Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	minister_n	2,916	5	6.7721	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B12330	Ane answer to the tractiue, set furth in the yeir 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 weil 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.	Davidson, John, ca. 1520-1572.; Kennedy, Quintin, 1520-1564. Compendius tractive conforme to the scripture.	1563 (1563)	STC 6320; ESTC S114550	55,495	71

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 sup●r●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 ȝit 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 cōtrouersie in ony mater of religione as is all hereseis it aperteanis to thaim be sic ordinarie meanis and gracis as the haly Spirit hes īdewit 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 cōtrouersie 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 Ierusalē 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 vnderstāding 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 mēbers 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 transubstāciat in the body and blude of Christe or Christe Iesus body to be

the difficill mater contenit vnder the wordes of the Scripture or of the interpretation of the Scriptures out of ane language in ane other or ony vther wayes And giue he vnderstandis in his conclusion that the Scripture of God hes ane rycht vnderstanding and ane wrang be it awin nature I say that his conclusion quhilk he haldis to be al 's sure as it war ane decrete of the haly Spirite includis in the self ane manifest falset quhilk is that the Scripture of God hes ane wrang vnderstanding quhilk it hes nocht for the Scripture giues nocht ane wrang vnderstanding nor ane wrang interpretation of it self bot men that is at controuersie for maters of Religione throw ignorance or sum vther purpose to establische thair action sum of thaim interpretis and vnderstandis the Scripture wrang and alledgis thair interpretation and vnderstanding to be rycht be fit ordinarie meanis as God hes geuin to men to proue or seik the vnderstanding of the Scripture to be rycht that they cōceaue of it As ar the sciences callit liberal artes the knawledge of the thre principall languages conference of Scriptures with Scripturs the preceptis of the maist Ancient Doctors and siclyke thingis that seruis men to bring thaim to the knawledge of the Scriptures quhilk notwithstanding men oft tymes vses nocht rychtly throw thair awin ignorance Swa thay tak ane wrāg vnderstanding of the Scriptur quhilk it geuis nocht to thaim because thair is na thing wrang in it As we may vnderstand be Peter in the end of his Second Epistle saying In the Epistles of Paule thair is sum thingis hard to be vnderstand quhilk thay that ar vnlearnit and vnstable peruertis as thay do also vther Scriptures vnto thair awin distruction ȝe thairfore belouit sayis he seing ȝe knaw thir thingis before be warre inauentures ȝe be also plukit away with the error of the wickit and fall fra all ȝour stedfastnes Marke weill godly Reader Peter sayis the Scriptures is hard to be vnderstand and thairfore he exhortis the faithfull that thay be nocht led away with the error of the wickit quhilk cumis nocht of the Scripture bot throw Ignorance of the vnlearnit that peruertis the Scripture or of the vnstable men throw thair lycht Imaginations For giue God had maid his Scripture of that nature that it mycht haue had twa faces and vnderstandingis as the answers of the Gentile Gods had men mycht haue bene dissauit be the Scriptures of God as men was be the answers of the Gentile Gods quhilk war vngodly to be said And alswa thay men that had fallin in error wald haue had ane iuste excusation that the wrang vnderstanding that the Scripture gaue thaim was the cause of thair fal Quhairby now na man iustly can excuse him self for it hes nocht ane wrang vnderstanding bot sum men takis ane wrāg vnderstanding of it quhilk takis away thair excusation and layis thair error vpon thair awin ignorance and vnstablenes Quhairfore sen the Scripture of God hes nocht ane wrang vnderstanding of it self it is manifest that God hes not appointit his Kirk to be Iudge to decerne the rycht vnderstanding of the Scripture fea the wrang that it had of the awin nature quhilk giue he had done it war ane great absurditie for that war al 's mekle to say as God had appointit the Kirk to be Iudge betuix the thing that is and is not And giue he vnderstandis his conclusione on this maner that the Kirk of God is the onely appointit Iudge be God to decerne and interprete the rycht vnderstanding of the Scriptures fea the wrang that men takis thairof throw thair awin Ignorance or ony vther wayis to stablishe thair part of the controuersie and debait for maters of Religion that is rysin betuix thaim and ony vther as he appearis to vnderstand it be all his reasons and groundis quhairby he intendis to proue his conclusion I answer that the Kirk of God representit be the generall Councels quhow dewly that euer thay be conuenit is not the onely Iudge appointit be God to decerne the rycht vnderstanding of the Scriptures fra the wrang ●●thensumeuer question or debait rysis for the vnderstanding of the same For in sa far as M. Q. interpretis the Kirk to be the cheif Pastors of the vniuersall Congregation he sall not ●inne the hale nor ane part of thaim appoint it be Go● 〈…〉 Iudge to decerne the rycht vnderstanding of 〈…〉 fra the wrang For giue thay had bene appoi●● o● God to be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang Christe Iesus or his Ap●●tles had maid sum mention thairof in thair office that God hes appointit to thaim in the Scriptures that men quhilk had bene at controuersie for maters of religiō mycht haue had recourse to thaim Bot thair is na mention maid that thay ar appointit to sit iudgement for Paule speaking in the 4. Chap. to the Ephesians of the Apostlis Prophetis Euangelistis Pastors and teachers quhom God hes maid cheif Pastors of the vniuersall Congregation testifeis that thay ar appointit be God for the gathering togither of the Sainctis for the wark of the Ministerie and the edification of the body of Christ c. Siclyke Christ Iesus at his departing to his Apostles the cheif Pastors of the vniuersall Congregatione he gaue ane generall charge to thaim all saying pas throw the hale warld and preache the Euangell to all Creature Marck 16. alswa in the Firste Chap. of the Actes of the Apostles makand na mentione of sic Iudgement he sayis vnto thaim ȝe sall receaue the power of the haly Gaist quhen he sall cum on ȝow and ȝe sall beare witnes vnto me baith in Ierusalem and in all Iudea and in Samaria and vnto the vttermost part of the earth Siclyke will we read throw all the Scriptures the dewetie of ane Bischope or ane Elder quha hes bene aye sen the Apostles dayis haldin cheif Pastors of the vniuersall Congregatione we sall neuer finde that thay ar appointit be God as Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang Bot the maist thing that thay ar requirit with to do aganis thaim that takis of the Scripture ane wrang vnderstanding is to exhort with halsum doctrine and improue thaim that sayis aganis it Tit. 1.9 and that thay sall flee foulische questiones and Genealogeis and contentions and brawlingis about the Law And siclyke thay sould reiect him that is ane heretyke efter ane or twa admonitions Tit. 3.10 In this nor na vther Scriptures sayis Christe Iesus nor his Apostles that the cheif Pastors salbe Iudges nor commandis he thaim to Iudge ony controuerseis bot that thay flee contentions and the authors of contentions as is heretykes And without authoritie of

'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 quhilkꝭ 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 cōuenit 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 Argumēt 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 quhē 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 cū 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 cōtrouerseis 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 ȝit 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 Iudgemētis 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 mā 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 grātit to thaim be God to stay ony doutis or to decerne the rycht vnderstanding of the Scripture fra she wrang bot only the haly Spirit and the worde of God quhilk may be easily persauit be the Scriptures and reasonis foresaid quhilk war tedeous againe to repete And this makis na derogatione to the wordis of the Prophet to be of veritie suppose nother the ane nor the vther house ascribe to thaim the staying of doutis in the Scripturs For the glorie of

the Second house standis nocht in the staying of doutis bot in the excellencie of the Spirituall giftis that was exhibit to vs in the cumming of Christe For thare could na greater glorie be grantit to the Second house than quhen the maiestie of God the Father apperit in the presence of his Sonne Christe be the quhilk the Second house had all thing that was requirit to ane solide and perfyte glorie And granting to M. Q. for Disputationis cause that the Ministers of the new Law occupyit the place of the Ministers of the auld Law ȝea 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 cōuenit 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 ȝeris bygaine And thay mycht haue said that thay succedit to Aaron Eleazar Abiathar and sic vthers aboue ane thousand fiue hundreth ȝeris gif we wyll compt fra Aaron to the Apostles dayis Now I beleue na mā can deny bot this was ane general councell dewly conuenit taking ane generall councell for the cheif Pastours of the vniuersall congregatione ●ȝit because thay wannt the president of all gude councell the haly spirit ink●● 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 ȝit 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 w●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 vnderstāding 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 Min●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 ȝe be Circumcisit efter the maner of Moyses ȝe can nocht be sauit Nocht ane lytle seditione being mouit to Paule Barnabas aganis thaim than thay decern● 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 quhilkꝭ 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 Quhē thare was mekle disputatione Peter raise vp said vnto thaim ȝe men brethren ȝe 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 ȝe men and brethren harkin on to me Symon tauld ȝow 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 ī mony places ȝit 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

vpone ȝow as Peter sayis Bot that ȝe abstene ȝour selues fra filthynes of Idoles and Fornicatione and that is wirreit and from blude as Iames sayis Secondly that Iames gaue sentence in this Councell it can nocht be prouin be this worde Iudico in Latine for the Greik terme _____ of the originall Text it signifeis nocht onely Iudico bot arbitror censeo Quharefore Erasmus and Sanctes Pagninus men weil sene baith in the three languagis interpretis the Greik terme _____ be the Latine Verbe censeo quhilk properlie is nocht to Iudge or to giue sentence bot to think to be gude or best Mairattoure Ireneus in the 12. Chap. of his thrid buke readis this place of Scripture on this maner Propterea ego secūdum me Iudico Eiking to this verbe Quhilk wordis restrykis the significatione of this verbe _____ to ane speciall man forsamekle as he spak at that tyme bot for him self For insafar he readis secundum me he schawis that Iames was nocht sa arrogant and Lordlie ouer his brethren as that he tuke on him to pronunce sentence in the name of the rest or that he walde haue al vthers addictit to his sayings in the councell Bot schawing his Iudgement be it self quhat he thocht best to be done according to the Scripturs in the controuersie proponit before thaim he leauis place to all vthers that ws thare present quhat thay thoct best to be done in the mater Nor it is nocht lyke that Iames wald haue bene sa rasche as to haue geuin sentence quhill his reasone first had bene hard appreuit be the councell or that he walde haue said I Iudge bot we Iudge giue he gaue the sentence in the name of the rest for thay had all bot ane commissione of God As to the cause quharefore he alledgis Iames sulde haue tane vpon him to pronunce sentence in the name of the rest of the Apostles because he was Byschope of Ierusalem This cause soundis verray neir to the ambitione of the Papistrie quhilk I beleue na godlie man wyl think to haue bene amangis the Apostles For in lykewayis Paule mycht haue said that he was Apostle and Byschope constitute be God to the hale Gentiles of the hale warlde and to thay Gentiles quha had the gouernement of Ierusalem at that tyme that he sulde haue pronuncit sentence in maters perteyning to thaim to quhome he was Apostle And Peter alswa mycht haue said that he sulde haue pronuncit sentence because he was cheif Apostle as M. Q. stylis him quhilk was mair than to be byschope of ane toun and alswa Peter was Apostle to all the circumcisit nocht onely in Ierusalem bot throuthour the hale warlde quhilk was ane greater thing to be than to haue bene Byschope of ane Citie of Ierusalem vpon the quhilk Peter and Paule was alswa constitute Apostles became thay war constitute be God Apostles baith of Iow and Gentile Gal. 2. bot Iames was chosin be the Apostles Byschope of Ierusalem as testifeis Hierome in the Prologe of the Ecclesiasticall wryttars and that as Egesippus wryttis tsayis Hierome Quharefore it hes na appearance that he quha was chosin be the Apostles walde take on him in thare presence as ane Byschope to ꝓnunce sent̄ce quhilk is the office of the beast powar And besyde this giue Iames was not Byschope of Ierusalem at the tyme of this councell bot was chosin efter the Councell the cause quharefore M. Q. alledgis him to pronūce sentence is fals Mairattoure I say with ꝑdone of Hierome and Egesippus his autor it is nocht lyke that ony of the Apostles quha was chosin be Christe to be Preach●● is to the hale warlde that thay walde addict thaim self bot giue it war for ane schorte tyme to ony special Kirk ●ot follow thare Maister Christis command quha commandit nocht Peter to be Byschope of Rome nor Paule Byschope of Antiochia nor ȝit commandit he the Apostles to make Iames Byschope of Ierusalem to haue autoritie amangis thaim be reasone of the place that he occupyit bot he gaue thaim all ane cōmon charge saying pas in to the hale warld preache the Euāgel to euery Creature Marke 16. Quharefore it is nocht weil inferrit that Iames gaue sentence because he was Byschope of Ierusalem suppose he had said as the vulgare translation bearis I iudge Thridlye this cause quharefore M. Q. alledgis that Iames sulde haue pronuncit sentence is of na effect for it sawris of twa vngodlie things first of Papistrie for the principall thing the Paip hes for his vsurpit autoritie of Iudgemēt and sentence geuing ouer the hale warlde is because he is byschop of ane toun callit Rome and successour vnto Peter noine ienus Secundlie if sauoris of ambitione giue thay regardit ony of the apostles amangs thaim self be reasone of the place thay war chosin to and that ambitioye was croppin in amāgs thaim quhilk I beleue na man wyll saye Ferdlie giue thir wordis of Iames had bene the sentence geuin in the name of the test of the councell quhart he sayis I Iudge nocht to trouble the brether bot wreit to thaim to abstene thaim self c. this words bot wreit to thaim had bene imperimēt to haue bene put in the myddis of ane sentēce And giue he wyll say that the sentence follow is thir wordis bot wreit to thaim Than I say that the sentence as he callis it that Iames gaue and the decrete that was wryttin in the Councell to the Gentiles of Antiochia aggreis nocht as ony Man may see quhilk ware ane greate Inconuenient Quharefore be thir reasonis I conclude that nother Iames because he was Bischope of Ierusalem pronouncit sentence in the Name of the rest of the Apostles nor ȝit inferris he weill of this place that the Scripturs was nocht Iudge bot that the Apostles was Iudge As salbe shawin plainely heirefter in the Confutatione of his Confirmatione that Iames gaue sentence as he alledgis quhilk heirefter followis Heir followis M. Q. Confirmatione of this Thride Lessone AND to the effect that thow sall mair cleirly perceaue the Apostles till occupy the place of ane Iudge to the interpretatione of the worde of God and the Scripture to be as witnes berare of the will and mynede of the Lrde Quare by the Apostles tuik instructione Thow sal marke the sentence put in writ and send away with Paule and Barnabas and sum vther of the rest of the Congregatione saying thir wordis It hes pleasit the haly Baist and vs to put na vther burdene vpone ȝow bot till abstene fra filthynes of Idoles and blude it that is wirreit and Fornicatione fra the quhilkꝭ ȝe keiping ȝow ȝe do weill and weill fair ȝe Marke gude Reader the wordis of the sentence saying it hes pleasit the haly Gaist and vs as the Scripture wald say and vs as Iudges