue we can finde ane better Iudge than ane man be quhom God speakis Thairfore lat vs nocht gâ—â— in this mater and this controuersie to warldly and humane letters The Poete mat â—or iudge betuix vs bot the Prophet And in the last part of the samyn Sermone sayis he lat the Prophet Iudge Èea rather lat God Iudge be the Proâ—het lat vs baith hald oure pâ—aâ—e quhat we haue said it is hard Lat me vnderâ—â—and sayis thow that I may beleue and I said beleue that thow may vnderstand lat the Prophet answer without Èe beleue Èe sall not vnderstand Esay 7. this sayis Augustine Now Augustine heir be the decisione of his controuersie teachis vs in controuerseis nocht to seik the Kirk to be our Iudge quhilk as M. Q. allegis is the onely appointit Iudge be God or the generall Councels or the Scriptures of men as is the wrytingis of prophane Poetis to be Iudges bot onely the Spirit and worde of God For giue Augustine had knawin that God had appointit his Kirk to be the onely Iudge to decerne the rycht vnderstanding of the Scripture fra the â—rang he had said I knaw nocht giue God hes appointit ane better iudge than his kirk quhilk he sayis not bot I knaw not sayis he giue we can finde ane better Iudge than ane man be quhome God speakis Quhairfore it is plaine that Augustine and his aduersare knew thair Iudge not to stand in Gods appointing bot in thair awin finding and chusing to Iudge thair controuersie saying lat the Prophet Iudge Èea or rather lat God Iudge be the Prophet Giue the Prophet had bene appointit Iudge be God or giue God walde haue had the Iudgemeâ—t referrit onely to him self Augustine had not said lat the Prophet Iudge or rather God Be the quhilk all men may cleirly see that he meanis not that he desyrit the Prophet be reasone of his manly wit or reasone to be Iudge or God to discend out of heauen to be Iudge bot he dâ—syris the worde of God spokin be man as the mouth of God the haly Spirite to Iudge thair controuersie And thairfore quhair he sayis heirefter lat the Prophet answer He meanis nocht that the Prophet Esay quha was departit neirby ane tâ—ousand Èeir or Augustine was borne sould tyse againe and be thair Iudge bot he desyris the word of God quhilk the Prophet left iÌ„ writ to the kirk of God to be Iudge as may be plainely perceauit be Augustines wordis Siclyke Augustine in the .15 Sermon of the wordis of the Lorde schawis quhow the rycht vnderstanding is Iudgit fra the wrang be the word of God of this twa places of scripture 〈◊〉 thy brother failÈeis aganis the correct him betuix the and him onely Math. 18. And reproue sinnares oppenly that vthers may haue feare 1. Timot. 5. Quhat do we sayis Augustine heir we this coÌ„trouersie as iudges God forbid Èea rather being coÌ„stitute vnder the iudge lat vs knok that we may iÌ„petrat to haue it oppinit to vs lat vs flee vnder the wyngis of oure Lord God for he hes nocht spokin contrare to his Apostles because in him he hes spokin as he sayis wyll Èe tak experience of him that speakis in me Christe 2. Corinth 13. Christe in the Euangel Christ in the Apostole tharefore Christ said baith the ane and the vther Ane be his awin mouth the vther be the mouth of his Herald And this farre Augustine Quha of this twa Scripturs because he seis that meÌ„ may tak ane wraÌ„g vnderstanding of thaim as giue ane oppin Synnare wald say to ane Minister because I am Èour brother Èe sulde correct me secretlie and siclyke ane Minister giue he walde say to ane quhom he knew to haue synnit secretlie thow man be oppinlie correctit because Paule biddis correct synnars oppinlie Tharefore he wyll nocht tak on hand to be iudge for to decerne the rycht vnderstanding fra the wrang of this twa Scripturs bot as ane weill learnit man be the oppinning of the Scripturs that men may see quhow the Scripture iudgis the rycht vnderstaÌ„ding of thaim self fra the wraÌ„g that is takin of thaim he vsis the ordinarie meanis on this maner saying take tent giue thy brother hes failÈeit aganis the correct him betuix him and the onely Quhy because he hes synnit aganis the. Quhat is that he hes synnit aganis the thow knawis that he hes sinnit because it was secrete quhen he Synnit aganis the seik ane secreit betuix the him quheÌ„ thow correctis him that hes failÈeit aganis the. For giue thow knawis onely that he hes sinnit aganis the thow before all men wald reproue him thow ar nocht ane correctour bot ane reuelare And efter this it followis bot giue he hes done to the iniurie in the audience of mony he hes failÈeit aganis thaim quhom he hes maid wytnes of his iniquitie Tharefore thay thingis ar to be correctit oppinlie before all meÌ„ This farre Augustine Quha be thir sayings seikis nocht the Iudgement of the Kirk to decerne the rycht vnderstanding of thir twa places fra the wrang as may be planelie sein bot is content to flee vnder the wyngis of the Lorde that is his Scripture heir the iudgemeÌ„t of Gods word be the quhilk he schawis quhow thir wordis aganis the geuis vs lycht to vnderstand and conciliat baith thir places And as ane faithfull iudge decernis to vs quhom we sall correct secretlie and quhom oppinlie quhilk is the discretione of the rycht vnderstanding of this Scripturis fra the wrang for without thir wordis aganis the the kirk nor na man could haue iudgit quhilk man sulde haue bene correct secretlie quhilk oppinlie As Augustine the Instrument of God makis manifest heir to the warld Be thir twa sayings of Augustine all men may perfytlie see that Augustine and his aduersoure hes chesit the spirit Scripture of God to be thare iudge be the quhilk thare debait was fynissit making na mentione of the kirk as ane iudge appoyntit to thaim be God And because the Scripture of God on the quhilk the coÌ„trouerseis of Religione is groundit ar oft tymes obscure and sum Scripturs appearis to be repugnant to vthers And for diuers causis thare is syndrie sensis collectit of thaim farre different thare hes bene mony weill learnit meÌ„ because thay could nocht he satisfyit in thare controuersie be the plane text of Scripture that hes socht ane lytle nombre or ane great multytude
of the Scripturs Èit it is nocht lesum to it to constitute ony vther thing of thaim vtherwayis than God hes determinat Quharefore sen the councels as he interpretis thaim the cheif Pastours of the Vniuersall Congregatione is men for commounlie blynde affectionat dull of spirit and takis on thaim to decerne and determine thay thingis that is proponit in thare councels quhilk appertenis onely to the Halye Spirit word of God I say na man is oblest to subscriue or coÌ„sent to the sentence of thay Councels mair nor to the sentence of ane priuate man be reasone of the Councels Bot because thay aggre with the worde of God quharein is contenit the mynde and will of the haly Spirit approuing it to be trew be the quhilk it takis the strenth efficacie and denominatione For gif Peter quha appearit to be ane Pillare of the kirk Gal. 2 and was sa great Apostle had errit and Paule had nocht resistit vnto him quhat sall we say than of the Congregatione of men that is led vp and doune with affectionis blyndnes and errour as hes bene mony of the Councels sen the Apostles dayis in the quhilk thare hes nocht bene sa mekle as ane schaddow of the haly Spirit Tharefore lat all thingis concerning Religione be brocht to the Scripturs of God the testimoneis of the haly Spirit the twiche staine and equale Iudge that be thay things that is certane and stable ordoure mat be tane in doutsum maters And not to lat doutsuÌ„ maters be Iudgit be vncertane and mutable things For as the spirit and worde of God is solide and immortall and full of veritie swa is thare decretis and sentences eternall and immortall and as men quhow great nombre that euer thay be is mortal mutable and be nature geuin to lie Swa thare decretis and sentences is vncertane changeable and neuer wanting suspitione of falset Bot Èit I wald not that ony man thocht me of that mynde that I wald haue all things drawin to the tryall of the Scripturs as that I wald haue godly and weill learnit men not hard in godly councels quha hes the ordinarie meanis quhars by the spirit of God geuis the vnderstanding of his Scripturs or that I laboure to euacuat the authoritie of the Kirk or Councels and to haue the godly Fathers and members thareof neglectit Bot I wald haue the Kirk the Councels and Fathers thareof quhow godly that euer thay war acknawledgeing the things that properly appertenit to the haly Spirit and the worde of God as is suppressing of Hereseis nocht to apperteane to thaim And that thay war bot as instrumentis mouit and vsit be God to mak manifest vnto the warld as his month the treuth and veritie of all controuerseis as thay ar determinat and decretit be his Spirit and liuely worde And tharefore quhare he sayis in the beginning of his argument Gif thare be sum as he thinkis thare be mony quhilkê ar stifneckiâ— bearing perpetuall disdaine aganis the generall Councels specially sic as walde haue libertie to thraw the Scripturs to thare appetite desyrous of vaine glorie and to be thocht singulare in thare awin opinione I submit my self to the Iudgâ—ment of the Râ—aâ—er qâ—hidoâ—e 〈◊〉 be â—ortâ—y to â—e callit stifneckit and bearers o◠〈◊〉 â—â—is the â—ounâ—â—â— that wald haue the iudgement of Councâ—ls and all â—eâ— qâ—hat sumeuer thay war subiect to the Iudgâ—ment of the Spiâ—â—◠〈◊〉 worde of God or thay quha will nocht subdew thare vnderstanding in the seruice of Christe bot wil haue his word iudgit be the vncertane and arrogant Iudgement of men And gif we seik ane libertie that contenis vs within the word of God and is content that we and all our actionis be iudgit thareby or thay quha wald haue the Scripturs and thare interpretationis quhow godly that euer thay war subiect to thare councels that is to thare awin Iudgementis and to haue na greater strenth nor be thare Councels be thare Doctours sayings Èea and thare Papis decretis thay receaue That quhen ane of thir seruit thaim nocht to thare libertie that thay mycht loup to ane vther fra the Scripturs to the Councels fra the Councels to the Doctours fra the Doctours to the Papis decretis as it war ane Fox loupynd fra hole to hole seiking ane streÌ„th And I wald we war iudgit quhidder we be thrawers of the Scripturs that desyris Scripturs to interprete Scripturs or thay quha wald haue thaim iÌ„terprete be the Councels thrawiÌ„g thaim to the Iudgement of men Or quhidder we be desyrous of vaine glorie and singulare in our awin opinione that referris the glorie of all gude Councell the decretis the suppressing of Hereseis and the rycht vnderstanding of the Scripturs to God and his worde or thay quha attributis the halding of Councels to thaim self and furth setting thare decretis to the warld as the decretis of men to be obeyit as the decretis of God vsurping to thaim self the suppressing of Hereseis and vnderstanding of the Scripturs quharein thay schaw thaim self mair nor singulare in thare awin opinione Heir followis M. Q. Thride Argument groundit vpon the Scripture quhare with he confermis his Conclusione principall as he alledgis NOchttheles perchance thare is sum sa Religions and clene Fingerit that thare wyll na thing perswade thaim without Testimoneis of the Scripture we wyll schaw gude wyll to satisfie thare curiositie sumpart and on this maner it is wryttin be the Prophete Aggee Great salbe the glore of this laitter housse mair nor the first I wyll aske at the quhat is signifeit be the laitter housse bot Christis Congregatione and Kick vnite together in ane faith be Baptime Quhat is signifeit be this first housse bot the chosin people of God quhilk war before the law of the Euangell haue we nocht expreslie in Deuteronomie that prouisione was had in the auld Law quhensumeuir questione or debait rays amangs the chosin people of God for the vnderstanding of the Law recours was hade onely to the Preistis of the Trybe of Leui and the Iudge to be pacifeit in all thare doutis and that the people suld na way is make questione vnder the paine of death Bot to receaue the IugemeÌ„t of the Ministers quhilks war for the tyme Art thow nocht than be the wordis of the Prophete aboue rehearsit compellit to say that the Ministers of the new Law quha occupyis the place of the Preistis of the Trybe of Leui Èea and hieare place hes the samyn place Èea and ane greater place to stay all doutis quhilk rysis amangis the rest of the membris of the Congregatione for the vnderstaÌ„ding of the Scripturs and Law of God And vtherwayis quhow sall the wordis of the Prophete be of veritie saying that the glore of this laitter housse sulde be mair nor the firste giue thare be nocht al
's sufficient ordour prouidit be God to stay all doutis quhilk rysis amangs thaim of this laitter house and giue the Ministers of the samyn hes nocht al 's great place to take ordoure in all maters of debait concerning the faith of thaim quhilkê ar of the laitter housse as had the Ministers of the first house Thane we sall conforme to Gods worde and vther gude reasone conclude the generall councels dewly coÌ„uenit quharein ar the Ministers of the new Law to represent the Vniuersall Kirk of God hauing full power and autoritie of God to take ordour in al maters quhilk ar in debait speciallie to decerne the rycht vnderstanding of Gods worde fra the wrang as hade the Ministers of the auld Law and rather greater M. Iohne Dauidsonis Answer AS to this thrid ArgumeÌ„t that he groundis on the Scripturs alledging Aggee 2. and the 17. Cap. of Deuteronomie I wyll lat his interpretatione of the first and laitter housse gang with him because it makis lytle to the purpose Bot as to the Second part in the quhilk because he is far wanderit by the rycht way I man answer quhare he sayis haue we not expreslie in Deuteronomie that prouisione was had in the auld Law quheÌ„ euir questione or debait raise amangs the chosin people of God for vnderstanding of the Law recours was had only to the Preistis of the Trybe of Leui the iudge in the quhilk he is far dissauit thynking hereby that God send Thaim to the Preistis and Iudge for the vnderstanding of the Law of God for gif he had luikit to the text he sall fynde that it speakis of na siclyke thing bot it sayis giue ony difficil doutsum thing to the that is Iudge of ony Citie in Iudgement ryse betuix blude and blude pley and pley plaig and plaig in the maters of controuersie within thy gates c. and thow sall cuÌ„ on to the Preistis of the Leuitis and on to the Iudge president or gouernour that salbe in thay dayis c. First it may be here clerelie sene quhow that this place seruis na thing to his purpose that he walde be at for the thing that the Scripture speakis of first heir in generall as commonlie it dois in mony vther places it exponis the same beirefter in special be membris in the Chaptours following of the same buike as betuix the slaucter of the Innocent and nocent betuix slauchter of sett purpose and be chance betuix byars and sellars Contractars in Ciuile actions and betuix plaig and nocht plaig and siclyke vther Ciuile maters vnderstand be this three termis blude pley and plaig vnder the quhilk na mentione is maid of the vnderstanding of the Scripturs bot thare is comprehendit the hale Ciuile coÌ„trouerseis of the auld Law quhare in the Leuiticale Iudge or president sulde haue schawin to the Inferior Gouernours of the Citeis of Israell the sentence of Iudgement as the Leuitical Preistis keipars of the Law had geuin him counsell be the law of God At quhome thare was na Iudgement socht for the vnderstanding of the law nor Èit this text makis na mentione of ony power thay had to iuge bot to schaw be the Law to the Inferior Iudgis quhow thay sulde pronunce the sentence and Iudgement of God contenit in his law of ony difficile thing that happinnit within the Citeis quha in this place of Scripture is nocht properlie callit ane Iudge bot ane president or Ciuile Gouernour efter the significatione of the Hebrew terme because he was Executor of Gods Iudgement as God desyrit Salomon to be nocht ane Iudge bot ane Executor of his IudgemeÌ„tis 1. Reg. 6.12 Quha is heir in this Scripture conioynit together with the Preistis to figure the Kingly Preisthead of Christ Iesus quha baith was Preist and king And tharefore this President that is heir commonly callit ane Iudge he was not ane Iudge because he Iudgit ony thing be his awin warldly reasone or wit bot because he was executoure of Gods Iudgement and pronouncit as the mouth of God betuix God and the inferior Iudgis the thing that was determinat be God and Iudgit be his Law For quha pleasis to consider the Text that may plainely see the Iudgement is referrit to the Law of God and the schawing of the sentence of Iudgement the telling the informing or teaching is referrit to the Preistis and the hic President suppose it was onely bot for Ciuile actions amangs the people that he was constitute President be God Tharefore in this place of Scripture it was nocht the mynd of God to teach ony ordoure for the vnderstanding of the Scripturs bot for the Ciuile controuerseis amangs the people he schawis quhom at the inferior Iudges sould seik the Iudgement as he hes determinat and defynit in his Lawis for doutsum and difficill maters For in the auld Law thay Iudges followit onely the literall sense of the Scripture for the quhilk thay had na controuersie bot thay keipit the ordinance of God as he requirit thaim be his writtin word Quharefore his argument of similitude betuix the Ministers of the new Law and the Leuiticall Preistis and Iudges be the wordis of the Prophet Aggee that he alledgis compellis me nor na vther maÌ„ to say that the Ministers of the new Law hes the place of the Preistis of the Trybe of Leui to stay all doutis quhilk rysis amangs the rest of the members of the Congregatione for the vnderstanding of the Scripture and Law of God Bot dissuadis me allutterly for be the cumming of Christe Iesus the Leuiticall Preisthead endit And tharefore it hauing na mair place the Ministers of the new Law occupyis nocht the same place Bot Christe Iesus raise vp efter ane vther similitude to wit the similitude of Melchisedec and occupyit his place in the hie Preisthead and because this Preisthead of Christe was nocht carnall and changeable as the Leuiticall was bot spirituall and Eternall he hes maid vs all Preistis baith men and wemen to offer vp na carnall nor fleschly things bot our selues ane liuely and haly Sacrifice quhilk standis in the refusing of our selues before the quhilk thare is nane of our Sacrifices as is our Prayers our Almons and all vther godly workis that he requiris of vs in his Law acceptable vnto him Quharefore nother the Ministers of the new nor auld Law had sit power graÌ„tit to thaim be God to stay ony doutis or to decerne the rycht vnderstanding of the Scripture fra she wrang bot only the haly Spirit and the worde of God quhilk may be easily persauit be the Scriptures and reasonis foresaid quhilk war tedeous againe to repete And this makis na derogatione to the wordis of the Prophet to be of veritie suppose nother the ane nor the vther house ascribe to thaim the staying of doutis in the Scripturs For the glorie of
the Second house standis nocht in the staying of doutis bot in the excellencie of the Spirituall giftis that was exhibit to vs in the cumming of Christe For thare could na greater glorie be grantit to the Second house than quhen the maiestie of God the Father apperit in the presence of his Sonne Christe be the quhilk the Second house had all thing that was requirit to ane solide and perfyte glorie And granting to M. Q. for Disputationis cause that the Ministers of the new Law occupyit the place of the Ministers of the auld Law Èea or ane greater place as he alledgis it sall mak na thing to his purpose bot rather contrare to the same for we see that thay Preistis quha succedit linealy to Aaron held ane Councell in the Apostles dayis as is writtin Actor 4. quhilk was mair dewely conuenit nor was the Councell of the Apostles of the quhilk mentione is maid in the .15 Chap. of the Actes gif we will hald the conuentione of the cheif Pastours and Bischoppis ane dewely coÌ„uenit councell of the vniuersall Congregatione for the Text bearis this words It come to pas on the morne that the Princes Elders and Scribes was gatherit together at Ierusalem and Annas the cheif Preist and Caiphas and Ihon and Alexander and al 's mony as wat of the Kinred of the hie Priestis First heir we finde the Romane Princes quha had the gouernance of Ierusalem at that tyme conuenit with thaim the Elders and Scribes quha had the knawledge of the Law for na man was admittit to be Preist or Scribe without knawledge of the Scripturs Siclyke thare is heir namit specially the hie Preistis that conuenit with all thare Kinred quha was institute hie Preistis as God had ordanit in his Law and approuit be the people as our Preistis hes nocht bene this mony hundreth Èeris bygaine And thay mycht haue said that thay succedit to Aaron Eleazar Abiathar and sic vthers aboue ane thousand fiue hundreth Èeris gif we wyll compt fra Aaron to the Apostles dayis Now I beleue na maÌ„ can deny bot this was ane general councell dewly conuenit taking ane generall councell for the cheif Pastours of the vniuersall congregatione â—Èit because thay wannt the president of all gude councell the haly spirit inkâ—â— nocht to the Iudgement of Gods word quhat it Iudgit in the mater thay conuenit for thay could nocht haue decernit the rycht vnderstanding of Gods word fra the wrang nor Èit could thay suppresse one hereseis bot thay stable it the ground of all hereseis quhilk was that the Apostles sulde nocht preache in the name of Christe Iesus And as we haue schawin this generall councell of the Ministers of the auld Law to haue done wâ—ckedlie schamefullie errit we can conclude na vther thing of the Ministers of the new law and thare councels quha in thare councell hearis nocht first the Iudgement of the Spirit and worde of God Alswa because the Iowis hes the Scripturs of God of the auld Testament conteyning the effect of the new Testament and mony styfneckit and obstinat papistis hes baith the new and auld Testaments And alswa sum of thaim hes the ordinarie meanis quhareby God vsis commonlie to giue the vnderstanding of his Scripture Notwithstanding thay can nocht decerne the rycht vnderstaÌ„ding of the Scripture fra the wrang that only because thay want the haly Spirit the onely Spirit of al solide and sure discretione Quharefore the Ministers of the auld or new Law hes nocht be thare successione or places occupying the discretione of the rycht vnderstanding of the Scripture fra the wrang bot of the Spirit and worde of God And tharefore nother conforme to Gods worde nor gude reasone sall M. Q. conclude as he alledgis he dois that the Generall Councels quhow dewlie that euir thay be conuenit has be ony way full powre and autoritie of God to decerne the rycht vnderstanding of Gods word fra the wrang as the Ministers of the auld Law had for the Minâ—sters of the auld Law had na siclyke power that can be schawin be Gods worde Heir followis M. Q. Confirmatione of his conclusione groundit as he alledgis on the Fyftene Chapter of the Actes as efter followis c. For fardar confirmatione of our purpose thow sall marke it that is wryttin in the 15. of the Acres of the Apostles as after followis AND Certane men quhilks come fra Iowrie and teachit the brethern except Èe be Circumcisit efter the maner of Moyses Èe can nocht be sauit Nocht ane lytle seditione being mouit to Paule Barnabas aganis thaim than thay decernâ— that Paule and Barnabas and certane vthers of thaim sulde passe to Ierusalem vnto the Apostles and Eldars about this questione Quhen thay war cumin to Ierusalem thay war receauit with the Congregatione and Apostles and Eldars Than raise certane of the Sect of the Phareseis quhilkê did beleue saying that it was neidfull to Circumcide thaim and to command thaim to keip the Law of Moyses and the Apostles and Eldars come together to reasone vpon this mater QuheÌ„ thare was mekle disputatione Peter raise vp said vnto thaim Èe men brethren Èe knaw quhow lang quhyle syne God chesit amangs vs that the Gentiles be my mouth soulde heare the worde of the Euangel and beleue And efter followes the same Text and quhen thay held thare peace Iames answerit saying Èe men and brethren harkin on to me Symon tauld Èow quhow God at the beginning viseit the Gentiles to receaue thaim ane peple in his name to this aggreis the words of the Prophete as is wryttin efter this wyll I returne againe and big the Tabernacle of Dauid quhilk is fallin doun and efter that Iames had cytit conferrit the Scriptures it followis in the Text. Quharefore I Iudge that we trouble nocht thaim quha fra amangs the Gentiles ar turnit to God bot that we writ to thaim that thay abstene fra fylthines of Idols fra Fornicatione fra it that is wyrreit and blude Beneuolent Reader giue thow diligentlie wyll marke considder the wordis aboue rehearsit Thow sall fynde perceaue diuers godlie and proper Lessons aggreable for the establesing of our purpose First thow sall mark and considder that albeit Paule and Barnabas as the Scripture teachis vs war twa Apostles appoyntit be God to be Prechours to the Gentiles and that thay had the Spirit of God to preache she treuth and veritie as Paule him self testifeis iÌ„ mony places Èit wald thay nocht be sa bauld as priuatly to decerne vpone the questione mouit in the Congregatione vnto the tyme thay com to Ierusalem quhare Peter the cheif Apostle was with the rest of the Apostles and Seniors Be this example of Scripture we ar sufficiently instructit na priuate nomber quhow godly or weill learnit that euer thay be to be