conuictis the general councels to be the member of the Congregatione representing the vniuersal kirk of God M. Ihone Dauidsonis Answer I Grant that thare hes bene mony hereseis sen the tyme of Christ and that we haue exemple in the Scripturs quhareby we may vnderstand that be the worde and Spirit of God thay war supprest Acto 15. Bot quhare he sayis treuly I beleue thare wyll na man schaw ane vther meane quhareby heresie was supprest bot be the generall councels quhilk rays of the wrang vnderstanding of the Scripture of God I am not trewly of this beleue bot affermis that na hereseis sen the Apostles dayis nor in thare dayis nor before thare dayis hes bene supâ—râ—st be generall councels quhidder thay hereseis hes rysin of the wrang vnderstanding of the Scripturs or nocht Bot all hereseis hes bene supprest be the haly Spirit and worde of God For nother councell nor Kirk quhow vniuersall or particulare that euir it was can say as he interpretis the kirk or councell that the greatast heresie that euir was was heresie nor Èit can it say that the rytht vnderstanding of ony hard difficile place of the Scripture setfurth be the greatast Doctor that euir was is the rycht vnderstanding thareof nor the wrang vnderstanding of the same Scripture setfurth be the greatast heretyke that euir was is the wrang vnderstanding thareof without the haly Spirit and the worde of God For it is only thay that may assure vs in our conscience of the trew vnderstanding of the Scripturs For giue we mycht say of twa interpretations of ane harde place of Scripture that the ane war heresie and the vther nocht or of ony difficile place that this war the rycht vnderstanding thareof and this nocht at oure pleasour than we mycht leid men to ony faith we pleasit as we war Lords ouer thare faith quhilk war ane arrogant thing Tharefore quhen the Kirk of God or ony priuate membre thareof hes ane doutsum questione or coÌ„trouersie in ony mater of religione as is all hereseis it aperteanis to thaim be sic ordinarie meanis and gracis as the haly Spirit hes iÌ„dewit thaim with to see quhilk of the partis of thare doutsum questione aggreis with the Scripture of God and quhilk nocht as the Apostles did Acto 15. And that the vnderstanding quhilk is found of the difficile scripture that is socht for ony coÌ„trouersie consent and aggre with all vther places of the Scripture preceding and following and disaggre with nanc quhilk is to be socht as Augustine teachis vs saying be the things following of the same text and that quhilk is adioynit thareto the dout or the repugnance is to be tane away Libro 3. de Doctrina Christiana Cap. 2. et contra Faustum Manicheum Libro 9. Cap. 67. He sayis nocht that the dout is to be tane away be the general councel or be the Doctours bot be the thingis following of the same text and that quhilk is adioynit thareto Quhilk being tane away nocht be the Kirk or ony membre thairof bot be the worde of God it apertenis to the Kirk and euery membre thareof to consent with that part of ony doutsum questione in maters of Religione that the Scripture of God aggreis with disassent fra that part that the Scripture disaggreis with as the Apostles did in the councel of IerusaleÌ„ And efter that the heresie be supprest be the Spirit and word of God it pertenis to the hale kirk to adioyne that authoritie quhilk God hes geuin to it to the part aggreing with the Scriptures As for exemple and this dout or questione war mouit in the kirk of God Is it lesum to ony man to make to him self ony grauin Image to bow doune thareto in the Temples Than quhat can the kirk or Councell say thareto na thing quhill thay luik quhat the Scripture of God the testimoneis of the haly Spirit hes Iudgit and determinat And because the kirk or Councell in the Scripture findis that Images is forbiddin and condamnit be God all the godly members of the kirk and Councel consentis to the haly spirit and Scriptures spokin be the members of the kirk as his mouth and be the authoritie that God hes geuin to the kirk it commandis that thay that makis Images to thaim self to bow doune to thaim worschip thaim be haldin as Ethnikis and Publicanis or efter ane admonitione or twa that all men flee fra thaim and as Idolaters that na man tak meat with thaim Siclyke thare is ane great controuersie betuix the Protestantes and the Papistes vpon the vnderstanding of thir wordis that Christe Iesus said in his Supper This is my body ilk ane thinking thaim self to haue the rycht vnderstaÌ„ding heirof Than quhat sall the kirk of God do in this mater Sall it stand onely to the determinatione of the Councels without farder tryall taking in the mater Or to the determinatione of the best learnit men nother Bot the kirk and the best learnit men that euer was sould luik first be the ordidarie meanis and Scriptures quhilk is the vnderstanding heirof And because the Sacramentall speachis of the Scriptures seruis best to oppin this place of the Scripture for the quhilk the controuersie is Tharefore the Protestantes seing the Scripture of God in the Sacramentall speachis to gif the Name of the thing that is signifeit be the Sacramentall signe to the signe as in the .12 Chap. of Exod. Quhare it is writtin This is the Pasouer of the Lorde and quhare sall we prepare to thee the Pasouer Math. 26. This is my Couenant Gene. 17. Quhilk is al 's mekle to say as this is the signe of the Pasouer This is the signe of my Couenant Swa the Protestantes seing that this is the vnderstanding of this Sacramentall speachis to the quhilk this Sacramentall speach this is my body is alyke The Protestantes is assurit be the worde of God to haue the rycht vnderstanding of this place this is my body For as the kirk of God and the meÌ„bers thareof consentit in all aiges this to be the vnderstanding of this Sacramentall speach this is the Pasouer of the Lorde this is the signe of the Pasouer Siclyke it sould consent that of this Sacramentall speach this is my body this is the richt vnderstanding thareof this is the signe of my body Not that I meane thare to be onely ane baire signe bot ane Sacramentall signe with the quhilk God exhebitis to the receauer worthely that thing quhilk is signifeit be the same signe And not onely sould the Kirk consent thareto bot alswa be the authoritie it hes of God it sould command it awin members to hald all thaim quha beleuit the bread and the wyne to be transubstaÌ„ciat in the body and blude of Christe or Christe Iesus body to be
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
inclosit within the formes of bread and wyne as Ethnikis and publicanis as all Papistes sould be haldin amangis trew Christianis and to flee fra thare company as Heretykes and Idolaters quha be the determinatione of thare Councels without Scripture of God hes commandit as Lordes ouer Christiane mennis Faith that all men beleue the bread and wyne to be transubstantiat in the body blude of Christ Iesus al 's lang and braid as he was borne of the Virgine Marie and crucifeit on the Croce vnder the formes of bread and wyne quhilk altogether is wickit For thare is na Councel that can moue ony man to beleue ony thing concerning Religione be ony authoritie that euer thay may alledge thaim self to haue without Gods worde For Augustine sayis that it is necessare to be prouin be the manifest testimoneis of the haly Scripturs that we wald war beleuit Contra Epist Petili Donatist de vnitate Eccle. Cap. 19. Siclyke he sayis he wald nocht haue beleuit the Euaâ—gell without the authoritie of the Kirk had commouit him Contra Epist Manichei quam vocant fundamenti Marke weill his worde commouit and nocht mouit for be this worde commouit he meanis that the authoritie of the Kirk or decretis thareof is nocht sufficient be thair self to moue ony man to beleue the Euangell bot with the Spirite and worde of God to commoue the myndes of Gods chosin people to beleue Quharefore sen nother the scripture of God nor the Doctoures sayingis nor Èit na gude reasone teaches vs to seik the suppressing of Hereseis or the rycht vnderstanding of the Scriptures fra the wrang bot at the haly Spirite and the worde of God I beleue M. Q. nor na godly man will attribute to the generall Councels that thing quhilk appertenis onely to the haly Spirite and the worde of God as is the suppressing of Hereseis and the discretione of the rycht vnderstanding of the Scriptures fra the wrang vtherwayis the warld wald liue in perpetuall debait and contentione without the hereseis war supprest be infallible and eternall things as is the haly spirit and the worde of God and nocht be generall or particulare councels that may baith dissaue the warld and be dissauit And giue ony man wald obiect that the Kirk of God hes receauit sum Scripturs as Canonicall and hes refusit vthers as Apocripha Quharefore it appearis to be sure that the kirk hes power onely to decerne and Iudge the Scripturs and hauing power to Iudge the Scripturs farre mair sulde it haue power as appearis to Iudge quhilk is the rycht vnderstaÌ„ding and quhilk is the wrang of the Scripturs and swa perauenture to sum men al wyl appeare to be wrang that we haue said I answer that the Kirk receauit the Scripturs na vther wayis than thay war offerit and delyuerit be thaim that wrat thaim to the Kirk quha was knawin surely be the rest of the Kirk to be full of the haly Spirit bot thay war nocht offerit nor delyuerit to the Kirk to be Iudgit or to be receauit be the Kirkis Iudgement Bot of thay Scripturs that was delyuerit as Canonical be the Apostles and the Euangelistis the Kirk fra tyme to tyme hes borne faithfull wytnes thareof to the Posteritie that thay war Canonicall of the quhlk the Kirk could neuer take on it to Iudge For the Apostles Euangelistis of thare awin wyll chesit not to bryng in the Kirk ony thing bot that quhilk thay receauit fra Christe faithfully thay schew it to the Nations as sayis Tertuliane For as the Scripturs of the auld TestameÌ„t was not Iudgit be the preistis nor Ministers nor be the Synagog to be Canonicall or Apocrypha bot was kepit as sayis Augustine in the Temple of the Hebrew people be the deligence of the succeding preistis Deut. 31. Iosue vltimo Hebr. 9. Swa the Kirk nother receauit nor refusit nor Èit Iudgit it ony Scripture be it awin autoritie bot thay buikis quhilk it receauit fra the Apostles and Euangelistis sen the Apostles and Euangelistis dayis without interruptione of tyme hes brocht thaim on to this tyme. Contra Faustum Manicheum Lib. 28. Cap. 2. e. And in the same buke he sayis Cap. 4. quhen the Apostle Paule efter the Ascensione of the Lorde was callit of the Heauin giue he had nocht found the Apostles lyuing with quhom he mycht haue appearit to haue bene of the same fallowschipe be communicatione and conferrning of the EuaÌ„gell with thaim Galat. 2. the Kirk on na wayis had beleuit him Be this sayngs of Augustine it may be clearlie sene that the Kirk of God nother admittit nor refusit the Scripturs he it awin autoritie Bot because the kirk of the Apostles dayis had coÌ„municatione and conferring of the Scripturs with the Apostles and Euangelistis and thay Scripturs that the primitiue kirk receauit of thare handis the kirk succeding as ane faithfull wytnes hes brocht thay scripturs to be beleuit on to our dayis And tharefore nother kirk nor councels had power to Iudge the Scripturs nor to decerne the rycht vnderstanding of the Scripturs fra the wrang be thare Iudgement pleasour For Augustine sayis Lib. 13. confession Cap. 23. it is nocht lesum of sa hie autoritie to Iudge nor Èit of thy buike Èea suppose thare be sum thing thare nocht manifest because we submitt to it oure vnderstanding and we halde it sure Èea and it that is hid to our sycht rychteouslie trewly to be said Ane man quhowbeit he be now spiritual and renewit in the knawlege of God according to his Image quha hes creatit him nochtheles he sulde be ane doar of the law and nocht ane Iudge Tharefore the Apostles being in the primitiue kirk quha be the inspiratione of the haly Spirit wrat the Scripturs delyuerit thaim to the kirk manifestlie contening all thingis that conceâ—nit faith gude maners the kirk hes borne witnes of thay Scripturs to the warld that thay war Canonicall Bot efter that this was done it was nocht lesum to the kirk succeding to interprete thay Scripturs at thare pleasoure bot the Spirite of Christ first was to be hard and the mutuall consent of all the places of the Scripture was diligentlie to be coÌ„sidderit of the quhilk we haue this familiare exemple As quhen the kingis letters cummis to ony Citie the Rewlars and gouernours of the Citie of ane custome may take tryall giue thay letters be seuzeit or nocht that is present it to thaim in the kyngis name Bot quhen thay vnderstand thay letters not to be seuzeit nor corruptit it is nocht lesum at thare pleasour to alter or change thaim nor to mak expositione or glose on thaim bot obey the kyngis coÌ„mand as it is setfurth tharein And na vther wayis can we iudge of the Kirk for quhowbeit it is ane faithful keipar
¶ Ane 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
imbracit the sincere and trew Religione of Christe or thir davis and it had bene supprest in it infancie quhilk wald haue brocht baith quietnes to mony ane in thare conscience and commone peace with great amitie amangis the inhabitantes of this countrie And quhowbeit my inhabilitie dissuadit me fra taking of sic ane interpryse on hand Èit Èour L. earnestfull and godly desyre was of sa great weicht and efficacie in my mynde for the great Actes Èour L. tuik on hand first and last for the mantenance of thaim that was able to haue bene opprest for the Religione of Christe but feare of ony warldly Creature or losing of Èour warldly gudis And alswa for the great humanitie that I haue found in Èour L. at all tyme monit me quhen I saw na vther haistely taking the confutatione heirof on hand to schaw my labours heirin that the people of God sould not be langer abusit with his captions Sophisticatione saâ—far as be my simple ingyne thay mycht be supportit to the auancemâ—nt of the Kingdome of God and that the warld mycht manifestly knaw that it was noâ—ht of Rashnes that the nobilitie of this Realme hasart thare liues and lanâ— is for the Reformatione of Religione as the Papistes alledgit bot for the suppressing of thay things quhilk was set vp aganis the glorie of the eternal God and commone weill of this Realme And because this Buik of M. Q. contenit sa mony absurditeis quhilk wald haue consumit great tyme to haue confutit thaim all It chancit weill that ane lytle space before the beginning of the Reformation of the Religion he excerptit furth of this hale Buik ane Schort tractiue contening the hale mater of his Buik as the Coppy bearis that he send me to present to Iames Betoune Archebischop of Glasgw quha was my gude Maister and liberall Freind quhowbeit for religione we ar now seperatit in ane part as mony Fathers and sonnes is in thir our dayis to quhom I pray God send the trenth and knawledge of his worde at that may vnit vs in Spirit and mynde againe together that hes seperatit vs as apperis in our warldly kyndenes And sen of lait that I fand this Tractiue contening the hale substance of his Buik amangis vther quaris of vther learuit mennis writingis that I haue Aganis it I haue ttauellit be Scripturs Reasonis and Ancient Doctours sayingis swa that heirby I traist in God the mouthes of the wickit for the maist part salbe closit that braggis with thare Councels and Papisticall Decretis and constitutionis outdrawing the hartis of the simple people fra the trew Religione and thay quha hes bene in dout quhidder thay war obleist to obserue and keip the decretis of thare councels or not In thare conscience salbe quiettit assuritly knawing be the worde of God quhat sould be keipit and quhat nocht Praying Èour L. to tak this my labours quhilk I haue dedicate to Èour L. in gude part And that as Èour L. hes begune to mantene the trew Faith and sincere Religione teachit vs be Christe Swa I pray the leuing Lorde God to mantene Èour L. and all fauourers of the same vnto the end that we may altogether receaue the Croune of immortall lyfe that is promisit to the faithfull quha perseueris vnto the end At the Paedagoge of Blasgw the Firste of Marche In the Èeir of oure Lorde God ane thousand fiue hundreth thre Score and twa Èeris ⧠Heir followis ane Schort rehears quhairin is contenit the hale substance and effect of the Tractiue set furth be M. Quintine Kennedy Commendatoure of the Abbay of Crosraguell c. M. Quintine Ken. principall conclusion THE Kirk of God quhilk trewly is representit be the Generall Councels dewly conuenit is the onely appointit iudge be God to deterne and interprete the right vnderstanding of the scriptur fra the wraÌ„g quhensum euer question or debait rysis for the vnderstanding of the samyn Trenth it is the Kirk is bound to interprete the Scriptures and pronounce sentence conforme to the tryall and instruction had be the samyn as the trew euident and faithfull witnes bearer to the will and mynde of the Lorde to the quhilk God is the onely iudge and â—a priuate nombre of men quhom godly or weill learnit that euer they be Because and that thing be broght in disputation quhilk is done be the hiare powers conforme to thair vocatioÌ„ at the desyre of priuate men then sall the warld liue in perpetuall debait and controuersie ¶ To cum till ane resolute vnderstanding of this conclusion abone rehearsit we man vnderstand quhat is the Kirk quhilk I beleue is sufficitiently declared in the beginning of our buke Swa that heir prolixitly to rehears war superflouus nottheles as salbe necessare for the present we sall do ¶ The Kirk sum tyme is tane generally in the Scriptures for the vniuersal Congregation quhairin ar contenit all Christiane men And efter that maner the general councels ar nocht the hale Kirk for why Euerie man quhilk is of the Kirk generally tane is nocht requirit nor can be conuenit to do that thing quhilk appertenis to the generall Councels ¶ Sum-tyme the Kirk is tane mair specially for the cheif Pastoures of the vniuersall Congregatione and efter this speciall maner the generall councels ar the trew Kirk of God and representis the vniuersall Congregation hauing authoritie to interprete the Scriptures as may stand to the weill and quietnes of the hale Congregatione M. Ihone Dauidsonis Answer To mak this mater plainer to the Reader quhairupon our hale disputation standis I thoght best or I reasonit aganis his conclusion quhilk of it self is sumpart intricat and difficil throw sum wordis of it that may haue dowble vnderstanding quhilk he appearis to haue said plainely and simply bot with ane dowble face quhilk euery man perceauis nocht that he may induce men the readiar to his purpose saying The Kirk of God is the onely appointit Iudge be God to decerne and interprete the rycht vnderstanding of the Scripture fra the wrang for thir worhis the rycht vnderstanding of the Scriptures and the wrang may moue sum men to think that the Scripture hes ane wrang vnderstanding of it awm nature quhairby they may be mouit the easyar to beleue that God had appointit the Kirk or sum vther Iudge to decerne the ryght vnderstanding of it fra the wrang and that the Scripture could nocht be ane Iudge to decerne the samyn for than it had bene ane Iudge to it self in it awin cause Or be thir wordis the rycht vnderstanding of the Scripture and the wrang he vnderstandis the rycht vnderstanding of the Scripture and the wrang that men takkis of the Scripture throw thair awin ignorance other of the ordinarie meanes quhairby God geuis the vnderstanding of his Scriptures or of
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 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
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 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 coÌ„ceaue 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 wraÌ„g 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 Èe thairfore belouit sayis he seing Èe knaw thir thingis before be warre inauentures Èe be also plukit away with the error of the wickit and fall fra all Èour 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 wraÌ„g 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 â—â—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 â—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 appoiâ—â— oâ— God to be Iudges to decerne the rycht vnderstanding of the Scripture fra the wrang Christe Iesus or his Apâ—â—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 religioÌ„ 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 Èe sall receaue the power of the haly Gaist quhen he sall cum on Èow and Èe 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
Scripture it is wrang and vngodly to affirme ony thing to be done be God that he hes not done ¶ And giue the kirk be nocht Iudge appointit be God in the Scriâ—â—â—res to decerne the rycht vnderstanding of the Scripture 〈◊〉 â—he wrang quhen debait rysis for the same I dout not bâ— men will desyre to knaw quhome God hes appointit Iudges or quhom thay that is at controuersie for the vnderstanding of ony Scripture sal mak thair Iudge for to decerne the rycht vnderstanding of the Scripture fra the wrang that men takis of it quhen ony questioÌ„ or debait rysis for the same considering it is necessare that thay haue ane Iudge that is at debait for the vnderstanding of the Scripture I answer that God hes appointit na Iudge in this mater for giue God had appointit ane Iudge to haue decernit the rycht vnderstanding of the Scripture fra the wrang it wald haue bene thocht that thair had bene sum fals or wrang thing in the Scripturs and than quhatsumeuer interpretation had bene geuin of ony place thairof quhidder it had bene manifest or obscure sum men fould haue bene troublie in thair conscience quhill thay had cum to that Iudge appointit be God in all maters of religione quhilk had maid great perturbation in the Kirk For than neuer man wald haue credite the plaine Text of the Scripture mait nor the obscure quhil thay had hard the iudge that God had appointit And swa that Iudge soulde haue gottin mair credite nor the worde of God quhilk had bene ane great incoÌ„uenient Bot thay that hes had ony controuersie in tymes bygaine for the decerning of the rycht vnderstanding of the Scripture fra the wrang and for the opinions that men hes tane of the Scripture hes chusit thair iudge as thay plesit And because that Christe Iesus hes left na thing to his Kirk bot his Scriptures to beare witnes of all thingis that is requirit for our Saluatione to be knawin of him Ihon. 5. and his Spirite to teache vs all veritie be men as his mouth outwartly and inwartly be him self workand in our hartis quhilk ar the onely thingis quhairby we haue knawledge of the veritie and discretione betuix the veritie and the falset in maters concerning Religione sum men thairfore hes referrit the Iudgement of thair controuersie to the worde and Spirit of God as thair iudges Arbitraris For this is the onely thingis that thay quha hes bene at controuersie for maters of Religione hes socht to haue thair action iudgit be as we may see to haue bene done be Christe Iesus and mony weil learnit and godly men For Christe Iesus affirming him self to be the Sonne of God and the Iowes affirming the contrarie as is writtin in the .5 Chap. of Ihon in sa far as thay wald haue slaine him he appeillis thaim to the Scriptures to be iudgit thairby saying search the Scriptures for in thaim Èe think to haue the Eternall lyfe and thay ar thay quhilk testifeis of me Thair culde nocht be ane greater controuersie or question for ony mater of Religione nor this was betuix Christe Iesus and the Iowes quha than in earth was the onely Kirk of God giue he was the Sonne of God equale to the Father or nocht and he hes referrit him self as to his awin godly maiestie manhead and doctrine to be Iudgit be the Scriptures in this controuersie and nocht vnto thaim quha had the power in the kirk and the Iowes sayis na thing aganis the Scriptures in this place quhy thay may not be iudge betuix thaim And Èit the Scriptures was nocht the appointit Iudge be God betuix Christe Iesus and the Iowes ¶ And giue ony man will obiect that quhatsumeuer thing bearis witnes it can nocht be ane Iudge in the same self cause bot the Scripture bearis witnes of Christe betuix him and the Iowes giue he be the Sonne of God or nocht thairfore thay can nocht be Iudge because thay beare witnes of him I answer that in warldly and mortall thingis for vsing of parcialitie ane thing can nocht gudlie be baith Iudge and witnes bot in thay thingis that is euerlasting and immortal quhilk can nocht vse parcialitie as is the word of God ane thing may baith beare witnes and be Iudge Thairfore it is na inconuenient that the Scriptures baith beare witnes and be Iudge in ony controuersie for maters of Religion for and thair war twa that disaggreit vpon ane Artickle of our beleue as for exemple giue ane denyit that Christe Iesus was borne of ane Virgine and ane vther affirmit that he was borne of ane Virgine and thir twa wald referre thaim baith to the iudgement of the Scripture And than thir sayingis of Esay the Prophet that is spokin of Christe war brocht to decyde the controuersie Behald ane Virgine sall conceaue and beare ane Sonne This Scripture of Esay is witnes to him that his assertione was trew quha said Christe was borne of ane Virgine and alswa it iudges betuix thaim that the assertione of the ane is trew and the vther is fals As ane euin reule is ane witnes to the thing that is euin that it is euin And it is a witnes to the thing that is cruikit that it is cruikit And alswa betuix the euin and the cruikit it is a iudge quhilk decernis the ane to be cruikit and the vther to be euin Siclyke the worde of God is betuix twa that is at controuersie for ony mater of Religione Secondly because the rycht vnderstanding of the Scripture of God could neuer be decernit fra the wrang vnderstanding that men takis of it nor na controuersie in maters concerning religion could be aggreit bot be the word and Spirit of God Thair hes neuer bene ane herityke that hes bene of ony learning quhow wickit that euer he was giue he was content to be iudgit in the thing he mantenit bot he hes bene content to referre the iudgement of his controuersie and assertion to the Scripture of God and that be reasone he coulde finde na vther thing that could be ane infallible Iudge in sic maters be the quhilk he micht be assurit to haue his controuersie iudgit and decydit trewly without all suspitione of parcialitie or fauoure bearing mair to ane part nor to ane vther Thridly besyde this that we haue daylie experience of quhaireuer thair is ony controuersie betuix twa for the vnderstanding of the Scripture of God thay haue takin thaim to be Iudgit be the Spirit and vnfallible worde of God Augustine teachis vs to chuse the worde and Spirite of God to be our Iudge quhen ony controuersie for maters of Religione is amangis vs. Firste in the .29 Sermon of the wordis of the Apostle saying quhen betuix vs thair is sic ane controuersie resyn that