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
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
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
worde of God it had nocht bene possible to the Apostles to haue knawin quhidder thay sulde haue consentit with Paule and Barnabas or with thaim quha teachit circumcisione to be necessare to the Gentiles that beleuit And farre mair is it vnpossible to ony generall councell that hes bene haldin sensyne to knaw quhat part thay sulde consent to or fra quhat part thay sall dissent in coÌ„trouerseis of Religione without the worde of God and the haly Spirit Quharefore sen in this Conuentione of the Apostles this heresie was nocht supprest be thaim that was men of the councell bot be the haly Spirit and worde of God all hereseis hes nocht bene supprest be Generall councels that is to say be the cheif pastours of the vniuersall Congregatione For as na man walde haue geuin credence that the Apostles hade supprest this heresie and thay had decernit ony thing concerning it be thare awin fantasie and manly Iudgement before the Iudgement of the worde of God had bene hard siclyke na mair can we beleue that other General or particulare councels that hes bene sensyne hes supprest ony heresie quhilk hes not hard first the Iudgement of the worde and Spirit of God for all men is lears Psalme 115. And quhowbeit na man can deny as I beleue bot the haly Spirit is principall suppressar of al hereseis Èit sum maÌ„ perauenture wyll think that I haue said ouer farre of the word of God that it suppressis hereseis with the haly Spirit considering the worde of God is bot as ane dead Instrument be the Iudgement of man Be the quhilk the cheif Pastours the lyuelie membris of the Kirk suppressis the hereseis Tharefore mony wyll Iudge that as I buire hatred to the councels and cheif pastours of the Kirk I wranguslie attribute to the Instrumentis that thing quhilk appertenis to the lyuelie workare as be exemple commondlie it is spokin of the craftis meÌ„ and thare instrumentis that the craiftis men is the principall workaris and thare instrumentis is the secund causis of thare workis and is bot ane helpe to thaim quhareby thay worke Quharefore it appearis that we sulde saye siclyke of the cheif Pastours and the worde of God That the cheif Pastours of the Congregation is the principal suppressours of the hereseis and the worde of God is the instrument quhareby thay suppresse the hereseis and swa thay wyll say that the suppressing of the hereseis is to be attribute to the cheif Pastours representing the generall councels as the principall workars gouernours of the councell not to the word of God I answer The worde of God is nocht to be estemit as ane deade thing without operatione or strenth of it self as the worde of maÌ„ is quhilk peresis quhow sone it is spokin bot it is to be estemit as Paule estemis it Hebreo 4. lyuelie and mychtye in operatione and scharpar than ane twa egged sworde quhilk the Lorde God spekis to the warlde be men as be his mouth Quharefore Pater sayis not in the 15. Cap. of the Actes that amangs vs God chesit me out that the Gentiles be me soulde heare the worde of the Euangell and beleue bot he sayis be my mouth as he walde say the Euangel that I preache to the Gentiles is nocht my wordis bot Gods Siclyke in the first Cha. of the Actes Peter sayis the Scripture man be fulfyllit quhilk the haly Gaist be the mouth of Dauid spak before of Iudas Alswa Christ Iesê° callis Paule his chosin weschel Actor 9. Quhairfore sen the Apostles confessis thaim self and the Prophetis to be bot as instrumentis the mouth of the haly Spirite and ane weschell to beare the Name of Christe the cheif Pastors of the Congregatione sen syne in na Councell can be comparit properly to the craftes men and the worde to the instrumentis bot be the contrare for the worde of God is the liuely thing and mychty in operatione the Saule of all gude Councels and the Pastors quhow cheif that euer thay be is bot as deade Creatures without the worde of God the lyfe of the Saule as all men ar that waÌ„tis it quhowbeit thay liue corporally Quhairfore Paule speaking of the preaching of the Euangell he sayis we haue this treasure in earthen weschels that the excellencie of that power mycht be of God and nocht of vs. 2. Corinth 4. Quhairby we may see that all men is bot fragile and vnworthy weschels to contene sa great treasures as is the worde of God war nocht it war Gods pleasure thairby to schaw his almichty power to the warld And gif Paule estemit him self as ane earthen weschell that contenit bot the worde of God and nocht as ane Creature quha be him self had power to speak the worde of God Quhat kynde of weschels mycht thay haue haldin thaim self than quha hes estemit thaim felf the cheif Pastors of the Congregatione sen Paules dayis Had thay weill weyit thir wordis of Paule I dout not bot thay wald haue grantit thaim selues nocht suppressors of hereseis bot vnworthy instrumentis to do sic thing in ony Councell that euer hes bene latting be to speak that thay wald be sa bauld as to preferre thaim self to the worde of God in suppressing of hereseis taking to thaim self the excellent power of Gods worde quhilk Paule attributis onely to God Quhairfore I inferre of this comparisone of Paules quhair that he comparis him self to ane earthen weschell that as the Leame Pote that contenis the Medicine dois na thing to the healing of the patient na mair dois the generall Councels that is to say the cheif Pastors of the Kirk that contenis or sould contene the worde of God quhowheit mony of thaim hes contenit verray lytle or na thing of it to the suppressing of hereseis for as the Leame Pot quhilk can do na thing of it self seruis the Medicinars of thair Medicine powring it out or receauing it in quhen euer thay please to vse it Siclyke the faithfull Ministers quha can do na mair in godly maters be thair awin nature nor the Leame Pot can thay serue the haly Spirite quhen it pleasis him to speak his worde be thaim as his mouth in all Councels for the suppressing of hereseis And thairfore the suppressing of hereseis can nocht be attribute to the Kirk that is to say the cheif Pastors bot to the haly Spirit and the worde of God Secondly the naturall man perceauis nocht the thingis of the Spirit of God for thay ar foulishnes vnto him As sayis Paule 1. Corinth 2.14 Bot M. Q. Kirk that is to say the cheif Pastors of the vniuersall Congregatione quhilk is representit be the generall Councels hes nocht bene onely naturall men bot alswa sa fleshly that for the maist part nocht onely misknew thay the thingis contenit in the Scriptures bot alswa
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
the deif mannis answer that is commonlie rehearsit quhen twa thingis is alledgit to haue aggreance together that hes na ne Quhow mony myle to Montrois R. ane poikful of plombes Siclyke Èe may se quhow vncraftelie be makis be his secunde NotatioÌ„e the iudgement to be referrit onely to the Apostles and the Scripture na wayis to occupie the place of ane iudge Lat ony man considder that please this is ane weake maner of reasoning thare is na testimonie of the Scripture put in the sentence ergo the iudgement is onely referrit to the Apostles For giue he wyl haue the iudgemeÌ„t referrit to thaim that is put in the sentene as he callis it the iudgement sall nocht onely be referrit to the Apostles bot to the haly Spirit as principall president and iudge of the Councell and to the Elders and brethren quha is put al 's weill in the sentence as the Apostles contenit vnder this worde ws in the decrete Quharefore the Iugement is nocht to be referrit to the Apostles Èea I will say mair that the Apostles hes na mair ado to be Iudges in this mater nor thay haue to be Iudges ouer the hale Scripture for this decrete is nocht to be esteamit as the decrete of man bot as the decrete of the haly Spirit quha with his word hes Iudgit that the Gentiles that beleuis is exemit fra the Law of Moyses and nocht the Apostles for quhowbeit the Apostles Elders and Brethren is namit in the decrete Èit the decrete is nocht to be callit thare decrete bot the haly Spirites And quhowbeit it be callit the decrete of the Apostles it is bot efter the Iudgement of the warld and efter the coÌ„mone maner of speaking of the Scripture because the warld Iudges be the thing that it seis and hearis And tharefore quhen men hearis the Apostles Elders and Brethren adioynit with the haly Spirit in the making of this decrete because the haly Spirit is nocht corporall nor visible that thay may see him and haue communicatione with him visibly thay hauiâ—g thare communicatione with the Apostles Elders and Brethren quha was corporal and visible men lyke vnto thaim self appointit be God to reule and teach his Kirk as his instrumentis quhareby he furth settis his Lawis decretis and Iudgementis to the warld quhilk mouit Paule to call him self Gods labourare not that he wrocht sic things be his awin strenth or be ony vertew of his awin iÌ„ him mair nor the deade instrumentis workis with warldly craftis men bot be his grace and power 1. Cor. 3. thay call the decretis of the haly Spirit the decretis of his Ministers as Paule callis the Law of God the law of Moyses and that efter ane familiare maner of speach vsit in the worde of God quhilk communicatis and attributis vnto men that thing quhilk appertenis onely to God as Paule callis him self Father of the Corinthianis 1. Cor. 4. be the Euangell Quhowbeit God is all our onely Father baith of body and Saule Èit as he communicatis the dignitie of ane carnall Fatherhead to men Siclyke suppose God be onely our spiritual Father Èit the Scripturs attributis the spiritual fatherhead to meÌ„ be quhom the worâ—e SacrameÌ„tis is distributit to vs be the quhilk we ar regeneratit And coÌ„forme to this Hierome sayis that thare is mony thingis spokin of in the Scripture conforme to the opinione of the tyme that thay thingis is done and nocht according to that quhilk the veritie contenit Hierome in Ieremi 28. et in Math. Cap. 14. as the Virgine Marie said to hir Sonne Iesus Christe of Ioseph behauld thy Father and I murning socht the. Luk. 2. Alswa the wonderfull Actes that was done in the primitiue Kirk be the haly Spirit and the Name of Christe Iesus thay ar callit the Actes of the Apostles quhilk was done be God and be men as his instrumentis Quharefore as thay Actes that was done be God was attribute to men siclyke this decrete is callit the decrete of the Apostles because it was put in writ and maid manifest to the Kirk be the Apostles quhowbeit it was onely the haly Spirits ¶ Mairattoure in sa far as the haly Spirit is put Firste in this decrete he can nocht say that it was the Apostles decrete or that thay ar namit heirin as Iudges without he will attribute to thaim that appertenis onely to the haly Spirit or els to say that the decretis of the haly Spirit is the decretis baith of God and man quha will haue na companÈone with him in making of his decretis And in sa far as he attributis be the notatione he makis in the confirmatione of his Thrid Lessone and be this sentence or decrete foresaid call it as he please the Iudgement onely to the Apostles he dois great iniurie to the haly Spirit for quhatsumeuer thing he attributis to the Aposteles he sould attribute the same and mair to the haly Spirit because he is put in the writtin letter before the Apostles to quhom he geuis the hale Iudgement making na mentione of the haly Spirit Bot happin sum men will ask perchance quhow can the haly Spirit be ane iudge in maters of debait concerning Religione or quhow can he decerne the rycht interpretation of the Scripture fra the wrang in the earth I answer it is sure that the haly Spirit was send to the Apostles in the earth as Chriâ—te Iesus promisit Iohn 14. To teach thaim and the Kirk of God to the end of the warld all veritie And tharefore sen he was and is ane Doctour of the veritie send to thaim and the Kirk in earth quhateuer thay be that wald tak the IudgemeÌ„t of his awin doctrine that is the Scripturs and the interpretatione of thaim fra him or the Iudgement of that thing that is contrare to his doctrine as he war ane Creature that vnderstude nocht gif it war rycht or wrang he teachit or gif thay wald not grant that he had the properteis conuenient for ane Doctour as is Iudgement of the mater he teachis and that he hes dytit delyuerit be his ministers to the Kirk of God thay wald haue him haldin war nor ane dum Doctour quhilk war ane blasphemous thing to be harde And gif ony man wil obiect because the haly Spirit hes not ane mouth as man to pronounce sentence to interprete Scripturs and to haue communicatione with men as earthly Iudges hes he sulde nocht be properlie haldin ane Iudge or ane interpretoure of the Scripturs I answer that the mouth of the haly Spirit was the Apostles quha spak nocht the Scripturs nor decernit na thing of thaim be thaim self bot the haly Spirit spake and decernit be thaim Tharefore Christe Iesus said to thaim it is nocht Èe that speakis bot the Spirit of your Father that
speakis in Èow Mat 16. Siclyke quhen Stenin held disputatione aganis the Libertines and Syrenitis as it writtin Actor 6. Quhilk coulde not be without cytatione interpretatione of the Scripturs and discretione betuix the rycht vnderstanding of thaim fra the wraÌ„g Èit of this disputatioÌ„e the scripture attributis na thing to Steuin bot to the wysedome and Spirit that spake in him quha was na vther Spirit bot the Spirit of God quha spake be his Prophetis Apostles and Ministers as his mouth before this tyme. And siclyke ay sall speake be his Ministers in the earth as his mouth all Godlie maters and specialie concerning Scripturs to the end of the warlde according to his promes Mairattoure the Scripturs schawis planelie that the Deuils spake on to Christe saying giue thow castis ws oute of this send ws in the heird of swyne Math. 8. Siclyke thay cryit saying thow is the Sonne of God Mark 3. Now thay that wyll grant the Deuyll to speak I way thay wyll nocht denye speache to the haly Spirit Quharefore sen the haly Spirit be the scripturs is perfytlie knawin to be ane doctour in earth and hes communicatione with the warlde be his Ministers as be his mouth and thay haue na Godlie thing bot be him Nocht only may I collectt that in this councel of the Apostles the haly Spirit is the onely speaking Iudge and sentence geuar be his worde and the Apostles Eldars and brethren is bot men be the quhilk as Instruments God the haly Spirit speakis his worde And siclyke the secunde part of his notatione quhilk he makis on the Text as he alledgis is verray slycht saying thare is na Testimonie of the Scripture put in the sentence Tharefore the Scripture na wayis occupyis the place of ane Iudge I answer the haly spirit is first put in the wryttin decrete quha is neuer seperat fra his Scripturs nor Iudgis na vther wayis nor thay do nor the Scripturs Iudgis na vther wayis nor he dois And tharefore he being in the decrete quha be the mouth of Iames and Peter pronuncit the Scripturs conteyning the sentence as his mouth it was nocht neidfull that the Scripturs his Testimoneis quhilk before was rytit be Pater Iames sulde haue bene repetit againe in the decrete Mairattour and the decrete had bene maid on this maner it hes pleasit the haly Spirit vs or it hes pleasit the worde of God and vs it was necessare that the warlde hade obeyit the decrete Tharefore it was sufficient that ane of thaim was exprimit in the Decrete and had nother of thaim bene exprimit in the Decrete it had gottin credit bot as the Decrete of men Quharefore be the autoritie of the Scripturs and reasons foresaid I conclude that the Kirk of God interprete the Kirk as he pleasis and geuing him for disputations cause that is is representit other be general or particulare councels quhow dewlie that euer thay haue bene conuenit is on na wayis appoyntit Iudge be God to decerne and interprete the rycht vnderstaÌ„ding of the Scripture fra the wrang quhensumeuer questione or debait rysis for the vnderstanding of the same nor Èit na mortall thing Bot men that hes bene at controuersie for maters of Religione hes chosin the worde and Spirit of God to be thare Iudges be thaim to haue the trew interpretatione of the difficile places of the Scripture and discretione of the rycht vnderstanding of the same fra the wrang And alswa pronunciatione of the sentence in thare controuersie that hes bene at debait for ony mater of religione and thay haue nocht chosin men to be thare Iudges in controuerseis Bot giue it war for the vsing of the ordinarie meanis quhareby all men quhilk was of sound Iudgement mycht perfytlie see quhen ony men was at controuersie quhat was the Iudgement and sentence of the worde Spirit of God that God walde haue schawin to the warlde for thaim baith Because thay quhom M. Q. haldis presently the cheif Pastours quhilk he callis the Kirk war appointit Iudges be God to decerne and interprete the rycht vnderstanding of the Scripturs fra the wrang throw thare ambitione and warldly affectionis the warld sould liue in perpetuall debait and controuersie For not onely wald thay interprete the Scripture at thare pleasure bot alswa decerne the rycht vnderstandiÌ„g of the Scripturs to be wrang and the wrang to be rycht and the pronounce sentence without the word of God as thare antecessours hes done before in sundrie maters of Religione or thay losit ane vnce ofthare leuingis or ane grane of thare vaine honours And swa leane I my Conclusione direct contrare for the maist part to M. Q. confirmit be Scripturs Reasonis and Doctours sayingis trewly alledgit as he alledgis his Conclusione to be to the Iudgement of the godly and indifferent Reader Praying the Almychty God to communicat to him and to all thais quha is of his factione samekle of his wonderful graces as he thinkis expedient for thaim to acknawledge thaim self laying all warldly affectionis asyde and to do that thing quhilk is rycht in his sycht quha is blissit for euer Maister Quintine Kennedeis Epistle directit to the Brethren Protestantes DEIRLY belouit Freindis and Nychbours I am aduertisit that thare is sum learnit men of Èour sect and opinione quhilk hes promisit Schortly ane confutatione of the hale Tractiue quhilk I haue laitly set furth In fauour of Èow I will do him quhatsumeuer he be sum ease and pleasour And to that effect I haue drawin and collectit the hale substance and effect of my buik in lytle boundis And gif he and all the rest quhilk fauours his sect and opinione wyll confute ony part of this breue rehears of our buik be scripture Reasone and authoritie conforme to the doctrine of Ancient Fathers sic as Hierome Augustine Ambrose Gregore Chrysostome Damascene Tertuliane Cypriane Theophilact Origenes or Ireneus or ony of the rest of the Ancient Fathers being trewly alledgit and applyit in contrare my purpose It salbe all alyke as he had confutit all our hale work And al 's I obleis my self be this my hand writt to renounce my Religione and subiect my self to Èour factione quhilk I rekin na les nor to renunce the assurit treuth and subiect my self to great Confusione and incertitude c. To Maister Quintine Kennedy Commendatore Abbote of Crosraguel M. Iohne Dauidsone wishit grace health and peace frome God the Father throw Iesus Christe oure Lorde c. I dout not bot Èour lordschip remembers Èe send me ane Schort Tractiue a lytle before the beginning of the Reformatione of the Religione in the Kirk of this Realme contening the hale substance and effect of Èour lytle buik quhilk is that the Kirk representit be the generall Councels dewely conuenit is as Èe alledge
¶ Ane Answer to the Tractiue set furth in the Èeir of God 1558. be Maister Quintine Kennedy Commendatar Abbote of Crosraguell for the establisching of ane Christiane mannis conscience as he alledgis the Forth and strenth of his Papistrie and all vthers of his Sect as appearis well be his Epistle direct to the Protestantes and Prentit in the last part of this Buik Maid be Maister Iohne Dauidsone Maister of the Paedagog of Glasgw Colloss 2. Bewarre lest thare be ony man that spuilÈe Èow throw Philosophie and vaine deceait throw the traditionis of men according to the Rudimentis of this warld and nocht efter Christe ¶ Imprentit at Edinburgh by Robert Lekprewik Cum priuilegio 1563. To the Beneuolent Reader BEneuolent Rearder my labour in this lytlt Burk hes bene principally to giue all men to vnderstand quhat appertenis to the Spirit and worde of God in all Councels that is conuenit in the Name of God for to haue the interpretatâ—one of difficill places of the Scripture and discretione betuix the rycht vnderstanding and the wrang of the same for the decisione of ony controuersie in maters of Religione And quhat appertenis to men to do in the same Nocht forgetting to schaw the nerrest way to thaim that is at controuersie quhow thay may cum to reconciliation gif thay wil be contentit to haue thare opinione or assertione be ane infallible Iudge without partialitie or fauour bearing mair to ane part nor ane vther Iudgit and decydit To this effect that nother the glorie of the godly decretis set furth in Councels nor the dignitie of presidencie pertening onely to the haly Spirit be attribute to men in ony Councels Nor Èit that men and specially the simple and Ignorant be dissâ—uit heirby For thare is mony thingis requirit to ane godly councell and he quha vnder this terme generall or prouinciall Councel vnderstandis thaim all confusitly Swa that he can put na difference betuix thaim nor Èit betuix thare offices pertening to thaim seuerally may be easylie led be way of argumentatione to confesse sindrie absurditeis quharesore sic thingis war necessare to be knawin be all thaim quha wald haue ane ready answer to the Papistes Sophisticall argumentis or that wald haue ane reasone aganis thaim that mantenis thare Religione quhilk I may call rather Idolatrie or superstitione be Councels and traditionis of men And that thow may easylie perceaue my proceadingis aganis this Tractiue of Maister Quintinis I haue put in writ First his sayings and thairefter followis my Answer with sum obiectionis that I mak for the declaratione of my awin sayingis and confutation of his Sophistical Reasonis And alswa thare is addit heirto ane Schort Table quhareby the principall headis of this Tractiue salbe easylie found As to the fautis gif ony hes bene ouerâ—ene in the prenting I wishe the gentle Reader to beare with the same quhare thay may be borne with Praying thee vse this tractiue to the glorie of God and câ—nforte of thy self and his Kirk And swâ— faire thow weill in the Lorde At the Paedagog of Blasgw 1562. The principal Contentis of this Buik QVHOV is it to be vnderstand that the Scripture hes aue rycht vnderstaÌ„ding and ane wrang le 5. face 2 2. Nother Kirk nor Councels is appointit Iudges be God to the Scripturs or to the opinionis conceauit heirof l. 6. f. 2. 3. Quha may be Iudges to controuerseis of religion l. 7. f. 1. 4. The worde of God may baith beare witnes and be Iudge in controuerseis of Religione l. 7. f. 2. 5. The cause quhy men seikis thare controuerseis to be decydit be Councels and quhow l. 9. f. 2. 6. The haly Spirit is President Iudge and decrete maker in all godly Councels and nocht men l. 10. f. 2. 7. The cause quhy Iudgement is attribute to men in Councels L. 11. f. 1. 8. The cause quhy the Kirk of Rome was not ane able iudge to decerne the rycht vnderstanding of the Scripture fra the wrang l. 11. f. 2. 9. Quhy the Papistes fearis examinatione of the Decretis maid be thare Kirk l. 13. f. 1. 10. Na hereseis hes bene supprest be Councels taking the Councels for the cheif Pastours l. 14. f. 2. 11. The worde of God is not ane deade thing as the Papistes haldis it to be l. 15. f. 1. 12. Baith Generall and Prouinciall Councels may fall in erroure l. 17. f. 2. 13. Quhow the authoritie of the Kirk soulde be ioynit to the Iudgement of God exprest in his worde l. 19. f. 1. 14. Quhow the Kirk receauit the Scripturs callit Canonical and Apocrypha l. 20. f. 2. 15. The Protestantes desyres to be iudgit quha bearis disdane at the Councels or thrawis the Scripturs l. 21. f. 2 16. The Leuitical Preist and Iudge was not appointit iudges be God to stay doutis quhilk rase for the vnderstanding of the Scripturs l. 23. f. 1. 17. The cheif Pastours Councell of the auld Law schamfully errit l. 24. f. 1. 18. Quhy the Iowes and the Papistes decernis not the rycht vnderstanding of the Scripture fra the wrang l. 24. f. 2. 19. Paule ascendit to Ierusalem to confer the Scripturs with the rest of the Apostles l. 26. f. 1. 20. Quha disputit in the Councel of the Apostles Act. 15. l. 27. f. 1. 21. Iames the Apostle as Bischop of Ierusalem gaue not sentence Act. 15. l. 28. f. 1. 22. Quhy the Abbote pretermittit the Superscriptione of the Councels letter writtin Act. 15. l. 30. f. 1. 23. Quhow the Abbote ouersaw the haly Spirit for his aw in auantage l. 30. f. 2. 24. Quhow the Text of the Scripture and the Abbots glose aggreis not together l. 31 f. 1. 25. Quhy the Decrete of the haly Spirit is callit the Decrete of the Apostles l. 31. f. 2. 26. Quhow the haly Spirit speakis Interpretis Scripturs and pronounces sentences in maters of religion l. 32. f. 1. To the maist Noble and vertuous Lorde Alexander Earle of Glencarden Iohne Dauidsone wishit grace and peace be the Lorde Christe Iesus frome God the Father SEN the beginning of the Reformatione of the Kirk of Scotland in the trew Christiane Religione amangis all vther thingis that Èour L. Tauellitan for the furthsetting of the Religion of Christe I hard nocht Èour Lâ—â—mair effectiusly desyre ony thing than that I wald make ane Answer to the lytle Burk set furth be Maister Quintine Kennedy Commendatare Abbote of Crosraguell inseriuit ane Compendius â—ractiue conferme to the Scripturs of Alâ—ychty God reasone and authoritie declaring the narrest and onely way to establische the conscience of ane Christiane man in all maters quhilks ar in debait concerning Faith and Religione Quhareby thare hes bene mony mouit to continew still in thare auld superstitione and Idolatrie throw the reasonis contenit in the same quha had
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
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
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
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
appointit be God to decerne the rycht vnderstanding of Gods worde fra the wrang Al 's it may be notit that thae is na testimonie of the Scripture put in the sentence be the quhilk it may be perceaiut the Iudgement onely referrit to the Apostles and the Scripture na wayis to occupy the place of ane Iudge toward the iÌ„terpretatione of the Scripture M. Iohne Dauisonis Answer ANE Bairne may Iudge on this interpretatione of M. Q. that other he speakis effectionatly that grounds his argument sa weakly to proue the Apostles to be Iudges or els be hes nocht vnderstand his Texte that he reasonis vpone For quhare he sayis marke gude Readers the wordis of the sentence saying It hes pleasit the haly Gaist and vs as the scripture wald say and vs as Iudges appointit be God to decerne the rycht vnderstanding of the Scripture fra the wrang This maner of interpretatione the hale warld may see that it is na worth For in it thare is manifest wrang done to the haly Spirit in sa far as M. Q. sa slychely ouerseis him quhom it hes pleasit the Apostles the Elders and Brethren to put principall and Firste as the onely trew Iudge in the decrete and geuis onely the dignitie of Iudgement and presidencie to the Apostles quhilk thay wald neuer haue tanc on thaim selues And mairattour I meruell quhow he hes dreamit this interpretatione and vs as Iudges considdering thare is na mentione maid of Iudgement before thir wordis nor behinde Except that Iames sayis I think best quhilk I haue sufficiently schawin before that thir wordis meanit of na Iudgement geuing Secondly vnder this worde vs is contenit nocht onely the Apostles bot alswa the Elders and Brethren as may be easylie perceauit be the letter writtin in the Councell of the haly Spirit be the Apostles For the Inscriptione of the letter contenis the Apostles Elders and Brethren quhilk he hes pretermittit in his tractiue that he mycht interprete this terme vs as he pleasit quhilk he could not haue done and he had lukit to the Superscriptione of the letter Quhareby we may cleirly see that it is the Scripturs quhilk geuis the rycht vnderstanding of the difficill places of the Scripture and the discretione betuix the rycht vnderstanding of thaim and the wrang for the quhilk thare is ony controuersie for the superscriptione of this letter of the Councell geuis to thaim that luikis on this matter the rycht interpretatione of this worde vs. And alswa discretione betuix the rycht vnderstanding heirof and the wrang without the quhilk na warldly Creature could interprete it nor Èit could thay decerne quhidder M. Q. hes interprete it rycht or wrang And tharefore I haue put in writ the Epistle of the Councell that all men that hes ony Iudgement may perfytely see quhow M. Q. hes cloikit the mater gif he hes pretermittit the Superscriptione of the Apostles Epistle of set purpose and gif he hes done it of ignorance I haue put the same Epistle in writ that the warld may haue petie of his ignoraunce and be war in tymes cumming that thay be not dissauit be his writings And alswa that the warld may see quhom this worde vs rehearsis and to quhom it hes respect The Superscriptione of the Councels Epistle The Apostles and the Elders and the Brethren to the Brethren of the Gentiles of Antiochia Syria and Celicia Greating c. The Narratione of the Councels Epistle FOrsamekle as we haue harde that certane quha departit fra vs hes troublit Èow with wordis and combret Èour myndis saying Èe man be circumcisit and keip the law to quhom we gaue na command It semit to vs tharefore gude quhen we com together with ane accorde to send chosin men on to Èow with our belouit Barnabas and Paule men quha hes Ieoperdit thare lyues for the name of our Lord Iesus Christe we haue send tharefore Iudas and Sylas quhilk sall also tell Èow the same thyngis be mouth The decrete of this Councell and conclusione of the Epistle ¶ For it hes pleasit the haly Gaist and vs to put na vther burdene on Èow than this necessare thingis that Èe abstene fra fylthines of Idols and blude it that is wyrreit and Fornicatione fra the quhilks Èe keipyng Èow Èe do weill and weill fair Èe ¶ Heir it may be planelie sene that this worde ws hes not onely respect to the Apostles bot alswa to the Elders Brethren coÌ„tenit in the superscriptione of the letter And tharefore this worde ws in the decrete is al 's mekle to say as the Apostles Elders and brethren Quharefore it is euill interprete and ws as Iudges quhilk he referris onely before to the Apostles Bot it happinnit weill that he was not all hale blynde that happinnit on the Apostles quha is put in the first part of the Superscriptione and neglectit nocht the hale membris of the Councell Bot it is nocht maruell that he ouersaw the Elders and Brethren that was vnderstande vnder this worde ws and last in the Superscriptione of the councels letter considering he ouer saw the haly Spirit for his awin auantage quha is president of the Councell Quhilk come as I think bot of ane kyndlie kirkmaÌ„nis head quha walde nother haue the haly Spirit quha knawis all nor Èit the Elders and Brethren quha knawis part vnderstanding that ony thing sulde be done in Councels bot be the Apostles to quhom M. Q. and his cheif Pastours haldis thaim self successours that thay may ryng ouer all meÌ„nis conscience onely as thay please Tharefore all men that consideris the ordoure of this councell may clerelie see that he hes ouersene him self in the expositione of this terme ws for vnder this terme ws is comprehendit the Apostles Elders and Brethren Onder the quhilk namis is comprehendit the hale Congregatione of Christ Iesus Kirk For thare is na gude trew Christiane maÌ„ bot he is other ane Apostle or ane Eldere or ane brother and nane of this ordours of men sulde be secludit fra generall prouinciall or synodale councels Swas thay be qualifeit tharefore suppose thay war nocht admittit in the papistrie Thridlie quha pleasis lay the Text of this Scripture together and his glose I beleue thare salbe found na man bot he sall hald him war nor blynd and he see nocht quhow M. Q. is marualouslie wanderit be the way in this mater for quhat affinitie hes this text it hes pleasit that haâ—y spirit ws to put na vther burdene on Èow bot to abstene fra filthines of Idols and it that is wyâ—reit and Fornicatione and this his glose it hes pleasit the haly Spirit ws as iudges appoyntit be God to decerne the rycht vnderstaÌ„ding of Gods word fra the wraÌ„g This text and glose is lyke the vulgare interrogatione and
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
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
councels bot for the same self cause that thay ar attribute to the doctours quhilk is nocht els bot for vsing of the ordinarie meanis to oppin the Scripturs and for schawing of the iudgement wyll of God contenit tharin to the warld as the spirit of God geuis thaim vnderstanding vtterance Fyftlie giue M. Q. wyll say that all hereseis is supprest onelye be Generall Councels it is na better to the People quhen ony Hereseis ringes to be vnder ane weill learnit Pastoure than vnder ane Ignorant because ane gude and weill learnit Pastor can do na mair to quiet the conscience of his people as to the hereseis nor ane ignorant gif it be trew that hereseis onely be general Councels is supprest as M. Q. alledges for thay man baith abyde the cuÌ„ming of ane generall Councel as all the simple and thrawart papistes dois quhilk gif it cummis nocht in thare lyfe tyme nother of thaim can luâ—k for quietnes in thare conscience bot with troublit conscience man depart quhare God pleasis quhilk war ane great absurditie Sextly the councels hes oft tymes coÌ„sentit with the heretykes as the Councel callit Ariminense haldin in the Èeir of God 362 fauorit the Arrians quha held ane Councel in Antiochia of Syria and confirmit thare awin erroure sa far as Councell could conferme it in the Èeir of God 346. Hystoria Tripar 2. Ca. 10. The Second Councel of Ephesê° fauourit the errour of Entites The councel haldin be Cypriane the Bischoppes of Affrick coÌ„cludit the heretykes to be rebaptsit in the Èeir of our Lord 260. And Steuin the Bischope of Rome not only decernit he thaim that thay sould not be Rebaptisit bot thay quha baptisit thaim or decernit thaim to be Rebaptisit he thocht worthy to be curst Augustinus de vnico Baptismo Contra Petili Cap. 14. And in the Councell of Nicene thare was seuintent that fauourit Arrius of the quhilk aleuin subscriuit efterwart with thare handis and nocht with thare hart to the Councel And Ser was banâ—ist with Arrius that wald nocht consent to the Councel Quhairfore thair being sa mony erroures maÌ„tenit be â—ouncelâ— aâ—d sa great controuersie amangis thaim that was of the Councels I may surely conclude that all Hereseis hes nocht bene supprest be generall Councels nor Èit the rycht vnderstanding of the Scriptures fra the wrang hes bene decernit be thaim bot rather the contrare be mony of thaim And gif M. Q. will say that thay war prouinciall Councels that fell in erroure and nocht generall I answer that ane generall Councell may fall in errour or heresie al 's weill as ane prouinciall Councell for God hes nocht promisit mair to ane generall nor to ane prouinciall Councell that it sall nocht fall in erroure For it is bot ane dreame deuoitly dreamit that euer thare was ane vniuersall Councel sen the Apostles dayis representing the kirk of God For siclyke Councell hes nother exemple nor command in the worde of God nor Èit hes it the â—â—mes of God mair of his assistance nor ane particulare Councell godly conuenit for the Councell of the Apostles sal nocht be easely prouin to be ane vniuersal Councel Siclyke gif the generall Councels had supprest all hereseis sufficiently as M. Q. alledges was done be thaim than say I that thay maters had nocht rysen againe that had bene aneis supprest bot thay thingis quhilk thay suppâ—est for heresie as was the forbidding of meatis on certane dayis at certane tymes forbidding of baith the kyndis geuin in the Supper of the Lorde to the commune people forbidding of the Ministers Mariages of the Kirk and siclyke vther thingis is now rysen againe and godly authorizit be the Scripture in the Kirk of God And be the contrare thay thingis quhilk thay establishit for the treuth and veritie as was Purgatorie transubstantiatione the Sacrifice of the Masse worschipping of Imagerie and siclyke vther thingis without general or prouincial councel of meÌ„ be the worde of God thay ar sa far supprest that thay ar neuer able to ryse againe Quhairfore as we see that na thing standis sure concerning Religione bot it that is groundit vpon Gods worde Siclyke thare is na thing that suppressis thay thingis quhilk is aganis the trew Religione bot the Spirite and worde of God Quharefore leauing this part sufficiently prouin be the reasonis foresaid that all hereseis hes nocht bene supprest be generall Councels nor Èit that the rycht vnderstanding of the Scriptures fra the wrang hes bene decernit be thaim I say be na strenth of argumentatione inferris he weill his conclusione that the generall Councels was the speciall membre of the Congregatione appointit be God representing the halâ— Kirk to tak ordoure in maters of debait concerning Faith Heir followis M. Q. Second Reasone quhairby he laboures to confirme his Firste Conclusione without Scripture GIF thare be sum as I think thare be mony quhilkê ar stif neckit bearing perpetuall disdaine aganis the generall Councels specially sic as wald haue libertie to thraw the Scripture to thare appetite desyrous of vaine glorie and to be thocht singulare in thare awin opinione I will ask thaim of ane questione quhilk is verray easy till answer to that is gif euer thare was ony Hereseis sen the tyme of Christe or nocht I am sure thare is na man sa schameles and he war neuer sa drownit in Heresie bot he will grant thare hes bene mony great hereseis For quhy thare is nocht ane article of our faith bot it hes bene impugnit and brocht in dout againe be Heretykis affermand thare hereseis for the maist part all be Scripturs falslie alledgit and interprete Than wyll I speir giue thare was ane ordour tane to suppresse the hereseis or nocht I am sure thare is na man wyll thynk that God neglectit the Congregatione that it sulde lyue in perpetuall debait for the faith and na ordour to be tane thairupon Than wyll I inquire quhat was the ordour giue it was nocht be the generall councels quhilk was tane treuly I beleue thare wyll na man schaw ane vther meane quhareby heresie was supprest bot be the general councels specialie quhilk rays of the wrang vnderstanding of the Scripture of God as all hereseis commonlie dois Than sen we ar assurit that thare hes bene mony abhominable hereseis in contrare our faith and the ordour quhilk was tane for the samyn was euir onelie be the Generall councels dewly conuenit it may be iustlie inferrit that the general councels was the membre of the congregatione sterit vp be God representing the vniuersal kirk of God hauing denomination strenth and effect of all the membris of the Congregatione I beleue thare is na man of reasonable Iudgement bot he wyll thynk that thir twa argumeÌ„tis aboue rehearsit sufficientlie perswadis Èea and
'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
sufficient or ganand to take ordoure in maters concerning Faith and Religione And al 's we may perceaue quhow vaine and vncertane is the IudgemeÌ„t of mony iÌ„ thir dayis that foulishly followis and addicris thaim self to the wickit opinione of sum priuate factious men towart the interpretatione of the Ancient generall Councels to quhom it appertenis be the ordinance of Almichty God till interpret Scripturs c. M. Iohne Dauidsonis Answer to M. Q. Firste Lessone that he hes collectit of the Text foresaid OF M. Q. Lessone and exemple quhilk he inferris of the foresaid Text I haue learnit twa Lessonis quhilk being schawin I sall heirefter declare God willing that he hes nocht markit and gatherit sa well of this Text his lessone as he beleuis And my Firste Lessone is this quhare he sayis that the Apostles Paule and Barnabas appointit be God hauing the Spirit of God wald nocht tak on thaim to decerne priuatly vpon the questione monit in the Congregatione vnto the tyme thay come to Ierusalem I learne than that the Papis quha is na Apostles bot men wanting the Spirite of God hes bene in the wrang this mony hundreth Èeris taking on thaim to decerne maters of Faith and all controuerseis in Religione quhom I beleue M. Q. will hald to be na general Councell ¶ My Second Lessone is quhare he hes learnit be this example of Scripture that na priuate nomber quhow godly and weill learnit that euer thay be to be sufficient to tak ordour in maters concerning Religione and Faith I learne gif his Lessone be trew that all the Doctours hes labourit in vaine quhais labours was principally to haue had the trew vnderstanding of the Scriptures and Heresies supprest quhilk was nocht els bot to tak ordour in maters concerning Faith and Religione Èea and I am assurit that thare was neuer ane Councell that disputit sa quickly be the ordinarie meanis quhareby God geuis the vnderstanding of his word aganis sa mony errours and Hereseis as ane Doctour Augustine hes done and vther priuate men Quharefor gif M. Q. will accuse men of foulishnes for following of priuate writars efter his warldly Iudgement I beleue thare warldly folishnnes salbe wisdome before God And quhare he callis thaim factious men because thay will not subscriue to Scripturles Councels as he do is I wald he conferrit the new writars with the auld writars and Councels and I dont not bot he sall finde al 's quick declaratione of Scripturs in the new wâ—tars workis as in the auld writars or thare Councels Aâ—â— for the veritie of this mater I appâ—ill to his awin conscience Read and conferre thaim together quhen he list Now 〈◊〉 he hes nocht markit well his Lessone I proue on this manâ—â—â— Paule writing to the Galathianis 2. Cap. sayis Efter fourtene Èeir I went vp to Ierusalem with Barnabas and tuik with me Titus also And I went vp be Reuelatione and conferrit with thaim the Euangeli quhilk I preach amangis the Gentiles Hierome wryting on this Text affirmes this Iournay of Paules to Ierusalem to haue bene quhen the disputatione for the abolishing of the Ceremoneis of the auld Law was had betuix the beleuers of Antiochia and the Iowes And swa being as Hierome affirmes quhais saying I beleue M. Q. will nocht put in dout Than be this foresaid Text we may cleirly see that Paule and Barnabas went not vp to Ierusalem as doutsum of the thing quhilk he had preachit ane lang tyme to the Antiochianis that beleuit quhilk was that it was nocht necessare to thaim to be circumcisit for thare Saluatione Bot because thare was sum of the Brethren in Antiochia that doutit gif that Paulis doctrine was trew or nocht Thay hearing sum fals brethren aduersours to Paule quha vnder the culloure and name of the Apostles that was in Ierusalem preachit that it was necessare that the Gentiles that beleuit in Antiochia sould be circumcisit and that the doctrine of Paule was contrare to the doctrine of the Apostles in Ierusalem quhilk mycht haue causit men of ane sincere Faith to haue doutit hearing the doctrine of the principall Doctours disaggre he ascendit to Ierusalem And I conferrit sayis Paule the Euangel with thaim that I preach to the Gentiles quhlk as Hierome notes on this worde is quhen thay things that we knaw we conferre with ane frend And as in his bosum we lay it that thay things that we knaw with ane vniforme Councell may be approuit Tharefore be Hieromes sayings we may vnderstand that he ascendit nocht that the rest of the Apostles sould haue teachit him For it is ane vther thing to conferre and ane vther thing to be teachit for betuix thaim that conferris thare is equalitie and betuix the Teacher and him that is teachit thare is inequalitie Quharefore he ascendit to rehears that quhilk he had teachit to the effect that thay of Ierusalem mycht subscrine to the treuth with him Nocht that his preaching quhilk was the veritie of Gods worde nedit the consent or witnessing of men for he schawis it already to be confermit be God in sa far as he ascendit be Reuelatione bot that he mycht haue ane testimoniall of the haly Spirit and Apostles that was thare to make it manifest to the warld that it was na vther thing that he teachit in Antiochta bot that the haly Spirit and the rest of the Apostles had approuit be thare testimoniall be the quhilk gif that Paules aduersours had obiectit efterwart circumcisione to haue bene necessare to the Gentiles that beleuit be reasone thay mycht haue said againe that the Apostles had swa teachit in Ierusalem that this testimoniall of the Kirk of Ierusalem quhilk was in sindrie places deuulgate mycht haue conuictit thaim of falset And be the same testimoniall that thay quha beleuit sould haue na dout of thare Saluatione suppose thay had not bene circumcisit coÌ„siddering in the Apostles Epistle is contenit the decrete of the haly Spirit in the quhilk is decretit that the Èok of the Law be nocht put vpon thaim that beleuit in Christe And tharefore it was send to Antiochia be the hand of Iudas callit Barsabas and Silas to stanch the disputatione betuix the Iowes and the Gentiles Quhidder gif circumcisione to the Gentiles that beleuit was necessare or nocht Quharefore be the Scripture and al 's be Hieromes sayingis for the causes foresaid I may iustly conclude aganis M. Q. First Lessone that Paule went nocht vp to Ierusalem to decerne vpon ony questione monit in the Congregatione Nor Èit to moue ony questione as douting in him self for he had preachit aganis the fals Teathers that come fra Ierusalem to Antiochia That circumcisione was nocht necessare to the Gentiles And tharefore the Scripture of the .15 Chap. of the Actes makis na thing for his