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
¶ 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
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
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
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
the maist godly and weill learnit men of the kirk nocht to haue thare awin iudgement bot be the ordinarie meanis vsing to see and vnderstand the iudgement of the word of God quhilk is nocht els bot the iudgement of the haly spirit For thay haue nocht diuers iudgemeÌ„ts quhilk the Scripturs attributis sumtyme to men as Paule saying The spirituall man iudgis all and is iudgit be nane 1. Corinth 2. For the vnione that is betuix the spirit of God and the spirit of man that adheris to the Lord God nocht that the iudgement hes respect to meÌ„ quhare Paule sayis the spiritual man iudgis al bot to the spirit of God that reuelis and speakis be men the iudgements contenit in his worde as his mouth ministeris the quhilk efter the word is the outwart and declaring iudge of the wyll of God to the rest of the membris of the Kirk quharefore Paule sayis nocht that the man iudgis all bot the spirituall man In quhoÌ„ thare is to be considerit the natural man that can do na thing in spirituall effaris and the spirit of God quha vsis the man as his mouth to declare his wyll iudgemeÌ„t to the warld quharefore Paule attributis iudgemeÌ„t to spirituall men Conforme to this sayings is alswa Augustine aganis Maximinus the Arriane saying nother I the councell of Nicene nor thow the councell of Ariminence sould bryng in to preiuge nor I be the autoritie of this nor thou be the autoritie of it sould be bound bot he the autoritie of the Scripturs nocht to ony maÌ„ proper bot coÌ„moune wytnes of baith lat ane mater with ane vther ane reasone with ane reasone ane cause with ane cause contend Heir Augustine wyll nother grant to him self nor vtheris sic priuilege that the councell of Nicene or Ariminence sall preiuge ony mater bot he wyll haue the veritie of the cause iudgit be the Scripture quhilk he haldis of greatare autoritie nor the councell Q tharefore we may see plainelie that Augustine siclyke geuis na autoritie to men that is conuenit in the councellis or vtherwayis to iudge controuerseis bot to the Scripturs the Testimoneis of the haly Spirit Swa wyll we consider the mater of iudgement in al controuerseis for religione perfytlie we sall fynd the worde spirit of God to be the onely iudges be the quhilk all controuersie concerning religione is iudgit endit pacefyit nocht the kirk For in all debait concerning religione the kirk man first heare quhat the worde of God sayis spokin be the spirit of God for it is the lycht in all doutsum materis of religione with that part of the controuersie that euer the word of God standis and aggreis the kirk man stand and consent with the same For giue the kirk aggreit and consentit with ane vther part of the controuersie than the word of God consentis aggreis with the kirk war aganis the Scripture quhilk war ane great absurditie and swa it walde cease in that part to be the Kirk of God And sen it is swa that the Kirk man stand and aggre to the delyuerance and iudgement of the worde of God the word of God man haue first iudgit and endit the controuersie to the â—uhilk the kirk man consent and aggre or it can aggre thareto For na thing can aggre nor coÌ„sent to the thing it knawis nocht Tharefore the controuersie man be first endit and iudgit be the worde of God vtherwayis the kirk can nocht consent mair to ane part nor to ane vther of the controuersie As was done in the coÌ„trouersie quhilk was brocht before the Apostles frathe Kirk of Antiochia to Ierusalem quhare the kirk culde Iudge na thing quhill the worde of God was firste harde in thair assemble quhat it Iudgit in the mater And because the word of God Iudgit that the Gentiles quhilk beleuit mistert nocht to be circumcisit for thair Saluatione The Apostles Elders and brethren followit the Iudgement of the worde of God quhilk was confirmit be Miraclis as Paule and Barnabas testifeis and geuing of the haly Spirit to the Gentiles as Peter schawis swa the Kirk of Ierusalem culde ascribe na Iudgement of the controuersie to thaim self for onely it appertenit to thaim to vtter to the warld the iudgemeÌ„t of Gods worde conforme to the discretione geuin to thaim be the haly Spirite Fynally gif the kirk had bene appoitit iudge be God to deterne the rycht vnderstaÌ„ding of the scripture fra the wraÌ„g quhensumeuer questione had rysen for the vnderstanding of the same it had bene necessare that the Latine Kirk and the Greik had bene firste appointit be God Iudges to haue decernit quhilk Text of Greik and Latine had bene faithfully according to the originall translatit and quhilk nocht or thay had bene appointit Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang Bot in na part of the Scripture hes God appointit the Kirk as Iudge to decerne quhilk Text is trewly translatit according to the Original and quhilk nocht And thairfore he hes nocht appointit the Kirk to decerne the rycht vnderstanding of the Scripture fra the wrang for the decerning of the rycht Text fra the wrang man precede the rycht vnderstanding and interpretatione be reasone thair was neuer men vnto this day that culde be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang of ane Text quhilk thay vnderstude nocht or that war wrang interprete as the commune translatione is in diuers and sindrie places and notit be sindrie cuÌ„ning men as be Augustinus Eugubinus Erasmus Roterodamus Nicolaus Delyra and sindrie vthers quhair nother the Greik nor the Latine Text aggreis with the originall Text of Hebrew of the auld Testament nor Èit the Latine Text aggreis with the original Greik Text of the new Testament And sen the Latine Kirk hes admittit ane Text to be red and interprete neirby ane 1166. Èeris be thair Iudgement that is notit to be wrang translatit in sindrie and diuers places of the quhilk kirk I beleue M. Q speakis thair is na man that can think iustly that God wald appoint thaim to be iudges to decerne betuix the rycht vnderstanding of the Text of the Scripture and the wrang that culd nocht iudge perfytlie on the translatione of the text For than God had appoyntit vs ane blynd and vncertane iudge to decerne the rycht vnderstanding of the Scripture fra the wrang For he that is vncertane in the text of necessite he man be vncertane to make ane glose on the text And giue ony man thinkis because oure Forebears is departit at peace of the Lorde God hauing na vther translatione nor the commune translatione that the kirk hes receauit that it is ane great arrogaÌ„ce to desyre of the Scripture
ane new translatione mair perfyte or that ony vther interpretatione soulde be socht nor hes bene vsit before be the ancient Fatheris quha was weill exercit in the Scripturs I answer that it is nocht alyke to be ane interpretour ane Prophet or ane Euangelist For the Prophete Euangelist can nocht dissaue nor be disseauit Bot giue I say that ane iÌ„terpretour hes errit fra the mynd of the author throw obscurenes or ignorance of the languagis I do him na wraÌ„g giue the place of the Scripture be schawin quharein he hes failÈeit quhilk was the mynde of Hierome in the Epistole ad fretelam And alswa of Augustine Libr. 2. de doctrina Christiana Quhen thay desyre vs to go to the Originale text quhen ony questione happinnis in the Greik or Latine text For it is ane manlie office to interpret quhilk of ane Prophete or Euangelist I dar nocht say Siclyke it is nocht wrang to saye that thare is ane great difference betuixt the vnderstanding of the law of God that is sufficient to be knawin for ane mannis saluatione and the vnderstanding of the law of God that is requirit in ane prechour and in thaim that sulde be membris of generale or prouinciale councells to quhom it appertenis to haue sa perfyte vnderstanding that thay can giue ane compt of the leist poynt of the law Tharefore it may stand weill that be the commune translatione men mycht be instructit sufficientlie to thair Saluatione And that thay quha hes bene estemit cheif Pastors of the kirk and men able to haue bene members of Generall or Prouinciall Councels coulde nocht be instructit sufficientlie be the commune translatione in all controuerseis that mycht happin for maters of Religione And gif it mycht be that the Romane kirk hes receauit be it awin Iudgement the commune translatione quhilk coulde nocht serue thaim for all controuerseis concernyng Religione throw the errors that is found in the translatione thair is na man that can say than that thay warre worthy to be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang or to interprete the Scriptures that vnderstude not perfitely the text For he that is vncertane in the Text of necessitie he man be vncertane in the exposition Quhairfore I may weill conclude be reasone Doctors sayingis and Scripture that the kirk is na wayis appointit Iudge be God to decerne the rycht vnderstanding of the Scripture fra the wrang bot the worde and Spirit of God is chosin Iudges be thaim quha is at coÌ„trouersie for Religion for the causes before exprimit for quhidder thay that is at controuersie for Religione referris the Iudgement of thair controuersie to the worde of God or to ane multitude of men speaking be the Spirit of God Alwayis it is force that thay and alswa the multitude to quhom thay referre thaâ—r controuersie man aye referre the controuersie quhilk is referrit to thaim to the Iudgement of the worde and Spirite of God For the kirk be it awin Iudgement or warldly reasone can nocht interprete the Scriptures nor pronounce sentence nor deceiue the rycht vnderstanding fra the wrang of the Scriptures as Iudges bot as Ministers of Gods worde the kirk may declare the difficill Scriptures quhilk is in controuersie as vther places of the Scripture mair plaine geuis the trew interpretation of thaime and to schaw the warlde the thing that the worde Iuges to be done and the sentence quhilk it geuis thaim to pronounce be the ordinarie meanis and that as the Spirite of God geuis thaim vtterance As to the cause quhairfore he wald haue the kirk to be the onely appointit Iudge be God to decerne the rycht vnderstanding of the Scripture fra the wrang in all debaitis coÌ„cerning Religione And the decreitis geuin be the Iudgement of his Romane kirk as appearis he wald haue vnchangeable and Eternalle as thay war the Law of God saying Because and that thing be brocht in disputatione againe quhilk is done be the hiare powers conforme to thair vocatione at the desyre of priuate men than sall the warld liue in perpetuall debait and controuersie I answer that he hes na les nor cause to desire thay thingis that is Iudgit and decretit be the Romane Kirk quhilk I dout not bot he callis the hiare powers to be haldin be the warld vnchangeable for and the Lawis and Decreits of the Romane Kirk be brâ—cht to examinatione to the tueche stare the worde of God and thareby examinat Iudgit thare salbe mony of thaim found still of superstitione latting be to speake of thare vngodlynes quhilk giue thay hade bene groundit on the worde of God thay wald neuer haue fearit quhow oft thay had bene examinat and brocht in disputatioÌ„ For na examinatione can subuert the veritie bot make it the mair strenthy and the mair manifest to the warlde Bot now because thay knaw that thare constitutions can nocht byde ane tryall as thay decretis may do quhilk is groundit on Goddis worde thay cry that and the thing that is done be the hieare powers be brocht in disputatione againe be priuate men the warlde sall leue in perpetuall debait Thay walde faine stey vs with the wynde of the worde of perturbatione as we suld ouersee neglect the worke and wyll of God for feare of ony warldlie perturbatione that may cum apon vs or vthers for gainstanding of thare vngodlie decretis thay disseaue baith thaim selues and all vthers quha lippiâ—â—â—s in thaim For thare is na priuate man that wyll desyre thare decretis callit to desputatione for his pleasoure bot because the plaine worde of God mouâ—s thaim thareto quhilk is the thing that thay gainstand the onely cause of the perturbatione of the hale warld And because thay can nocht sufficientlie proue thare decretis be Scripture to be godlie Nor Èit can thay deny bot thay haue bene ane great part of the perturbatione of the warlde now because thay ar able al to sal throw waÌ„ting of ane gude ground for the establesing of thaim thay haue iÌ„uentit ane vther grondles ground alledgeing the cheif Pastours to be the Kirk and without authoritie of Scripture this kirk to be the onely appoyntit Iudge be God to Iudge all coÌ„trouerseis concerning Religione hauing power of the hale vniuersall kirk to make decretis gif sentences as thay please And this decretis thay walde haue vnexaminable quhilk in my mynde can neuer want suspitione of sum falset superstione Hypocrisie Idolatrie or singulare commoditie quhilk walde cum to the lycht to thare schame and thay tholit ane tryall to be tane of thare Decretis that thay hade aneis setsurth Bot this is farre by the simplicitie and consuclude of the Kirk of God for nocht onely hes it bene content that the Decretis quhilk is groundit on the
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