Scripture it is wrang and vngodly to affirme ony thing to be done be God that he hes not done ¶ And giue the kirk be nocht Iudge appointit be God in the Scriâ—â—â—res to decerne the rycht vnderstanding of the Scripture 〈◊〉 â—he wrang quhen debait rysis for the same I dout not bâ— men will desyre to knaw quhome God hes appointit Iudges or quhom thay that is at controuersie for the vnderstanding of ony Scripture sal mak thair Iudge for to decerne the rycht vnderstanding of the Scripture fra the wrang that men takis of it quhen ony questioÌ„ or debait rysis for the same considering it is necessare that thay haue ane Iudge that is at debait for the vnderstanding of the Scripture I answer that God hes appointit na Iudge in this mater for giue God had appointit ane Iudge to haue decernit the rycht vnderstanding of the Scripture fra the wrang it wald haue bene thocht that thair had bene sum fals or wrang thing in the Scripturs and than quhatsumeuer interpretation had bene geuin of ony place thairof quhidder it had bene manifest or obscure sum men fould haue bene troublie in thair conscience quhill thay had cum to that Iudge appointit be God in all maters of religione quhilk had maid great perturbation in the Kirk For than neuer man wald haue credite the plaine Text of the Scripture mait nor the obscure quhil thay had hard the iudge that God had appointit And swa that Iudge soulde haue gottin mair credite nor the worde of God quhilk had bene ane great incoÌ„uenient Bot thay that hes had ony controuersie in tymes bygaine for the decerning of the rycht vnderstanding of the Scripture fra the wrang and for the opinions that men hes tane of the Scripture hes chusit thair iudge as thay plesit And because that Christe Iesus hes left na thing to his Kirk bot his Scriptures to beare witnes of all thingis that is requirit for our Saluatione to be knawin of him Ihon. 5. and his Spirite to teache vs all veritie be men as his mouth outwartly and inwartly be him self workand in our hartis quhilk ar the onely thingis quhairby we haue knawledge of the veritie and discretione betuix the veritie and the falset in maters concerning Religione sum men thairfore hes referrit the Iudgement of thair controuersie to the worde and Spirit of God as thair iudges Arbitraris For this is the onely thingis that thay quha hes bene at controuersie for maters of Religione hes socht to haue thair action iudgit be as we may see to haue bene done be Christe Iesus and mony weil learnit and godly men For Christe Iesus affirming him self to be the Sonne of God and the Iowes affirming the contrarie as is writtin in the .5 Chap. of Ihon in sa far as thay wald haue slaine him he appeillis thaim to the Scriptures to be iudgit thairby saying search the Scriptures for in thaim Èe think to haue the Eternall lyfe and thay ar thay quhilk testifeis of me Thair culde nocht be ane greater controuersie or question for ony mater of Religione nor this was betuix Christe Iesus and the Iowes quha than in earth was the onely Kirk of God giue he was the Sonne of God equale to the Father or nocht and he hes referrit him self as to his awin godly maiestie manhead and doctrine to be Iudgit be the Scriptures in this controuersie and nocht vnto thaim quha had the power in the kirk and the Iowes sayis na thing aganis the Scriptures in this place quhy thay may not be iudge betuix thaim And Èit the Scriptures was nocht the appointit Iudge be God betuix Christe Iesus and the Iowes ¶ And giue ony man will obiect that quhatsumeuer thing bearis witnes it can nocht be ane Iudge in the same self cause bot the Scripture bearis witnes of Christe betuix him and the Iowes giue he be the Sonne of God or nocht thairfore thay can nocht be Iudge because thay beare witnes of him I answer that in warldly and mortall thingis for vsing of parcialitie ane thing can nocht gudlie be baith Iudge and witnes bot in thay thingis that is euerlasting and immortal quhilk can nocht vse parcialitie as is the word of God ane thing may baith beare witnes and be Iudge Thairfore it is na inconuenient that the Scriptures baith beare witnes and be Iudge in ony controuersie for maters of Religion for and thair war twa that disaggreit vpon ane Artickle of our beleue as for exemple giue ane denyit that Christe Iesus was borne of ane Virgine and ane vther affirmit that he was borne of ane Virgine and thir twa wald referre thaim baith to the iudgement of the Scripture And than thir sayingis of Esay the Prophet that is spokin of Christe war brocht to decyde the controuersie Behald ane Virgine sall conceaue and beare ane Sonne This Scripture of Esay is witnes to him that his assertione was trew quha said Christe was borne of ane Virgine and alswa it iudges betuix thaim that the assertione of the ane is trew and the vther is fals As ane euin reule is ane witnes to the thing that is euin that it is euin And it is a witnes to the thing that is cruikit that it is cruikit And alswa betuix the euin and the cruikit it is a iudge quhilk decernis the ane to be cruikit and the vther to be euin Siclyke the worde of God is betuix twa that is at controuersie for ony mater of Religione Secondly because the rycht vnderstanding of the Scripture of God could neuer be decernit fra the wrang vnderstanding that men takis of it nor na controuersie in maters concerning religion could be aggreit bot be the word and Spirit of God Thair hes neuer bene ane herityke that hes bene of ony learning quhow wickit that euer he was giue he was content to be iudgit in the thing he mantenit bot he hes bene content to referre the iudgement of his controuersie and assertion to the Scripture of God and that be reasone he coulde finde na vther thing that could be ane infallible Iudge in sic maters be the quhilk he micht be assurit to haue his controuersie iudgit and decydit trewly without all suspitione of parcialitie or fauoure bearing mair to ane part nor to ane vther Thridly besyde this that we haue daylie experience of quhaireuer thair is ony controuersie betuix twa for the vnderstanding of the Scripture of God thay haue takin thaim to be Iudgit be the Spirit and vnfallible worde of God Augustine teachis vs to chuse the worde and Spirite of God to be our Iudge quhen ony controuersie for maters of Religione is amangis vs. Firste in the .29 Sermon of the wordis of the Apostle saying quhen betuix vs thair is sic ane controuersie resyn that
of the maist godly and weil learnit meÌ„ in the Scripturs hauing gude vnderstanding of the ordinarie meanis quhareby the spirit of God communicatis the rycht vnderstanding of his word to his Kirk quha being conuenit together hes sumtyme borne the name of ane generall sumtyme of ane prouinciall councell And alswa because the spirit of God speakis to men in controuerseis coÌ„cerning Religione outwarlie bot be men thay haue referrit thare controuersie to the iudgement of the worde and spirit of God and to men as concerning the vsing and treatyng of the ordinarie meanis quhareby the spirit of God commoundlie geuis the vnderstanding of the Scripture and the discretione of the rycht vnderstanding thareof fra the wrang that thay mycht haue the decisione of thare controuersie first be the infallible iudgement of the worde and spirit of God as the solide and trew iudgement ground of all iudgements concerning religion and secondly be the consenting or approuing iudgement of godly weil learnit meÌ„ nocht that the iudgemeÌ„t of the word of God mistars the consent or approbatione of meÌ„ bot for the weaknes and infirmitie of man that can credit na thing without teachement and instructione of vthers safarre as thay ar mouit to consent with the worde of God be the operatione of the haly spirit brynging the Scripturs to thare remembrance that makis for the decisione of the controuersie and geuing thaim grace of vsing and vttering of the ordinarie meanis quhilk seruis foâ— the decisione of the controuersie quhilk I can nocht call properlie ane iudgement bot ane coÌ„sent and approbatione of men vtering and approuing the thing to the warld be word or wryt that is iudgit be the word of God And this may be prouin manifestlie in the Primitiue Kirk to haue bene obseruit in the 15. Cap. of the Actes quhare the coÌ„tentione being great betuix Paule Barnabas and thay that come fra Iowry and teachit that the Gentiles could nocht be saue without thay had bene circumcisit because thare was mony Scripturs that appearit to mak for baith the partis of the questione and na religione was stablesit in thay dayis bot be the plane word of God The kirk of Antiochia that could nocht be content with the iudgement of Scripture allegit al 's weill for the ane syde as for the vther ordanit that Paule and Barnabas and certane vthers of thaim sulde go vp to Ierusalem vnto the Apostolis and Elders quhom thay knew to be illuminat with the treuth of Gods worde to haue the ordinarie meanis vsit quhareby the spirit of God geuis the vnderstanding of his Scripturs to men about this questione Giue it was necessare that the Gentiles that beleuit suld be circumcisit or nocht we read nocht that the Apostles and Eldars of the kirk of Ierusalem was appoyntit be God to be iudges to this or siclyke questionis Bot that the kirk of Antiochia ordanit that Paule and Barnabas quha doutit nocht in the mater as salbe said heirefter and vthers of thaim suld passe to the Apostles and Elders of Ierusalem as men hauing the ordinarie meanis quhareby the spirit of God geuis the vnderstaÌ„ding of his worde as be his mouth to the warld that thay mycht haue be oppinning of the Scripturs the iudgemeÌ„t of the word and spirit of God be thaim as he had geuin thaim vtterance and vnderstanding to satisfie thaim that was at controuersie for this questione And thairfore this questione being mouit to the Congregatione the Apostles Elders conuenit nocht to iudge on the questione be thare naturall wysedome or to define thare vpon be ane lang consuetude bot to vse the ordinarie meanis quhareby God geuis the vnderstaÌ„ding of his scripture that be thaim thay mycht haue the knawledge of thay Scripturs that concernit the questione that was mouit in the congregatione and quhen thay had done all thay could do efter lang disputatione submittit thaim self to the iudgement of the haly spirit and worde of God quhilk he had spokin lang before be the mouth of the Prophetis and at that conuentione of the kirk of Ierusalem spak the same worde againe be the mouth of the Apostole and because the spirit and worde of God iudgit and decernit that circumcisione was nocht necessare to the Gentiles that beleuit the controuersie was iudgit and endit be all thare consentis that was of the councel And thare restit na mair to the kirk of Ierusalem to do bot to schaw to the warld that quhilk the worde of God iudgit and the haly spirit dytit to thaim gaue thaim vtterance to schaw be word or wryt as his mouth and wryttars quhilk mâ—y be clearlie perceauit be the decrete of the haly Spirit wryttin in the said Cap. It hes pleasit the haly spiâ—it vs. c. In the first part of the decreit thay haue put the haly spirit thare iudge gyde and president to signifie to the warld that thay haue iudgit na thing bot subscriuit to the iudgement of the spirit and word of God And alswa that thay haue put na thing in wryt bot as he hes dytit vnto thaim quhowbeit thay ar namit iÌ„ the wryttin decrete nocht that I say this of my fantasie bot efter the commone maner of the Scripturs speaking quhilk is accustumit to put the name of the Ministers efter the name of God nocht that thay attrybut thareby to the Mâ—nisters that appertenes onely to God bot to testifie vnto the warld that God is treulie with thaim and that thay haue attemptit na thing bot that of the quhilk God is the autor And to conferme the same with authoritie of Scripture it is wryttin Exod. 14. Thay beleuit the Lorde Moyses his seruand The people of Israell coulde nocht beleue God and be gydit be his gouernement without thay had beleuit Moyses quhome he constitute gouernoure to thaim Èit suppose this scripture sayis thay beleuit Moyses we attribut not that faith with the quhilk thay beleuit God to Moyses bot that thay beleuit the doctryne that he teachit thaim in the name of the Lorde Siclyke in this decrete it hes pleasit the haly spirit vs. c. efter the haly spirit is namit the Apostles Elders brethren the membris of the kirk vnder this worde ws nocht that thay could mak ony decrete of faith to thaim that was at controuersie for the kirk can nocht make ane decrete or Article that may bind man to beleue ony thing as this dois Q tharefore to speak to the treuth this decrete is the haly spiritis and it appertenis no mair to the Apostles and kirk of IerusaleÌ„ nor the Kingis Proclamatione pertenis to the wryttars and Heraldis that wryttis and proclamis it And on lyke maner it hes pleasit the kirk quhen thare hes bene ony controuersie in maters of religione to coÌ„uene
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
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
the maist godly and weill learnit men of the kirk nocht to haue thare awin iudgement bot be the ordinarie meanis vsing to see and vnderstand the iudgement of the word of God quhilk is nocht els bot the iudgement of the haly spirit For thay haue nocht diuers iudgemeÌ„ts quhilk the Scripturs attributis sumtyme to men as Paule saying The spirituall man iudgis all and is iudgit be nane 1. Corinth 2. For the vnione that is betuix the spirit of God and the spirit of man that adheris to the Lord God nocht that the iudgement hes respect to meÌ„ quhare Paule sayis the spiritual man iudgis al bot to the spirit of God that reuelis and speakis be men the iudgements contenit in his worde as his mouth ministeris the quhilk efter the word is the outwart and declaring iudge of the wyll of God to the rest of the membris of the Kirk quharefore Paule sayis nocht that the man iudgis all bot the spirituall man In quhoÌ„ thare is to be considerit the natural man that can do na thing in spirituall effaris and the spirit of God quha vsis the man as his mouth to declare his wyll iudgemeÌ„t to the warld quharefore Paule attributis iudgemeÌ„t to spirituall men Conforme to this sayings is alswa Augustine aganis Maximinus the Arriane saying nother I the councell of Nicene nor thow the councell of Ariminence sould bryng in to preiuge nor I be the autoritie of this nor thou be the autoritie of it sould be bound bot he the autoritie of the Scripturs nocht to ony maÌ„ proper bot coÌ„moune wytnes of baith lat ane mater with ane vther ane reasone with ane reasone ane cause with ane cause contend Heir Augustine wyll nother grant to him self nor vtheris sic priuilege that the councell of Nicene or Ariminence sall preiuge ony mater bot he wyll haue the veritie of the cause iudgit be the Scripture quhilk he haldis of greatare autoritie nor the councell Q tharefore we may see plainelie that Augustine siclyke geuis na autoritie to men that is conuenit in the councellis or vtherwayis to iudge controuerseis bot to the Scripturs the Testimoneis of the haly Spirit Swa wyll we consider the mater of iudgement in al controuerseis for religione perfytlie we sall fynd the worde spirit of God to be the onely iudges be the quhilk all controuersie concerning religione is iudgit endit pacefyit nocht the kirk For in all debait concerning religione the kirk man first heare quhat the worde of God sayis spokin be the spirit of God for it is the lycht in all doutsum materis of religione with that part of the controuersie that euer the word of God standis and aggreis the kirk man stand and consent with the same For giue the kirk aggreit and consentit with ane vther part of the controuersie than the word of God consentis aggreis with the kirk war aganis the Scripture quhilk war ane great absurditie and swa it walde cease in that part to be the Kirk of God And sen it is swa that the Kirk man stand and aggre to the delyuerance and iudgement of the worde of God the word of God man haue first iudgit and endit the controuersie to the â—uhilk the kirk man consent and aggre or it can aggre thareto For na thing can aggre nor coÌ„sent to the thing it knawis nocht Tharefore the controuersie man be first endit and iudgit be the worde of God vtherwayis the kirk can nocht consent mair to ane part nor to ane vther of the controuersie As was done in the coÌ„trouersie quhilk was brocht before the Apostles frathe Kirk of Antiochia to Ierusalem quhare the kirk culde Iudge na thing quhill the worde of God was firste harde in thair assemble quhat it Iudgit in the mater And because the word of God Iudgit that the Gentiles quhilk beleuit mistert nocht to be circumcisit for thair Saluatione The Apostles Elders and brethren followit the Iudgement of the worde of God quhilk was confirmit be Miraclis as Paule and Barnabas testifeis and geuing of the haly Spirit to the Gentiles as Peter schawis swa the Kirk of Ierusalem culde ascribe na Iudgement of the controuersie to thaim self for onely it appertenit to thaim to vtter to the warld the iudgemeÌ„t of Gods worde conforme to the discretione geuin to thaim be the haly Spirite Fynally gif the kirk had bene appoitit iudge be God to deterne the rycht vnderstaÌ„ding of the scripture fra the wraÌ„g quhensumeuer questione had rysen for the vnderstanding of the same it had bene necessare that the Latine Kirk and the Greik had bene firste appointit be God Iudges to haue decernit quhilk Text of Greik and Latine had bene faithfully according to the originall translatit and quhilk nocht or thay had bene appointit Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang Bot in na part of the Scripture hes God appointit the Kirk as Iudge to decerne quhilk Text is trewly translatit according to the Original and quhilk nocht And thairfore he hes nocht appointit the Kirk to decerne the rycht vnderstanding of the Scripture fra the wrang for the decerning of the rycht Text fra the wrang man precede the rycht vnderstanding and interpretatione be reasone thair was neuer men vnto this day that culde be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang of ane Text quhilk thay vnderstude nocht or that war wrang interprete as the commune translatione is in diuers and sindrie places and notit be sindrie cuÌ„ning men as be Augustinus Eugubinus Erasmus Roterodamus Nicolaus Delyra and sindrie vthers quhair nother the Greik nor the Latine Text aggreis with the originall Text of Hebrew of the auld Testament nor Èit the Latine Text aggreis with the original Greik Text of the new Testament And sen the Latine Kirk hes admittit ane Text to be red and interprete neirby ane 1166. Èeris be thair Iudgement that is notit to be wrang translatit in sindrie and diuers places of the quhilk kirk I beleue M. Q speakis thair is na man that can think iustly that God wald appoint thaim to be iudges to decerne betuix the rycht vnderstanding of the Text of the Scripture and the wrang that culd nocht iudge perfytlie on the translatione of the text For than God had appoyntit vs ane blynd and vncertane iudge to decerne the rycht vnderstanding of the Scripture fra the wrang For he that is vncertane in the text of necessite he man be vncertane to make ane glose on the text And giue ony man thinkis because oure Forebears is departit at peace of the Lorde God hauing na vther translatione nor the commune translatione that the kirk hes receauit that it is ane great arrogaÌ„ce to desyre of the Scripture
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
thair lyfe hes bene sa detestable that it was nocht lesum to ony Christiane man to eat with thaim And thir Pastors quhome he wald haue to be ane generall Councell hes bene swa for the maist part as testifeis sindrie Famous Historiographeurs sen the tyme of Siluester Bischope of Rome before quhom efter the Apostles dayis thare was haldin few godly Councels Bot sic men hes nocht bene nor Èit can nocht be participant of the haly Spirit without quhom na heresie can be supprest For thare is na societie betuix God anâ— the Deuill Quhairfore suppose thay appearit ane general councell to thaim quha knew nocht quhat ane generall Councell was thay being bot naturall and fleshly men thay could suppresse na hereseis nor Èit decerne the rycht vnderstanding of the Scripture fra the wrang quhilk cumis alswa of the haly Spirite Thridly the same thing that principally gainstandis the Heretykes in maters of Religione suppressis thare hereseis bot principally the Spirite and worde of God gainstandis the heretykes for Augustine sayis with the plaine testimoneis of the haly Scripture that thing is to be prouin that we wald haue beleuit and aganis the enimeis of the kirk thay ar to be vsit Contra Epistol Peâ—sli Donatist de vnitate Eccle. Ca. 19. In the quhilk sayingis he makis na mentione of the cheif Pastors of the kirk or Councell to be vsit aganis the Heretykes enimeis to the kirk of Christe bot onely of the plaine testimoneis of the Scripture the sworde of the Spirit of God Ephe. 6. Quhairfore the Spirit of God and his word onely suppressis the hereseis and nocht the kirk representit be the generall Councels Siclyke Augustine teaching vs to haue the surest maner of interpretatione of the Scriptures he sendis vs nocht to the Doctours nor to the Councels nor to the Decretis of the Papis bot to the Scriptures For the best maner of interpretatione of Scripturs sayis he is to expone ane place be ane vther of the same that is mair manifest Lib 3. de Doctrina Christiana Cap. 26. Quhilk is not els bot that ane part of the Scripturs decernis the rycht vnderstanding of ane vther Scripture fra the wrang And sen the discretion of the rycht vnderstanding of the Scripture and the wrang is na vther thing bot the discretione of the rycht interpretatione of the Scripturs and the wrang the rycht vnderstanding of the Scripturs fra the wrang may be hade be vther meanis than be the generall councels Tharefore the rycht vnderstanding of the Scripturs fra the wrang hes nocht bene ay decernit be generall councels And al 's giue the hereseis hes bene supprest onely be the generall councels Augustine hes nocht had ane rycht Iudgement to schaw quhow the hereseis sulde be supprest and the Scripturs rycht exponit and vnderstand bot in his sayings foresaid he hes bene contrarius to God insafar he sendis vs to the Scriputrs quhare Christ hes send vs as M. Q. alledgis to the generall councels for to seik the suppressing of hereseis and rycht vnderstanding of the Scripturs quhilk I beleue M. Q. wyl nocht grant bot Augustine had ane rycht vnderstanding baith of the suppressing of hereseis and of the exponing and interpreting of the Scripturs Feardlie betuix the Apostles dayis and the first councell generall callit Niceane that was haldin in the Èeir of our Lorde 328. thare rang mony hereseis as testefeis syndrie Hystoriographeurs Than giue M. Q. wyl sustene that all hereseis hes bene be ane generall councell or vther onely supprest taking tryall and instructione be the Scripturs Than say I that the haly Spirit be all the godlie Doctours and wrytars baith before the first generall councell efter traualit inuaine And alswa thay Doctours tynt thare tyme To quhom is attribute because thay be argumentatione and vther wayis in thare preaching or wryting schew to the warld the IudgemeÌ„t of the Spirit and worde of God betuix his treuth and thay hereseis the thing that appertenit onely to the Spirit worde of God nocht efter the veritie bot efter the commond maner of speache as to Dionisius Origenis disciple the Confutatione of Sabellius and Nepos Chiliastes to Archelaus Bischope of Mesopotamia the Confutatione of all the arguments of Manicheus the cheif heretyke and to Origene the confutatione of diuers heretykes before that thare was ony generall councell vther nor the councell of the Apostles maid mentione of in the 15. Cap. of the Actes And efter the councell of Nâ—cene was attribute to Epiphanius the confutatione of 80. hereseis To Augustine and Hierome the confutatione of syndrie hereseis as testifeis Trithemius Pantaleo in his Cronicles and Hierome in the Catologe of the Ecclesiasticall wryttars Quha tuke nocht tryall and instructione onelie be the Scripturs to confute conuict or suppresse thay hereseis bot rather be the Scripturs and the ordinarie meanis quhareby the Spirit of God geuis the vnderstanding of the Scripture thay oppinnit the Scripturs that be the oppinning of thaim the warld mycht al 's manifestlie and surelie see quhow that the Spirit and worde of God supprest thay hereseis as ony maÌ„ vnderstandis the nature of the thing that is oppinnit to him be the essentiall and maist proper definitione of the same Or as he seis his awin face in ane Myrrour giue thare be ony spot on it or nocht Swa that na man for the coÌ„trouerseis of thay dayis that be the Scripturs was rychtuouslie and sufficieÌ„tlie decydit mystart the Iudgement or sentence of other generall or prouinciall councels mair nor the man that hes ane fair Myrrour before him mystaris to byde quhill ane cum fra Rome or Ierusalem to tell him giue he be fair or nocht And alswa thay doctours be the ordinarie meanis and Scripturs soluit the heretykis reasons that appearit to make for thay hereseis schawing to the warld that thay war of na effect Swa na man of gude reasone can say that the haly Spirit and al the weill learnit and godlie men traualit muame baith in thare wryting Preaching and reasoning aganes the hereseis of thair dayis bot suÌ„ of thaim did al 's mekle in vsing of the ordinarie meanis quhareby the warld mycht perceaue and vnderstand thay hereseis be the Spirit and worde of God supprest as ony councell of thaim all did for fardare the councels could do nocht Quharefore I conclude that na hereseis hes bene supprest be generall Councels as M. Q. allegis bot be the Spirit and worde of God for giue he wyll attribute confutatione suppressing conuicting of the hereseis to the councels he sall fynde the same things attribute to the Doctours be diuers godlye wryttars in thare bukis and swa giue he attributis sic things to the councels lat him attribute the same things to the Doctours for the suppressing conuicting and confuting is attribute to the
conuictis the general councels to be the member of the Congregatione representing the vniuersal kirk of God M. Ihone Dauidsonis Answer I Grant that thare hes bene mony hereseis sen the tyme of Christ and that we haue exemple in the Scripturs quhareby we may vnderstand that be the worde and Spirit of God thay war supprest Acto 15. Bot quhare he sayis treuly I beleue thare wyll na man schaw ane vther meane quhareby heresie was supprest bot be the generall councels quhilk rays of the wrang vnderstanding of the Scripture of God I am not trewly of this beleue bot affermis that na hereseis sen the Apostles dayis nor in thare dayis nor before thare dayis hes bene supâ—râ—st be generall councels quhidder thay hereseis hes rysin of the wrang vnderstanding of the Scripturs or nocht Bot all hereseis hes bene supprest be the haly Spirit and worde of God For nother councell nor Kirk quhow vniuersall or particulare that euir it was can say as he interpretis the kirk or councell that the greatast heresie that euir was was heresie nor Èit can it say that the rytht vnderstanding of ony hard difficile place of the Scripture setfurth be the greatast Doctor that euir was is the rycht vnderstanding thareof nor the wrang vnderstanding of the same Scripture setfurth be the greatast heretyke that euir was is the wrang vnderstanding thareof without the haly Spirit and the worde of God For it is only thay that may assure vs in our conscience of the trew vnderstanding of the Scripturs For giue we mycht say of twa interpretations of ane harde place of Scripture that the ane war heresie and the vther nocht or of ony difficile place that this war the rycht vnderstanding thareof and this nocht at oure pleasour than we mycht leid men to ony faith we pleasit as we war Lords ouer thare faith quhilk war ane arrogant thing Tharefore quhen the Kirk of God or ony priuate membre thareof hes ane doutsum questione or coÌ„trouersie in ony mater of religione as is all hereseis it aperteanis to thaim be sic ordinarie meanis and gracis as the haly Spirit hes iÌ„dewit thaim with to see quhilk of the partis of thare doutsum questione aggreis with the Scripture of God and quhilk nocht as the Apostles did Acto 15. And that the vnderstanding quhilk is found of the difficile scripture that is socht for ony coÌ„trouersie consent and aggre with all vther places of the Scripture preceding and following and disaggre with nanc quhilk is to be socht as Augustine teachis vs saying be the things following of the same text and that quhilk is adioynit thareto the dout or the repugnance is to be tane away Libro 3. de Doctrina Christiana Cap. 2. et contra Faustum Manicheum Libro 9. Cap. 67. He sayis nocht that the dout is to be tane away be the general councel or be the Doctours bot be the thingis following of the same text and that quhilk is adioynit thareto Quhilk being tane away nocht be the Kirk or ony membre thairof bot be the worde of God it apertenis to the Kirk and euery membre thareof to consent with that part of ony doutsum questione in maters of Religione that the Scripture of God aggreis with disassent fra that part that the Scripture disaggreis with as the Apostles did in the councel of IerusaleÌ„ And efter that the heresie be supprest be the Spirit and word of God it pertenis to the hale kirk to adioyne that authoritie quhilk God hes geuin to it to the part aggreing with the Scriptures As for exemple and this dout or questione war mouit in the kirk of God Is it lesum to ony man to make to him self ony grauin Image to bow doune thareto in the Temples Than quhat can the kirk or Councell say thareto na thing quhill thay luik quhat the Scripture of God the testimoneis of the haly Spirit hes Iudgit and determinat And because the kirk or Councell in the Scripture findis that Images is forbiddin and condamnit be God all the godly members of the kirk and Councel consentis to the haly spirit and Scriptures spokin be the members of the kirk as his mouth and be the authoritie that God hes geuin to the kirk it commandis that thay that makis Images to thaim self to bow doune to thaim worschip thaim be haldin as Ethnikis and Publicanis or efter ane admonitione or twa that all men flee fra thaim and as Idolaters that na man tak meat with thaim Siclyke thare is ane great controuersie betuix the Protestantes and the Papistes vpon the vnderstanding of thir wordis that Christe Iesus said in his Supper This is my body ilk ane thinking thaim self to haue the rycht vnderstaÌ„ding heirof Than quhat sall the kirk of God do in this mater Sall it stand onely to the determinatione of the Councels without farder tryall taking in the mater Or to the determinatione of the best learnit men nother Bot the kirk and the best learnit men that euer was sould luik first be the ordidarie meanis and Scriptures quhilk is the vnderstanding heirof And because the Sacramentall speachis of the Scriptures seruis best to oppin this place of the Scripture for the quhilk the controuersie is Tharefore the Protestantes seing the Scripture of God in the Sacramentall speachis to gif the Name of the thing that is signifeit be the Sacramentall signe to the signe as in the .12 Chap. of Exod. Quhare it is writtin This is the Pasouer of the Lorde and quhare sall we prepare to thee the Pasouer Math. 26. This is my Couenant Gene. 17. Quhilk is al 's mekle to say as this is the signe of the Pasouer This is the signe of my Couenant Swa the Protestantes seing that this is the vnderstanding of this Sacramentall speachis to the quhilk this Sacramentall speach this is my body is alyke The Protestantes is assurit be the worde of God to haue the rycht vnderstanding of this place this is my body For as the kirk of God and the meÌ„bers thareof consentit in all aiges this to be the vnderstanding of this Sacramentall speach this is the Pasouer of the Lorde this is the signe of the Pasouer Siclyke it sould consent that of this Sacramentall speach this is my body this is the richt vnderstanding thareof this is the signe of my body Not that I meane thare to be onely ane baire signe bot ane Sacramentall signe with the quhilk God exhebitis to the receauer worthely that thing quhilk is signifeit be the same signe And not onely sould the Kirk consent thareto bot alswa be the authoritie it hes of God it sould command it awin members to hald all thaim quha beleuit the bread and the wyne to be transubstaÌ„ciat in the body and blude of Christe or Christe Iesus body to be