Answer to the Tractive by Master Kennedy

M. Ihone Dauidsonis Answer.

To mak this mater plainer to the Reader, whairupon our hale disputation standis. I thoght best, or I reasonit aganis his conclusion: whilk of itself is sumpart intricat, and difficil, throw sum words of it, that may have dowble understanding: whilk he appearis to have said plainly and simply, bot with ane dowble face (whilk every man perceauis nocht) that he may induce men the readiar to his purpose, saying. The Kirk of God is the only appointit Judge be God, to discern and interpret the right understanding of the Scripture, fra the wrang: for thir worhis (the right understanding of the Scriptures and the wrang) may move sum men to think that the Scripture hes ane wrang understanding of it awm nature, whereby they may be mouit the easyar, to believe that God had appointit the Kirk, or sum other Judge, to discern the right understanding of it, fra the wrang: and that the Scripture could nocht be ane Judge to discern the samyn, for than it had been ane Judge to itself, in it awin cause. Or be thir words (the right understanding of the Scripture, and the wrang) he vnderstandis the right understanding of the Scripture, and the wrang, that men takkis of the Scripture, throw their awin ignorance, other of the ordinary means (whereby God geuis the understanding of his Scriptures) or of the difficill mater, contenit under the words of the Scripture, or of the interpretation of the Scriptures, out of ane language in ane other, or ony other ways.

And give he vnderstandis in his conclusion, that the Scripture of God hes ane right understanding and ane wrang, be it awin nature, I say, that his conclusion (whilk he haldis to be als sure as it war ane decrete of the holy Spirit) includis in the self; ane manifest falset, whilk is, that the Scripture of God hes ane wrang understanding, whilk it hes nocht, for the Scripture gives nocht ane wrang understanding, nor ane wrang interpretation of itself: bot men that is at controversy for maters of Religion, throw ignorance, or sum other purpose, to establische their action, sum of them interpretis, and vnderstandis the Scripture wrang, and alledgis their interpretation and understanding to be right (be fit ordinary meanis as God hes geuin to men to prove, or seek the understanding of the Scripture to be right) that they cōceaue of it. As ar the sciences called liberal arts, the knowledge of the three principal languages, conference of Scriptures with Scriptures, the preceptis of the mayest Ancient Doctors, and siclyke things that seruis men, to bring them to the knowledge of the Scriptures: whilk notwithstanding, men oft times uses nocht rychtly, throw their awin ignorance. Swa they take ane wrāg understanding of the Scripture, whilk it geuis nocht to them, because their is na thing wrang in it. As we may understand be Peter, in the end of his Second Epistle, saying. In the Epistles of Paul, their is sum things hard to be understand, whilk they that ar vnlearnit, and unstable peruertis, as they do also other Scriptures, unto their awin destruction. ye thairfore belouit (says he) seeing ye knaw thir things before, be war, inauentures ye be also plukit away with the error of the wickit, and fall fra all your steadfastness. Mark well godly Reader, Peter says, the Scriptures is hard to be understand, and thairfore he exhortis the faithful, that they be nocht led away with the error of the wickit, whilk cumis nocht of the Scripture, bot throw Ignorance of the vnlearnit, that peruertis the Scripture: or of the unstable, men throw their lycht Imaginations. For give God had maid his Scripture of that nature, that it might have had twa faces, and vnderstandingis, as the answers of the Gentile God's had, men might have been dissauit be the Scriptures of God, as men was be the answers of the Gentile God's, whilk war ungodly to be said. And alswa they men that had fallin in error, wald have had ane just excusation, that the wrang understanding that the Scripture gave them, was the cause of their fall. Quhairby, now na man justly can excuse himself, for it hes nocht ane wrang understanding, bot sum men takis ane wrāg understanding of it, whilk takis away their excusation, and layis their error upon their awin ignorance, and vnstablenes. Quhairfore (sen the Scripture of God hes nocht ane wrang understanding of itself) it is manifest that God hes not appointit his Kirk to be Judge, to discern the right understanding of the Scripture, fea the wrang, that it had of the awin nature, whilk give he had done, it war ane great absurdity, for that war als mekle to say, as God had appointit the Kirk to be Judge, betwix the thing that is, and is not.

And give he vnderstandis his conclusione on this manner, that the Kirk of God is the only appointit Judge be God, to discern and interpret the right understanding of the Scriptures, fea the wrang, that men takis thairof, throw their awin Ignorance, or ony other wayis, to stablishe their part of the controversy and debait, for maters of Religion, that is rysin betwix them, and ony other, as he appearis to understand it, be all his reasons and groundis, whereby he intendis to prove his conclusion. I answer, that the Kirk of God, representit be the general Councils, whow dewly that ever they be conuenit, is not the only Judge appointit be God, to discern the right understanding of the Scriptures, fra the wrang, •• thensumeuer question or debait rysis, for the understanding of the same. For in sa far, as M. Q. interpretis the Kirk, to be the chief Pastors of the universal Congregation. he sall not • inne, the hale, nor ane part of them appoint it be Go • , 〈…〉 Judge, to discern the right understanding of 〈…〉 , fra the wrang. For give they had been appoi •• o • God, to be Judges, to discern the right understanding of the Scripture, fra the wrang: Christ Jesus, or his Ap •• tles had maid sum mention thairof, in their office, that God hes appointit to them in the Scriptures, that men whilk had been at controversy for maters of religiō, might have had recourse to them. Bot their is na mention maid, that they ar appointit to sit judgment, for Paul speaking in the 4. Chap. to the Ephesians, of the Apostlis, Prophetis, Euangelistis, Pastors, and teachers, whom God hes maid chief Pastors of the universal Congregation, testifeis, that they ar appointit be God, for the gathering together of the Sainctis, for the wark of the Ministry, and the edification of the body of Christ. &c. Siclyke Christ Jesus, at his departing to his Apostles, the chief Pastors of the universal Congregatione, he gave ane general charge to them all, saying, pas throw the hale world, and preach the Evangel to all Creature. Marck. 16. alswa in the Firste Chap. of the Acts of the Apostles, makand na mentione of sic Judgment, he says unto them, ye sall receive the power of the holy Gaist, when he sall cum on yow, and ye sall bear witness unto me, baith in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. Siclyke, will we read throw all the Scriptures, the dewetie of ane Bischope, or ane Elder, wha hes been aye sen the Apostles days, haldin chief Pastors of the universal Congregatione: we sall never find that they ar appointit be God, as Judges, to discern the right understanding of the Scripture, fra the wrang. Bot the mayest thing, that they ar requirit with, to do aganis them that takis of the Scripture ane wrang understanding, is, to exhort with halsum doctrine, and improve them that says aganis it. Tit. 1.9. and that they sall flee foulische questiones, and Genealogeis, and contentions, and brawlingis about the Law. And siclyke, they sold reject him, that is ane heretic, after ane or twa admonitions. Tit. 3.10. In this, nor na other Scriptures, says Christ Jesus, nor his Apostles, that the chief Pastors shall be Judges, nor commandis he them to Judge ony controuerseis, bot that they flee contentions, and the authors of contentions, as is heretykes. And without authority of Scripture, it is wrang and ungodly, to affirm ony thing to be done be God, that he hes not done.

And give the kirk be nocht Judge, appointit be God in the Scri ••• res, to discern the right understanding of the Scripture 〈◊〉 • he wrang, when debait rysis for the same. I dout not b • men will desire to knaw whom God hes appointit Judges, or whom they that is at controversy, for the understanding of ony Scripture, sal mak their Judge, for to discern the right understanding of the Scripture, fra the wrang, that men takis of it when ony questiō or debait rysis for the same: considering it is necessary, that they have ane Judge that is at debait, for the understanding of the Scripture. I answer, that God hes appointit na Judge in this mater, for give God had appointit ane Judge, to have decernit the right understanding of the Scripture, fra the wrang, it wald have been thocht that their had been sum falls, or wrang thing in the Scriptures: and than whatsumeuer interpretation had been geuin of ony place thairof, whidder it had been manifest or obscure, sum men fold have been troublie in their conscience, whill they had cum to that Judge appointit be God, in all maters of religione, whilk had maid great perturbation in the Kirk.

For than never man wald have credit the plain Text of the Scripture, mait nor the obscure, while they had hard the judge, that God had appointit. And swa, that Judge soulde have gottin mair credit nor the word of God, whilk had been ane great incōuenient. Bot they that hes had ony controversy in times bygaine, for the decerning of the right understanding of the Scripture, fra the wrang, and for the opinions that men hes tane of the Scripture, hes chusit their judge as they plesit. And because that Christ Jesus hes left na thing to his Kirk bot his Scriptures, to bear witness of all things that is requirit for our Saluatione to be knawin of him. John. 5. and his Spirit to teache us all verity be men (as his mouth) outwartly, and inwartly be himself, workand in our hartis: whilk ar the only things whereby we have knowledge of the verity, and discretione, betwix the verity and the falset, in maters concerning Religion: sum men thairfore hes referrit the Judgment of their controversy, to the word and Spirit of God, as their judges, Arbitraris. For this is the only things, that they wha hes been at controversy for maters of Religion, hes socht to have their action iudgit be: as we may see to have been done be Christ Jesus, and money weil learned and godly men. For Christ Jesus affirming himself to be the Son of God, and the Iowes affirming the contrary, as is written in the .5. Chap. of John, in sa far as they wald have slain him, he appeillis them to the Scriptures, to be iudgit thairby, saying, search the Scriptures, for in them ye think to have the Eternal life: and they ar they whilk testifeis of me. Thair culde nocht be ane greater controversy, or question, for ony mater of Religion, nor this was, betwix Christ Jesus and the Iowes (wha than in earth was the only Kirk of God) give he was the Son of God, equale to the Father, or nocht? and he hes referrit himself, as to his awin godly majesty, manhead, and doctrine, to be Iudgit be the Scriptures in this controversy and nocht unto them wha had the power in the kirk, and the Iowes says na thing aganis the Scriptures in this place, why they may not be judge betwix them, And yet the Scriptures was nocht the appointit Judge be God, betwix Christ Jesus and the Iowes.

And give ony man will object, that whatsumeuer thing bearis witness, it can nocht be ane Judge in the same self cause, bot the Scripture bearis witness of Christ, betwix him and the Iowes, give he be the Son of God, or nocht: thairfore they can nocht be Judge, because they bear witness of him. I answer, that in warldly and mortal things, for using of parcialitie, ane thing can nocht gudlie be baith Judge and witness: bot in they things that is everlasting and immortal, whilk can nocht use parcialitie (as is the word of God) ane thing may baith bear witness and be Judge. Thairfore it is na inconvenient, that the Scriptures baith bear witness and be Judge in ony controversy for maters of Religion, for and their war twa that disaggreit upon ane Artickle of our believe (as for example) give ane denyit that Christ Jesus was borne of ane Virgin, and ane other affirmit that he was borne of ane Virgin, and thir twa wald refer them baith to the judgment of the Scripture. And than thir sayingis of Isaiah the Prophet, that is spokin of Christ, war brocht to decyde the controversy. Behald ane Virgin sall conceive and bear ane Son. This Scripture of Isaiah is witness to him, that his assertione was true, wha said Christ was borne of ane Virgin, and alswa it judges betwix them, that the assertione of the ane, is true, and the other is falls. As ane euin reule, is ane witness to the thing that is euin, that it is euin. And it is a witness to the thing that is cruikit, that it is cruikit. And alswa betwix the euin and the cruikit, it is a judge, whilk decernis the ane to be cruikit, and the other to be euin. Siclyke the word of God is, betwix twa that is at controversy for ony mater of Religion.

Secondly, because the right understanding of the Scripture of God, could never be decernit fra the wrang understanding, that men takis of it, nor na controversy in maters concerning religion, could be aggreit, bot be the word and Spirit of God. Thair hes never been ane herityke that hes been of ony learning, whow wickit that ever he was (give he was content to be iudgit, in the thing he mantenit) bot he hes been content to refer the judgment of his controversy and assertion, to the Scripture of God: and that be reason he could find na other thing, that could be ane infallible Judge in sic maters, be the whilk he micht be assurit to have his controversy iudgit and decydit trewly, without all suspitione of parcialitie, or favor bearing, mair to ane part nor to ane other.

Thirdly, beside this that we have daily experience of, whaireuer their is ony controversy betwix twa, for the understanding of the Scripture of God, they have takin them to be Iudgit be the Spirit and infallible word of God. Augustine teachis us to choose the word and Spirit of God to be our Judge, when ony controversy for maters of Religion is amangis us. Firste in the .29. Sermon of the words of the Apostle, saying, when betwix us their is sic ane controversy resyn, that ane says to me, lat me understand that I may believe. And I answer to him, yea, rather believe that thow may understand, with this controversy we cum to the Judge, lat nother of us presume to have the sentence for him, what judge ar we able to find? All being such, I knaw nocht give we can find ane better Judge, than ane man be whom God speakis. Thairfore lat us nocht g • • in this mater, and this controversy, to warldly and human letters. The Poete mat • or judge betwix us, bot the Prophet. And in the last part of the samyn Sermon (says he) lat the Prophet Judge, yea, rather lat God Judge be the Pro • het, lat us baith hald our p • a • e, what we have said, it is hard. Lat me under •• and says thow, that I may believe: and I said, believe that thow may understand: lat the Prophet answer, without ye believe, ye sall not understand. Isaiah. 7. this says Augustine. Now Augustine, heir be the decisione of his controversy, teachis us in controuerseis, nocht to seek the Kirk to be our Judge (whilk as M. Q. allegis, is the only appointit Judge be God) or the general Councils, or the Scriptures of men (as is the wrytingis of profane Poetis to be Judges) bot only the Spirit and word of God. For give Augustine had knawin, that God had appointit his Kirk to be the only Judge, to discern the right understanding of the Scripture, fra the • rang: he had said, I knaw nocht give God hes appointit ane better judge than his kirk, whilk he says not, bot I knaw not says he) give we can find ane better Judge, than ane man be whom God speakis. Quhairfore it is plain, that Augustine and his aduersare knew their Judge, not to stand in God's appointing, bot in their awin finding and choosing, to Judge their controversy: saying, lat the Prophet Judge, yea, or rather, lat God Judge be the Prophet. Give the Prophet had been appointit Judge be God, or give God walde have had the Iudgeme • t referrit only to himself. Augustine had not said, lat the Prophet Judge, or rather God. Be the whilk, all men may cleirly see, that he meanis not that he desyrit the Prophet, be reason of his manly wit or reason, to be Judge: or God to descend out of heaven to be Judge: bot he d • syris the word of God, spokin be man (as the mouth of God the holy Spirit) to Judge their controversy. And thairfore, where he says heirefter, lat the Prophet answer. He meanis nocht that the Prophet Isaiah, wha was departit neirby, ane t • ousand year or Augustine was borne, sold tyse again, and be their Judge: bot he desyris the word of God, whilk the Prophet left ī writ to the kirk of God, to be Judge, as may be plainly perceauit be Augustine's words.

Siclyke Augustine in the .15. Sermon of the words of the Lord, schawis whow the right understanding is Iudgit fra the wrang, be the word of God, of this twa places of scripture. 〈◊〉 thy brother failyeis aganis the, correct him betwix the, and him only. Math. 18. And reprove sinnares oppenly, that vthers may have fear. 1. Timot. 5. What do we (says Augustine)? heir we this controversy, as judges? God forbid. yea, rather being cōstitute under the judge, lat us knok that we may inpetrat to have it oppinit to us, lat us flee under the wyngis of our Lord God, for he hes nocht spokin contrary to his Apostles, because in him he hes spokin, as he says, will ye take experience of him that speakis in me Christ? 2. Corinth. 13. Christ in the Evangel, Christ in the Apostole, tharefore Christ said baith the ane, and the other. Ane be his awin mouth, the other be the mouth of his Herald. And this far Augustine. Quha of this twa Scriptures, because he seis that mē may take ane wrāg understanding of them, as give ane oppin Synnare wald say to ane Minister, because I am your brother, ye sulde correct me secretly, and siclyke ane Minister, give he walde say to ane, whom he knew to have synnit secretly, thow man be oppinlie correctit, because Paul biddis correct synnars oppinlie.

Tharefore he will nocht take on hand to be judge, for to discern the right understanding fra the wrang of this twa Scriptures: bot as ane well learned man (be the oppinning of the Scriptures, that men may see whow the Scripture iudgis the right understanding of them self, fra the wrāg, that is takin of them) he vsis the ordinary meanis on this manner, saying, take tent give thy brother hes failyeit aganis the, correct him betwix him and the only. Quhy? because he hes synnit aganis the. What is that, he hes synnit aganis the? thow knawis that he hes sinnit, because it was secrete, when he Synnit aganis the, seek ane secreit betwix the & him, whē thow correctis him, that hes failyeit aganis the. For give thow knawis only that he hes sinnit aganis the, & thow before all men wald reprove him, thow ar nocht ane correctour, bot ane reuelare.

And after this, it followis, bot give he hes done to the injury in the audience of money, he hes failyeit aganis them, whom he hes maid witness of his iniquity: Tharefore they things ar to be correctit oppinlie before all mē. This far Augustine, Quha be thir sayings, seikis nocht the Judgment of the Kirk, to discern the right understanding of thir twa places fra the wrang, as may be planelie sein, bot is content to flee under the wyngis of the Lord (that is his Scripture) & heir the judgment of God's word, be the whilk, he schawis whow thir words (aganis the) geuis us lycht to understand, and conciliat baith thir places. And as ane faithful judge decernis to us, whom we sall correct secretly, and whom oppinlie, whilk is the discretione of the right understanding of this Scriptures, fra the wrang: for without thir words (aganis the) the kirk nor na man could have iudgit, whilk man sulde have been correct secretly, & whilk oppinlie. As Augustine the Instrument of God makes manifest heir to the world. Be thir twa sayings of Augustine all men may perfytlie see that Augustine, and his aduersoure hes chesit the spirit & Scripture of God, to be there judge, be the whilk there debait was fynissit, making na mentione of the kirk, as ane judge appoyntit to them be God.

And because the Scripture of God, on the whilk the cōtrouerseis of Religion is groundit, ar oft times obscure, and sum Scriptures appearis to be repugnant to vthers. And for diverse causis, there is syndrie sensis collectit of them, far different, there hes been money well learned mē (because they could nocht he satisfyit in there controversy be the plane text of Scripture) that hes socht ane little number, or ane great multitude, of the mayest godly and weil learned mē in the Scriptures, having gude understanding of the ordinary meanis, whareby the spirit of God communicatis the right understanding of his word to his Kirk: wha being conuenit together, hes sometime borne the name of ane general, sometime of ane provincial council.

And alswa because the spirit of God speakis to men in controuerseis concerning Religion, outwarlie, bot be men: they have referrit there controversy to the judgment of the word and spirit of God: and to men, as concerning the using and treatyng of the ordinary meanis, whareby the spirit of God commoundlie geuis the understanding of the Scripture, and the discretione of the right understanding thareof fra the wrang: that they might have the decisione of there controversy, first be the infallible judgment of the word and spirit of God, as the solid and true judgment, ground of all judgments concerning religion: and secondly, be the consenting or approving judgment, of godly & weil learned mē (nocht that the judgment of the word of God, mistars the consent or approbatione of mē, bot for the weakness, and infirmity of man, that can credit na thing without teachement, and instructione of vthers) safarre as they ar mouit to consent with the word of God, be the operatione of the holy spirit, bringing the Scriptures to there remembrance, that makes for the decisione, of the controversy: and giving them grace of using, and uttering, of the ordinary meanis, whilk seruis fo • the decisione of the controversy: whilk I can nocht call properly ane judgment, bot ane consent and approbatione of men, vtering and approving the thing to the world, be word or wryt, that is iudgit be the word of God. And this may be prouin manifestly in the Primitive Kirk, to have been obseruit in the 15. Cap. of the Acts, whare the cōtentione being great betwix Paul & Barnabas, and they that come fra Iowry, and teachit, that the Gentiles could nocht be save, without they had been circumcisit, because there was money Scriptures, that appearit to mak for baith the partis of the questione, and na religione was stablesit in they days, bot be the plane word of God. The kirk of Antiochia that could nocht be content with the judgment of Scripture, allegit als well for the ane side, as for the other, ordanit that Paul, and Barnabas, and certain vthers of them, sulde go up to Jerusalem unto the Apostolis, and Elders (whom they knew to be illuminate with the truth of God's word) to have the ordinary meanis vsit (whareby the spirit of God geuis the understanding of his Scriptures to men) about this questione. Give it was necessary, that the Gentiles that beleuit suld be circumcisit, or nocht? we read nocht that the Apostles, and Eldars of the kirk of Jerusalem was appoyntit be God to be judges to this, or siclyke questionis. Bot that the kirk of Antiochia, ordanit that Paul and Barnabas, (wha doutit nocht in the mater as shall be said heirefter) and vthers of them suld pass to the Apostles and Elders of Jerusalem, as men having the ordinary meanis, whareby the spirit of God geuis the understanding of his word (as be his mouth) to the world, that they might have be oppinning of the Scriptures, the judgment of the word and spirit of God, be them, as he had geuin them utterance, and understanding, to satisfy them that was at controversy for this questione. And thairfore this questione being mouit to the Congregatione, the Apostles & Elders, conuenit, nocht to judge on the questione be there natural wisdom, or to define there upon be ane lang consuetude, bot to use the ordinary meanis, whareby God geuis the understanding of his scripture, that be them, they might have the knowledge of they Scriptures, that concernit the questione that was mouit in the congregatione: and when they had done all they could do, after lang disputatione submittit them self to the judgment of the holy spirit, and word of God, whilk he had spokin lang before, be the mouth of the Prophetis, and at that conuentione of the kirk of Jerusalem, spak the same word again be the mouth of the Apostole: and because the spirit and word of God, iudgit and decernit, that circumcisione was nocht necessary, to the Gentiles that beleuit: the controversy was iudgit, and endit be all there consentis, that was of the council. And there restit na mair to the kirk of Jerusalem to do, bot to show to the world, that whilk the word of God iudgit, and the holy spirit dytit to them, & gave them utterance, to show be word or wryt, as his mouth and wryttars: whilk m • y be clearly perceauit be the decrete of the holy Spirit wryttin in the said Cap. It hes pleasit the holy spi • it & us. &c. In the first part of the decreit, they have put the holy spirit there judge, gyde, and president, to signify to the world that they have iudgit na thing, bot subscriuit to the judgment of the spirit and word of God: And alswa that they have put na thing in wryt, bot as he hes dytit unto them, whowbeit they ar namit ī the wryttin decrete: nocht that I say this of my fantasie, bot after the commone manner of the Scriptures speaking: whilk is accustumit to put the name of the Ministers after the name of God: nocht that they attrybut thareby to the M • nisters that appertenes only to God, bot to testify unto the world that God is treulie with them, and that they have attemptit na thing bot that, of the whilk God is the autor. And to conferme the same with authority of Scripture, it is wryttin Exod. 14. Thay beleuit the Lord, & Moses his seruand. The people of Israel could nocht believe God, and be gydit be his government without they had beleuit Moses whom he constitute gouernoure to them: & yet suppose this scripture says they beleuit Moses, we attribute not that faith, with the whilk they beleuit God, to Moses: bot that they beleuit the doctrine, that he teachit them in the name of the Lord. Siclyke in this decrete, it hes pleasit the holy spirit & us. &c. after the holy spirit, is namit the Apostles, Elders & brethren, the membris of the kirk under this word (ws) nocht that they could mak ony decrete of faith to them that was at controversy, for the kirk can nocht make ane decrete or Article that may bind man to believe ony thing, as this dost. Q tharefore to speak to the truth, this decrete is the holy spiritis: and it appertenis no mair to the Apostles and kirk of Ierusalē, nor the Kingis Proclamatione pertenis to the wryttars and Heraldis, that wryttis and proclamis it.

And on like manner it hes pleasit the kirk when there hes been ony controversy in maters of religione, to cōuene the mayest godly and well learned men of the kirk, nocht to have there awin judgment, bot be the ordinary meanis using, to see and understand the judgment of the word of God, whilk is nocht else, bot the judgment of the holy spirit. For they have nocht diverse judgments: whilk the Scriptures attributis sometime to men (as Paul saying. The spiritual man iudgis all, and is iudgit be nane. 1. Corinth. 2. For the vnione that is betwix the spirit of God and the spirit of man, that adheris to the Lord God: nocht that the judgment hes respect to mē, whare Paul says the spiritual man iudgis all, bot to the spirit of God that reuelis and speakis be men, the judgments contenit in his word, as his mouth & ministeris, the whilk after the word, is the outwart, and declaring judge of the will of God to the rest of the membris of the Kirk: wharefore Paul says nocht, that the man iudgis all, bot the spiritual man: In whō there is to be considerit the natural man, that can do na thing in spiritual effaris, and the spirit of God wha vsis the man (as his mouth) to declare his will & judgment to the world, wharefore Paul attributis judgment to spiritual men. Conforme to this sayings, is alswa Augustine aganis Maximinus the Arriane, saying, nother I the council of Nicene, nor thow the council of Ariminence, sold bring in to preiuge, nor I be the authority of this, nor thou be the authority of it, sold be bound, bot he the authority of the Scriptures, nocht to ony mā proper, bot cōmoune witness of baith, lat ane mater with ane other, ane reason with ane reason, ane cause with ane cause, contend. Heir Augustine will nother grant to himself, nor vtheris sic privilege, that the council of Nicene, or Ariminence sall preiuge ony mater, bot he will have the verity of the cause iudgit be the Scripture, whilk he haldis of greatare authority nor the council. Q tharefore we may see plainly that Augustine siclyke geuis na authority to men, that is conuenit in the councellis, or vtherwayis, to judge controuerseis, bot to the Scriptures the Testimoneis of the holy Spirit.

Swa will we consider the mater of judgment, in all controuerseis for religione perfytlie, we sall find the word, & spirit of God to be the only judges, be the whilk all controversy concerning religione is iudgit, endit, & pacefyit: & nocht the kirk. For in all debait concerning religione, the kirk man first hear what the word of God says, spokin be the spirit of God, for it is the lycht in all doutsum materis of religione, & with that part of the controversy, that ever the word of God standis, and aggreis, the kirk man stand and consent with the same. For give the kirk aggreit and consentit, with ane other part of the controversy, than the word of God consentis, & aggreis with, the kirk war aganis the Scripture, whilk war ane great absurdity, 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 deliverance, and judgment of the word of God: the word of God man have first iudgit and endit the controversy, to the • uhilk the kirk man consent and aggre, or it can aggre thareto For na thing can aggre, nor consent to the thing it knawis nocht, Tharefore the controversy man be first endit and iudgit be the word of God, vtherwayis the kirk can nocht consent mair to ane part, nor to ane other of the controversy. As was done in the controversy, whilk was brocht before the Apostles frathe Kirk of Antiochia, to Jerusalem: whare the kirk culde Judge na thing, whill the word of God was first hard in their assemble, what it Iudgit in the mater. And because the word of God, Iudgit that the Gentiles, whilk beleuit, mistert nocht to be circumcisit for their Saluatione. The Apostles, Elders, and brethren, followit the Judgment of the word of God, whilk was confirmit be Miraclis, as Paul and Barnabas testifeis, and giving of the holy Spirit to the Gentiles, as Peter schawis, swa the Kirk of Jerusalem culde ascribe na Judgment of the controversy to them self, for only it appertenit to them, to utter to the world, the judgment of God's word, conform to the discretione, geuin to them be the holy Spirit.

Finally, gif the kirk had been appoitit judge be God, to deterne the right understanding of the scripture fra the wrāg, whensumeuer questione had risen for the understanding of the same: it had been necessary, that the Latin Kirk, and the Greik, had been first appointit be God Judges, to have decernit, whilk Text of Greik, and Latin, had been faithfully, according to the original translatit, and whilk nocht, or they had been appointit Judges, to discern the right understanding of the Scripture, fra the wrang. Bot in na part of the Scripture, hes God appointit the Kirk as Judge, to discern, whilk Text is trewly translatit, according to the Original, and whilk nocht. And thairfore, he hes nocht appointit the Kirk to discern the right understanding of the Scripture, fra the wrang: for the decerning of the right Text, fra the wrang, man precede the right understanding and interpretation: be reason their was never men unto this day, that culde be Judges, to discern the right understanding of the Scripture, fra the wrang, of ane Text, whilk they vnderstude nocht, or that war wrang interpret, as the commune translatione is, in diverse and sindrie places, and notit be sindrie cunning men, as be Augustinus Eugubinus, Erasmus Roterodamus, Nicolaus Delyra, and sindrie vthers, where nother the Greik, nor the Latin Text aggreis with the original Text of Hebrew, of the auld Testament, nor yet the Latin Text aggreis with the original Greik Text of the New Testament. And sen the Latin Kirk hes admittit ane Text to be red, and interpret neirby ane 1166. yeris, be their Judgment, that is notit to be wrang translatit, in sindrie and diverse places (of the whilk kirk I believe M. Q speakis) their is na man that can think justly, that God wald appoint them to be judges, to discern betwix the right understanding of the Text of the Scripture and the wrang, that culled nocht judge perfytlie on the translatione of the text. For than God had appoyntit us ane blind, and vncertane judge, to discern the right understanding of the Scripture fra the wrang.

For he that is vncertane in the text, of necessity he man be vncertane to make ane gloss on the text. And give ony man thinkis (because our Forebears is departit at peace of the Lord God, having na other translatione nor the commune translatione, that the kirk hes receauit) that it is ane great arrogāce, to desire of the Scripture ane new translatione mair perfect, or that ony other interpretation soulde be socht, nor hes been vsit before be the ancient Fatheris, wha was well exercit in the Scriptures. I answer, that it is nocht alike, to be ane interpretour, ane Prophet, or ane Evangelist. For the Prophet & Evangelist can nocht dissaue, nor be disseauit. Bot give I say, that ane interpretour hes errit fra the mind of the author, throw obscurenes, or ignorance of the languagis, I do him na wrāg, give the place of the Scripture be schawin, wharein he hes failyeit, whilk was the mind of Jerome in the Epistole ad fretelam. And alswa of Augustine. Libr. 2. de doctrina Christiana: When they desire us to go to the Originale text, when ony questione happinnis in the Greik, or Latin text. For it is ane manlie office to interpret, whilk of ane Prophet, or Evangelist, I dar nocht say. Siclyke it is nocht wrang to say, that there is ane great difference betwixt the understanding of the law of God, that is sufficient to be knawin for ane man's saluatione, and the understanding of the law of God, that is requirit in ane prechour, and in them, that sulde be membris of generale, or prouinciale councils, to whom it appertenis to have sa perfect understanding, that they can give ane compt of the leist point of the law. Tharefore it may stand well that be the commune translatione men might be instructit sufficiently to their Saluatione. And that they wha hes been estemit chief Pastors of the kirk, and men able to have been members of General, or Provincial Councils, could nocht be instructit sufficiently, be the commune translatione in all controuerseis, that might happin, for maters of Religion. And gif it might be, that the Roman kirk hes receauit be it awin Judgment the commune translatione, whilk could nocht serve them for all controuerseis, concerning Religion, throw the errors that is found in the translatione, their is na man that can say than, that they war worthy to be Judges, to discern the right understanding of the Scripture, fra the wrang: or to interpret the Scriptures that vnderstude not perfitely the text. For he that is vncertane in the Text, of necessity he man be vncertane in the exposition. Quhairfore I may well conclude, be reason, Doctors sayingis, and Scripture, that the kirk is na wayis appointit Judge be God, to discern the right understanding of the Scripture, fra the wrang: bot the word and Spirit of God, is chosin Judges be them, wha is at controversy for Religion, for the causes before exprimit: for whidder they that is at controversy for Religion, referris the Judgment of their controversy to the word of God, or to ane multitude of men, speaking be the Spirit of God. Alwayis it is force, that they, and alswa the multitude, to whom they refer tha • r controversy, man aye refer the controversy, whilk is referrit to them, to the Judgment of the word and Spirit of God. For the kirk, be it awin Judgment, or warldly reason, can nocht interpret the Scriptures, nor pronounce sentence, nor deceive the right understanding fra the wrang, of the Scriptures, as Judges: bot as Ministers of God's word, the kirk may declare the difficill Scriptures, whilk is in controversy, as other places of the Scripture, mair plain geuis the true interpretation of thaime, and to show the warlde, the thing that the word Iuges to be done, and the sentence whilk it geuis them to pronounce, be the ordinary meanis: and that, as the Spirit of God, geuis them utterance.

As to the cause, whairfore he wald have the kirk to be the only appointit Judge be God, to discern the right understanding of the Scripture, fra the wrang, in all debaitis concerning Religion. And the decreitis geuin be the Judgment of his Roman kirk (as appearis) he wald have unchangeable, and Eternalle, as they war the Law of God, saying: Because and that thing be brocht in disputatione again, whilk is done be the hiare powers, conform to their vocatione, at the desire of private men, than sall the world live in perpetual debait and controversy. I answer, that he hes na les nor cause, to desire they things that is Iudgit, and decretit be the Roman Kirk (whilk I dout not, bot he callis the hiare powers) to be haldin be the world, unchangeable, for and the Lawis and Decreits of the Roman Kirk, be br • cht to examinatione, to the tueche stare the word of God, and thareby examinat, & Iudgit, there shall be money of them found still of superstitione, latting be to speak of there ungodliness: whilk give they hade been groundit on the word of God, they wald never have fearit whow oft they had been examinat and brocht in disputatiō. For na examinatione can subvert the verity, bot make it the mair strenthy, and the mair manifest to the warlde. Bot now, because they knaw that there constitutions can nocht bide ane trial, as they decretis may do, whilk is groundit on Goddis word: they cry, that and the thing that is done be the hieare powers be brocht in disputatione again be private men, the warlde sall leave in perpetual debait. Thay walde fain stey us with the wind of the word of perturbatione, as we suld oversee, & neglect the work and will of God, for fear of ony warldlie perturbatione that may cum apon us, or vthers, for gainstanding of there ungodly decretis: they disseaue baith them selves and all vthers, wha lippi ••• s in them. For there is na private man, that will desire there decretis called to desputatione for his pleasoure: bot because, the plain word of God mou • s them thareto, whilk is the thing that they gainstand, & the only cause of the perturbatione of the hale world. And because they can nocht sufficiently prove there decretis be Scripture to be godly. Nor yet can they deny, bot they have been ane great part of the perturbatione of the warlde, & now because they ar able all to sal throw wanting of ane gude ground: for the establesing of them, they have inuentit ane other grondles ground, alledgeing the chief Pastors to be the Kirk, and without authority of Scripture, this kirk to be the only appoyntit Judge be God, to Judge all cōtrouerseis, concerning Religion, having power of the hale universal kirk, to make decretis, & gif sentences as they please. And this decretis they walde have vnexaminable: whilk in my mind can, never want suspitione, of sum falset, superstione, Hypocrisy, Idolatry, or singular commodity, whilk walde cum to the lycht to there schame, and they tholit ane trial to be tane of there Decretis, that they hade aneis setsurth. Bot this is far by the simplicity and consuclude of the Kirk of God, for nocht only hes it been content, that the Decretis, whilk is groundit on the word of God, and dytit be the holy Spirit, and that it hes put in writ, thole judgment, & trial of the word of God: Bot alswa the Apostles (wha brocht na thing in the kirk, bot that, whilk the holy Spirit spak be them, as his mouth) was content, that their doctrine sold be examinat, be the judgment of the Scripture: as Paul was content, that his doctrine, whilk he teachit in Antiochia, sold be tryit be the Judgment of God's word, before the Apostles, Elders, and brethren in Jerusalem: as is written in the .15. Chap. of the Acts. Siclyke, the Thessalonians ar commendit in the scripture, because that they searchit the Scriptures daily, gif Paul's doctrine was true, or nocht. Acto. 17. Mairattoure, this manner of examinatione, appearis to bring na little profet to the Kirk of God, for the ofter that ony decrete or doctrine be tryit be the Scriptures, the mair sure it is, & they that hes been waik in the Faith, that they have had be the doctrine of man, or ony decrete groundit on the Scripture, the trial hes geuin them occasion to be well confirmit in their Faith. For it is no meruall, bot ane man sall believe that thing rather, whilk hes oft times tholit trial of Scriptures, nor it that hes never tholit. Now gif ony man thinkis heirfore, that I bear disdane at the general Councils, because I wald have they decretis brocht again in disputatione, whilk had been aneis decretit be them, whairin their was, or is, ony suspitione of disaggreance, betwix them and the word of God. I answer, that thait is money questions cum in disputatione thir days, that hes never been justly and sincerely discussit be the Councils, whilk gif they be brocht again, at this time in controversy, & all utterly abolisit, be the solid, and infallible testimoneis of the Scripture, their is na godly mā, that can be justly offendit. And whowbeit, the decretis of sum Council, had been the decretis of the holy Spirit, and it had pleasit the Kirk to have socht be the Judgment of the word of God, gif they decretis had been conform to the word of God, or nocht, it had done na injury to the holy Spirit, for it is nocht the will of the holy Spirit, that our Faith lean upon the decretis of man, in place of God's word. And thairfore, gif ony decretis of the Ro • ane Kirk, be the Judgment of God's word, had been found, not to have cum of the holy Spirit, and had been haldin be the world to have been the holy Spirites. The Kirk of God had do • e gude service to God, for the abolysing of them. For it is bot reason, that the word of God be knawin, fra the dec • etes of me • , whilk can nocht be, bot be trial of the word of God. But at this time, I will say na mair of the councils: bot God willing I sall show M. Q. clearly, whow their hes been verray few godly councils, sen Siluesters days (whow dewely that ever they appearit to the warl • , they war cōuenit) conform to the Council of the Apostles, q • hilk is maid mentione of, in the .15. Chap. of the Acts of the Apostles: mak of their decretis what he please: nocht that I bear disdain at the general, or provincial Councils, for I believe that na godly man is of that mind, bot he wald have godly and well learned men (whilk with the Spirit and word of God, makes the true Councils) conuening to reason, to conserre and to use all they ordinary meanis, whereby the Spirit of God geuis understanding of his Scriptures, and the Scriptures geuis true Judgment of all controuerseis to the Kirk, that their may be peace, and tranquility aye thairin, whairof presently I will nocht speak: bot leauis M.Q. conclusion with sic reasons, as my sohre wit could find aganis the same, for the mantenance of the verity, to the Iudgemēt of thayis, wha with brotherly, and godly lufe, will support my imperfection, wh • ir I have neglectit or ouersene ony thing, pertening to ane sufficient Confutatione of his Firste conclusione: and passis to the impugnatione of they reasons, whairwith he takis to prove and confirm his foresaid conclusione.

M. Ihone Dauidsonis Answer.

I will nocht stand to give M. Q. the first part of this reason grantit: bot I affirm the secund part heirof to be falls whare he says. Bot swa it is, that all hereseis war suppreste, & the right understanding of the Scripture fra the wrang was decernit in all aigis, yeris, & times, (sen the time of the Apostles) be General councils: and this I prove be diverse reasonis (he taking the general councils, & the kirk, for the chief Pastors, of the universal Congregatione as his foresaid interpretion of of the kirk testifyis him to do) For the hereseis that rays in the kirk of God, sen the time of the Apostles, was not other wayis suppressed, nor be na other lawful meanis than they war in the Apostles time. For God hes appoyntit na other manner of way for the suppressing of them in his Scriptures, be command, or example. Bot in the Apostles time, sum was only suppressed be the holy Spirit, and the word of God properly and trewlye spokin be the Apostlis & Elders (the mouth of the holy spirit) Actor. 15. as was there heresy, wha teachit that the Gentiles that beleuit, could nocht be save, without they hade been circūcisit. For tharefter that Peter had maid his exhortation, whilk might have been collectit of the Scriptures for the mayest parte: James cytit Amoz the Prophet to confute the heresy, whilk is nocht else, bot ane testimony of the holy Spirit, wha tharefore is put first as president in the decrete of the council, whilk was send fra Jerusalem to Antiochia to conferme the brethren. F • r give they had wantit the holy Spirit, & the word of God, it had nocht been possible, to the Apostles to have knawin whidder they sulde have consentit with Paul and Barnabas: or with them, wha teachit circumcisione to be necessary to the Gentiles that beleuit. And far mair is it impossible to ony general council that hes been haldin sensyne, to knaw what part they sulde consent to, or fra what part they sall dissent, in cōtrouerseis of Religion, without the word of God, and the holy Spirit. Quharefore sen in this Conuentione of the Apostles, this heresy was nocht suppressed be them that was men of the council, bot be the holy Spirit and word of God: all hereseis hes nocht been suppressed be General councils, that is to say, be the chief pastors of the universal Congregatione. For as na man walde have geuin credence that the Apostles hade suppressed this heresy, and they had decernit ony thing concerning it, be there awin fantasie and manly Judgment, before the Judgment of the word of God had been hard, siclyke na mair can we believe, that other General or particular councils that hes been sensyne, hes suppressed ony heresy, whilk hes not hard first the Judgment of the word and Spirit of God, for all men is lears. Psalm. 115.

And whowbeit na man can deny (as I believe) bot the holy Spirit is principal suppressar of all hereseis, yet sum mā perauenture will think that I have said over far of the word of God, that it suppressis hereseis with the holy Spirit: considering the word of God is bot as ane dead Instrument, be the Judgment of man. Be the whilk the chief Pastors, the lyuelie membris of the Kirk suppressis the hereseis. Tharefore money will Judge, that (as I buire hatred to the councils, and chief pastors of the Kirk) I wranguslie attribute to the Instrumentis, that thing whilk appertenis to the lyuelie workare: as be example, commondlie it is spokin of the craftis mē and there instrumentis, that the craiftis men is the principal workaris, and there instrumentis, is the secund causis of there workis, and is bot ane help to them, whareby they work.

Quharefore it appearis that we sulde say siclyke of the chief Pastors, and the word of God. That the chief Pastors of the Congregation is the principal suppressours of the hereseis, and the word of God is the instrument, whareby they suppress the hereseis: and swa they will say, that the suppressing of the hereseis, is to be attribute to the chief Pastors representing the general councils, as the principal workars, & governors of the council, & not to the word of God. I answer.

The word of God is nocht to be estemit, as ane dead thing without operatione, or strenth of itself, as the word of mā is, whilk peresis whow sone it is spokin, bot it is to be estemit, as Paul estemis it, Hebreo. 4. lyuelie, and mychtye in operatione, and scharpar than ane twa egged sword, whilk the Lord God spekis to the warlde be men, as be his mouth.

Quharefore Pater says not in the 15. Cap. of the Acts, that amangs us God chesit me out, that the Gentiles be me soulde hear the word of the Evangel, and believe: bot he says, be my mouth: as he walde say, the Evangel that I preach to the Gentiles, is nocht my words, bot God's. Siclyke in the first Cha. of the Acts, Peter says, the Scripture man be fulfyllit, whilk the holy Gaist be the mouth of David spak before of Judas. Alswa Christ Ies{us}, callis Paul his chosin weschel, Actor. 9. Quhairfore, sen the Apostles confessis them self, and the Prophetis to be bot as instrumentis, the mouth of the holy Spirit, and ane weschell to bear the Name of Christ, the chief Pastors of the Congregatione, sen syne in na Council can be comparit properly to the crafts men, and the word to the instrumentis, bot be the contrary: for the word of God, is the lively thing, and mychty in operatione, the Saul of all gude Councils, and the Pastors, whow chief that ever they be, is bot as dead Creatures (without the word of God, the life of the Saul) as all men ar that wātis it, whowbeit they live corporally. Quhairfore, Paul speaking of the preaching of the Evangel, he says, we have this treasure in earthen weschels, that the excellency of that power might be of God, and nocht of us. 2. Corinth. 4. Quhairby we may see, that all men is bot fragile, and unworthy weschels, to contene sa great treasures, as is the word of God, war nocht it war God's pleasure, thairby to show his almichty power to the world. And gif Paul estemit himself, as ane earthen weschell, that contenit bot the word of God, and nocht as ane Creature, wha be himself, had power to speak the word of God.

What kind of weschels might they have haldin them self than, wha hes estemit them self the chief Pastors of the Congregatione, sen Paul's days? Had they well weyit thir words of Paul, I dout not, bot they wald have grantit them selves, nocht suppressors of hereseis bot unworthy instrumentis to do sic thing, in ony Council that ever hes been: latting be to speak, that they wald be sa bauld, as to prefer them self to the word of God, in suppressing of hereseis, taking to them self the excellent power of God's word, whilk Paul attributis only to God. Quhairfore, I infer of this comparisone of Paul's, where that he comparis himself to ane earthen weschell, that as the Leame Pote, that contenis the Medicine, dost na thing to the healing of the patient, na mair dost the general Councils, that is to say, the chief Pastors of the Kirk (that contenis, or sold contene the word of God, whowheit money of them hes contenit verray little, or na thing of it) to the suppressing of hereseis: for as the Leame Pot, whilk can do na thing of itself, seruis the Medicinars of their Medicine, pouring it out, or receiving it in, when ever they please to use it: Siclyke the faithful Ministers, wha can do na mair in godly maters be their awin nature, nor the Leame Pot can, they serve the holy Spirit when it pleasis him to speak his word be them (as his mouth) in all Councils, for the suppressing of hereseis. And thairfore the suppressing of hereseis, can nocht be attribute to the Kirk, that is to say, the chief Pastors, bot to the holy Spirit, and the word of God. Secondly, the natural man perceauis nocht the things of the Spirit of God; for they ar foulishnes unto him. As says Paul. 1. Corinth. 2.14. Bot M. Q. Kirk, that is to say, the chief Pastors of the universal Congregatione, whilk is representit be the general Councils, hes nocht been only natural men: bot alswa sa fleshly, that for the mayest part, nocht only misknew they the things contenit in the Scriptures: bot alswa their life hes been sa detestable, that it was nocht lesum to ony Christiane man to eat with them. And thir Pastors (whom he wald have to be ane general Council) hes been swa, for the mayest part (as testifeis sindrie Famous Historiographeurs) sen the time of Sylvester, Bischope of Rome, before whom, after the Apostles days, there was haldin few godly Councils. Bot sic men hes nocht been, nor yet can nocht be participant of the holy Spirit, without whom, na heresy can be suppressed. For there is na society betwix God, an • the Devil. Quhairfore (suppose they appearit ane general council to them, wha knew nocht what ane general Council was) they being bot natural, and fleshly men, they could suppress na hereseis, nor yet discern the right understanding of the Scripture, fra the wrang, whilk cumis alswa of the holy Spirit.

Thirdly, the same thing that principally gainstandis the Heretykes, in maters of Religion, suppressis there hereseis: bot principally the Spirit, and word of God, gainstandis the heretykes: for Augustine says, with the plain testimoneis of the holy Scripture, that thing is to be prouin, that we wald have beleuit: and aganis the enimeis of the kirk, they ar to be vsit, Contra Epistol. Pe • sli. Donatist. de vnitate Eccle. Ca. 19. In the whilk sayingis, he makes na mentione of the chief Pastors of the kirk, or Council, to be vsit aganis the Heretykes, enimeis to the kirk of Christ, bot only of the plain testimoneis of the Scripture, the sword of the Spirit of God. Ephe. 6. Quhairfore the Spirit of God, and his word only suppressis the hereseis, and nocht the kirk, representit be the general Councils. Siclyke, Augustine teaching us, to have the surest manner of interpretation, of the Scriptures, he sendis us nocht to the Doctors, nor to the Councils, nor to the Decretis of the Papis, bot to the Scriptures.

For the best manner of interpretation of Scriptures (says he) is to expone ane place be ane other of the same, that is mair manifest. Lib: 3. de Doctrina Christiana. Cap. 26. Quhilk is not else, bot that ane part of the Scriptures decernis the right understanding of ane other Scripture fra the wrang. And sen the discretion of the right understanding of the Scripture and the wrang, is na other thing, bot the discretione of the right interpretation of the Scriptures and the wrang: the right understanding of the Scriptures fra the wrang, may be hade be other meanis, than be the general councils: Tharefore the right understanding of the Scriptures fra the wrang, hes nocht been ay decernit be general councils. And als give the hereseis hes been suppressed only, be the general councils, Augustine hes nocht had ane right Judgment, to show whow the hereseis sulde be suppressed, and the Scriptures right exponit and understand: bot in his sayings foresaid, he hes been contrarius to God, insafar he sendis us to the Scriputrs, whare Christ hes send us, (as M. Q. alledgis) to the general councils, for to seek the suppressing of hereseis, and right understanding of the Scriptures: whilk I believe M. Q. will nocht grant, bot Augustine had ane right understanding, baith of the suppressing of hereseis, and of the exponing and interpreting of the Scriptures.

Feardlie betwix the Apostles days, and the first council general, called Niceane, that was haldin in the year of our Lord 328. there rang money hereseis, as testefeis syndrie Hystoriographeurs. Than give M. Q. will sustene that all hereseis, hes been, be ane general council, or other only suppressed, taking trial, and instructione be the Scriptures. Than say I, that the holy Spirit be all the godly Doctors, and wrytars, baith before the first general council, & after, traualit inuaine. And alswa they Doctors tynt there time: To whom, is attribute, (because they be argumentatione, and other wayis in there preaching, or writing schew to the world the Iudgemēt, of the Spirit and word of God, betwix his truth and they hereseis,) the thing that appertenit only to the Spirit & word of God, (nocht after the verity, bot after the commond manner of speech) as to Dionisius Origenis disciple, the Confutatione of Sabellius, and Nepos, Chiliastes, to Archelaus, Bischope of Mesopotamia, the Confutatione of all the arguments of Manicheus, the chief heretic, and to Origen, the confutatione of diverse heretykes, before that there was ony general council, other nor the council of the Apostles maid mentione of in the 15. Cap. of the Acts. And after the council of N • cene, was attribute to Epiphanius, the confutatione of 80. hereseis. To Augustine and Jerome, the confutatione of syndrie hereseis: as testifeis Trithemius, Pantaleo in his Cronicles, and Jerome in the Catologe of the Ecclesiastical wryttars. Quha tuke nocht trial and instructione only be the Scriptures to confute, convict, or suppress they hereseis, bot rather be the Scriptures, and the ordinary meanis (whareby the Spirit of God geuis the understanding of the Scripture) they oppinnit the Scriptures, that be the oppinning of them, the world might als manifestly and surly see, whow that the Spirit and word of God suppressed they hereseis, as ony mā vnderstandis the nature of the thing that is oppinnit to him be the essential and mayest proper definitione of the same. Or as he seis his awin face in ane Myrrour, give there be ony spot on it, or nocht: Swa that na man for the cōtrouerseis of they days, that be the Scriptures was rychtuouslie and sufficiētlie decydit, mystart the Judgment or sentence, of other general or provincial councils, mair nor the man that hes ane fair Myrrour before him, mystaris to bide whill ane cum fra Rome, or Jerusalem to tell him, give he be fair or nocht: And alswa they doctors be the ordinary meanis, and Scriptures soluit the heretykis reasons, that appearit to make for they hereseis, schawing to the world that they war of na effect. Swa na man of gude reason can say, that the holy Spirit, and all the well learned, and godly men traualit muame, baith in there writing, Preaching, and reasoning aganes the hereseis of their days: bot sū of them did als mekle in using of the ordinary meanis, (whareby the world might perceive, and understand they hereseis be the Spirit and word of God suppressed) as ony council of them all did, for fardare the councils could do nocht.

Quharefore I conclude, that na hereseis hes been suppressed be general Councils (as M. Q. allegis) bot be the Spirit and word of God, for give he will attribute confutatione, suppressing, conuicting of the hereseis to the councils, he sall find the same things attribute to the Doctors, be diverse godly wryttars in there bukis, and swa give he attributis sic things to the councils, lat him attribute the same things to the Doctors, for the suppressing, conuicting, and confuting is attribute to the councils, bot for the same self cause, that they ar attribute to the doctors, whilk is nocht else, bot for using of the ordinary meanis, to oppin the Scriptures, and for schawing of the judgment & will of God, contenit tharin to the world, as the spirit of God geuis them understanding, & utterance.

Fyftlie give M. Q. will say, that all hereseis is suppressed only be General Councils, it is na better to the People, when ony Hereseis ringes, to be under ane well learned Pastoure, than under ane Ignorant: because ane gude and well learned Pastor, can do na mair to quiet the conscience of his people (as to the hereseis) nor ane ignorant: gif it be true, that hereseis only be general Councils is suppressed (as M. Q. alleges) for they man baith abide the cūming of ane general Council (as all the simple, and thrawart papists dost) whilk gif it cummis nocht in there life time, nother of them can lu • k for quietness in there conscience, bot with troublit conscience man depart, whare God pleasis, whilk war ane great absurdity.

Sextly, the councils hes oft times cōsentit with the heretykes, as the Council called Ariminense, haldin in the year of God, 362 fauorit the Arians: wha held ane Council in Antiochia, of Syria, and confirmit there awin error, sa far as Council could conferme it, in the year of God. 346. Hystoria Tripar. 2. Ca. 10. The Second Council of Ephes{us}, fauourit the error of Entites. The council haldin be Cypriane, & the Bischoppes of Afric, cōcludit the heretykes to be rebaptsit, in the year of our Lord 260. And Steuin the Bischope of Rome, not only decernit he them, that they sold not be Rebaptisit, bot they, wha baptisit them, or decernit them to be Rebaptisit, he thocht worthy to be cursed. Augustinus de vnico Baptismo, Contra Petili. Cap. 14. And in the Council of Nicene, there was seuintent that fauourit Arius: of the whilk aleuin subscriuit efterwart with there handis, and nocht with there heart, to the Council. And Ser was ban • ist with Arius, that wald nocht consent to the Council. Quhairfore, their being sa money errors mantenit be • ouncel • , a • d sa great controversy amangis them, that was of the Councils: I may surely conclude, that all Hereseis hes nocht been suppressed be general Councils: nor yet the right understanding of the Scriptures, fra the wrang, hes been decernit be them, bot rather the contrary be money of them. And gif M. Q. will say, that they war provincial Councils, that fell in error, and nocht general. I answer, that ane general Council may fall in error, or heresy, als well as ane provincial Council: for God hes nocht promisit mair to ane general, nor to ane provincial Council, that it sall nocht fall in error. For it is bot ane dream deuoitly dreamed, that ever there was ane universal Council, sen the Apostles days, representing the kirk of God. For siclyke Council hes nother example, nor command in the word of God, nor yet hes it the •• mes of God, mair of his assistance, nor ane particular Council, godly conuenit: for the Council of the Apostles, sal nocht be easily prouin, to be ane universal Council. Siclyke, gif the general Councils, had suppressed all hereseis sufficiently (as M. Q. alleges was done be them) than (say I) that they maters had nocht risen again, that had been aneis suppressed: bot they things whilk they supp • est for heresy (as was the forbidding of meatis on certain days, & at certain times, forbidding of baith the kyndis geuin in the Supper of the Lord, to the commune people, forbidding of the Ministers Mariages of the Kirk, and siclyke, other things) is now risen again, and godly authorizit be the Scripture, in the Kirk of God. And be the contrary, they things, whilk they establishit for the truth and verity (as was Purgatory, transubstantiatione, the Sacrifice of the Mass, worschipping of Imagerie, and siclyke, other things) without general, or provincial council of mē: be the word of God, they ar sa far suppressed, that they ar never able to rise again. Quhairfore as we see, that na thing standis sure, concerning Religion, bot it that is groundit upon God's word. Siclyke, there is na thing, that suppressis they things, whilk is aganis the true Religion, bot the Spirit and word of God.

Quharefore, leaving this part sufficiently prouin, be the reasonis foresaid, that all hereseis hes nocht been suppressed be general Councils: nor yet, that the right understanding of the Scriptures, fra the wrang, hes been decernit be them: I say, be na strenth of argumentatione, inferris he well his conclusione, that the general Councils was the special member of the Congregatione, appointit be God, representing the hal • Kirk, to take ordoure in maters of debait concerning Faith.

M. Ihone Dauidsonis Answer.

I Grant that there hes been money hereseis sen the time of Christ, and that we have example in the Scriptures, whareby we may understand, that be the word, and Spirit of God, they war suppressed. Acto. 15. Bot whare he says, treuly I believe, there will na man show ane other mean, whareby heresy was suppressed, bot be the general councils, whilk rays of the wrang understanding of the Scripture of God, I am not trewly of this believe: bot affermis that na hereseis sen the Apostles days, nor in there days, nor before there days, hes been sup • r • st be general councils, whidder they hereseis hes rysin of the wrang understanding of the Scriptures, or nocht. Bot all hereseis hes been suppressed be the holy Spirit, and word of God. For nother council nor Kirk, whow universal or particular that euir it was, can say (as he interpretis the kirk or council) that the greatast heresy that euir was, was heresy: nor yet can it say, that the rytht understanding of ony hard & difficile place of the Scripture, setfurth be the greatast Doctor that euir was, is the right understanding thareof: nor the wrang understanding of the same Scripture, setfurth be the greatast heretic that euir was, is the wrang understanding thareof, without the holy Spirit, and the word of God. For it is only they, that may assure us in our conscience, of the true understanding of the Scriptures. For give we might say, of twa interpretations of ane hard place of Scripture, that the ane war heresy, and the other nocht: or of ony difficile place, that this war the right understanding thareof, and this nocht, at our pleasour: than we might leid men to ony faith we pleasit, as we war Lord's over there faith, whilk war ane arrogant thing.

Tharefore, when the Kirk of God, or ony private member thareof, hes ane doutsum questione, or controversy in ony mater of religione, as is all hereseis, it aperteanis to them be sic ordinary meanis, and gracis, as the holy Spirit hes indewit them with, to see, whilk of the partis of there doutsum questione, aggreis with the Scripture of God, and whilk nocht, as the Apostles did. Acto. 15. And that the understanding, whilk is found of the difficile scripture, that is socht for ony controversy, consent, and aggre with all other places of the Scripture, preceding and following, and disaggre with nanc: whilk is to be socht, as Augustine teachis us saying, be the things following of the same text, and that whilk 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 says nocht that the dout is to be tane away be the general council, or be the Doctors, bot be the things following of the same text, and that, whilk is adioynit thareto. Quhilk being tane away (nocht be the Kirk, or ony member thairof, bot be the word of God) it apertenis to the Kirk, and every member thareof, to consent with that part of ony doutsum questione, in maters of Religion, that the Scripture of God aggreis with: & disassent fra that part, that the Scripture disaggreis with, as the Apostles did, in the council of Ierusalē. And after that the heresy be suppressed, be the Spirit, and word of God: it pertenis to the hale kirk, to adjoin that authority, whilk God hes geuin to it, to the part aggreing with the Scriptures. As for example, and this dout, or questione war mouit in the kirk of God. Is it lesum to ony man, to make to himself ony grauin Image, to bow down thareto, in the Temples? Than what can the kirk, or Council say thareto? na thing: whill they luik what the Scripture of God, the testimoneis of the holy Spirit, hes Iudgit and determinat. And because the kirk, or Council, in the Scripture findis, that Images is forbiddin, and condamnit be God, all the godly members of the kirk, and Council consentis to the holy spirit, and Scriptures spokin be the members of the kirk (as his mouth) and be the authority that God hes geuin to the kirk, it commandis, that they that makes Images to them self, to bow down to them, & worschip them, be haldin as Ethnikis, and Publicanis: or after ane admonitione, or twa, that all men flee fra them, and as Idolaters, that na man take meat with them. Siclyke, there is ane great controversy, betwix the Protestants, and the Papists, upon the understanding of thir words, that Christ Jesus said in his Supper. This is my body, ilk ane thinking them self to have the right understanding heirof. Than what sall the kirk of God do in this mater? Sall it stand only to the determinatione of the Councils, without farther trial taking in the mater? Or to the determinatione of the best learned men? nother. Bot the kirk, and the best learned men, that ever was, sold luik first be the ordidarie meanis, and Scriptures, whilk is the understanding heirof. And because the Sacramental speachis of the Scriptures, seruis best to oppin this place of the Scripture, for the whilk the controversy is. Tharefore the Protestants, seeing the Scripture of God, in the Sacramental speachis, to gif the Name of the thing, that is signifeit be the Sacramental sign, to the sign: as in the .12. Chap. of Exod. Quhare it is written: This is the Pasouer of the Lord: and whare sall we prepare to thee, the Pasouer? Math. 26. This is my Covenant, Gene. 17. Quhilk is als mekle to say, as this is the sign of the Pasouer. This is the sign of my Covenant. Swa the Protestants seeing, that this is the understanding of this Sacramental speachis, to the whilk, this Sacramental speech (this is my body) is alike. The Protestants is assurit be the word of God, to have the right understanding of this place, this is my body. For as the kirk of God, and the menbers thareof, consentit in all aiges, this to be the understanding of this Sacramental speech, this is the Pasouer of the Lord, this is the sign of the Pasouer. Siclyke it sold consent, that of this Sacramental speech (this is my body) this is the richt understanding thareof, this is the sign of my body. Not that I mean, there to be only ane baire sign, bot ane Sacramental sign, with the whilk. God exhebitis to the receiver worthily, that thing whilk is signifeit be the same sign. And not only sold the Kirk consent thareto, bot alswa, be the authority it hes of God, it sold command it awin members, to hald all them, wha beleuit the bread and the wyne, to be transubstāciat, in the body and blood of Christ: or Christ Jesus body to be inclosit within the forms of bread and wyne, as Ethnikis, and publicanis (as all Papists sold be haldin amangis true Christianis) and to flee fra there company, as Heretykes, and Idolaters, wha be the determinatione of there Councils, without Scripture of God, hes commandit, as Lord's over Christiane mennis Faith, that all men believe the bread and wyne to be transubstantiat in the body & blood of Christ Jesus, als lang and braid, as he was borne of the Virgin Marie, and crucifeit on the Cross, under the forms of bread and wyne, whilk altogether is wickit. For there is na Council, that can move ony man to believe ony thing concerning Religion, be ony authority, that ever they may allege them self to have, without God's word. For Augustine says, that it is necessary to be prouin, be the manifest testimoneis of the holy Scriptures, that we wald war beleuit. Contra Epist. Petili. Donatist. de vnitate Eccle. Cap. 19. Siclyke he says, he wald nocht have beleuit the Eve • gell, without the authority of the Kirk had commouit him. Contra Epist. Manichei, quam vocant fundamenti. Mark well his word, commouit, and nocht mouit: for be this word commouit, he meanis, that the authority of the Kirk, or decretis thareof, is nocht sufficient be their self, to move ony man to believe the Evangel, bot with the Spirit and word of God, to commoue the minds of God's chosin people to believe. Quharefore, sen nother the scripture of God, nor the Doctoures sayingis, nor yet na gude reason, teaches us to seek the suppressing of Hereseis, or the right understanding of the Scriptures, fra the wrang, bot at the holy Spirit, and the word of God: I believe M. Q. nor na godly man will attribute to the general Councils, that thing whilk appertenis only to the holy Spirit, and the word of God: as is the suppressing of Hereseis, and the discretione of the right understanding of the Scriptures, fra the wrang, vtherwayis the world wald live in perpetual debait, and contentione, without the hereseis war suppressed, be infallible and eternal things (as is the holy spirit, and the word of God) and nocht be general, or particular councils, that may baith dissaue the world, and be dissauit.

And give ony man wald object, that the Kirk of God hes receauit sum Scriptures, as Canonical, and hes refusit vthers, as Apocrypha: Quharefore it appearis to be sure, that the kirk hes power only to discern, and Judge the Scriptures: and having power to Judge the Scriptures, far mair sulde it have power (as appearis) to Judge, whilk is the right understanding, and whilk is the wrang of the Scriptures, and swa perauenture to sum men, all will appear to be wrang, that we have said. I answer, that the Kirk receauit the Scriptures, na other wayis, than they war offerit, and delyuerit be them, that wrat them to the Kirk: wha was knawin surely be the rest of the Kirk, to be full of the holy Spirit: bot they war nocht offerit, nor delyuerit to the Kirk to be Iudgit, or to be receauit be the Kirkis Judgment. Bot of they Scriptures that was delyuerit, as Canonical be the Apostles, and the Euangelistis: the Kirk fra time to time, hes borne faithful witness thareof to the Posterity, that they war Canonical, of the whlk the Kirk could never take on it to Judge. For the Apostles & Euangelistis of there awin will chesit not, to bring in the Kirk ony thing, bot that, whilk they receauit fra Christ, faithfully they schew it to the Nations, as says Tertuliane. For as the Scriptures of the auld Testament, was not Iudgit be the preistis, nor Ministers, nor be the Synagog to be Canonical, or Apocrypha: bot was kepit (as says Augustine) in the Temple of the Hebrew people, be the deligence of the succeeding preistis Deut. 31. Joshua vltimo. Hebr. 9. Swa the Kirk, nother receauit, nor refusit, nor yet Iudgit it ony Scripture, be it awin authority, bot they buikis, whilk it receauit fra the Apostles, and Euangelistis: sen the Apostles, and Euangelistis days, without interruptione of time, hes brocht them on to this time. Contra Faustum Manicheum, Lib. 28. Cap. 2. e. And in the same buke he says. Cap. 4. when the Apostle Paul, after the Ascensione of the Lord, was called of the Heauin: give he had nocht found the Apostles living, with whom he might have appearit, to have been of the same fallowschipe be communicatione, and conferrning of the Evēgell with them, (Galat. 2.) the Kirk on na wayis had beleuit him. Be this sayngs of Augustine, it may be clearly seen, that the Kirk of God, nother admittit, nor refusit the Scriptures, he it awin authority. Bot because the kirk of the Apostles days, had cōmunicatione and conferring of the Scriptures with the Apostles, and Euangelistis: and they Scriptures that the primitive kirk receauit of there handis, the kirk succeeding, as ane faithful witness, hes brocht they scriptures to be beleuit on to our days. And tharefore nother kirk, nor councils had power to Judge the Scriptures, nor to discern the right understanding of the Scriptures fra the wrang, be there Judgment & pleasour. For Augustine says Lib. 13. confession. Cap. 23. it is nocht lesum of sa hie authority to Judge, nor yet of thy buike: yea, suppose there be sum thing there nocht manifest, because we submit to it our understanding, and we halde it sure, yea, and it that is hid to our sycht, rychteouslie & trewly to be said. Ane man whowbeit he be now spiritual, and renewit in the knawlege of God, according to his Image, wha hes creatit him, nochtheles, he sulde be ane doar of the law, and nocht ane Judge. Tharefore the Apostles being in the primitive kirk, wha be the inspiratione of the holy Spirit, wrat the Scriptures: & delyuerit them to the kirk (manifestly contening all things, that conce • nit faith, & gude manners) the kirk hes borne witness of they Scriptures to the world, that they war Canonical. Bot after that this was done, it was nocht lesum to the kirk succeeding, to interpret they Scriptures at there pleasoure: bot the Spirit of Christ, first was to be hard: and the mutual consent of all the places of the Scripture, was diligently to be cōsidderit, of the whilk, we have this familiare example. As when the kingis letters cummis to ony City, the Rewlars and governors of the City, of ane custom may take trial, give they letters be seuzeit or nocht, that is present it to them in the king's name. Bot when they understand, they letters not to be seuzeit, nor corruptit, it is nocht lesum, at there pleasour, to alter, or change them, nor to mak expositione, or gloss on them, bot obey the king's command, as it is setfurth tharein. And na other wayis can we judge of the Kirk: for whowbeit it is ane faithful keipar of the Scriptures, yet it is nocht lesum to it, to constitute ony other thing of them, vtherwayis than God hes determinat.

Quharefore, sen the councils (as he interpretis them, the chief Pastors of the Universal Congregatione) is men for commounlie blind, affectionate, & dull of spirit, and takis on them to discern, and determine they things that is proponit in there councils, whilk appertenis only to the Halye Spirit, & word of God: I say na man is oblest to subscriue, or consent to the sentence of they Councils, mair nor to the sentence of ane private man, be reason of the Councils. Bot because, they aggre with the word of God (wharein is contenit the mind and will of the holy Spirit) approving it to be true, be the whilk it takis the strenth, efficacy, and denominatione. For gif Peter (wha appearit to be ane Pillare of the kirk (Gal. 2) and was sa great Apostle) had errit, and Paul had nocht resistit unto him, what sall we say than of the Congregatione of men, that is led up and down with affectionis, blindness, and error, as hes been money of the Councils, sen the Apostles days, in the whilk, there hes nocht been sa mekle, as ane schaddow of the holy Spirit. Tharefore, lat all things concerning Religion, be brocht to the Scriptures of God, the testimoneis of the holy Spirit, the twiche stain, and equale Judge, that be they things that is certain, and stable, ordoure mat be tane in doutsum maters. And not to lat doutsū maters be Iudgit be vncertane, and mutable things. For as the spirit, and word of God is solid, and immortal, and full of verity, swa is there decretis, and sentences eternal, and immortal: and as men (whow great number that ever they be) is mortal, mutable, and be nature geuin to lie: Swa there decretis, and sentences, is vncertane, changeable, and never wanting suspitione of falset.

Bot yet I wald not, that ony man thocht me of that mind, that I wald have all things drawin to the trial of the Scriptures: as that I wald have godly, and well learned men, not hard in godly councils, wha hes the ordinary meanis, whars by the spirit of God geuis the understanding of his Scriptures: or that I labor to euacuat the authority of the Kirk, or Councils, and to have the godly Fathers, and members thareof neglectit. Bot I wald have the Kirk, the Councils, and Fathers thareof, whow godly that ever they war, acknawledgeing the things, that properly appertenit to the holy Spirit, and the word of God (as is suppressing of Hereseis) nocht to apperteane to them: And that they war bot as instrumentis, mouit and vsit be God, to mak manifest unto the world (as his month) the truth and verity of all controuerseis: as they ar determinat, and decretit be his Spirit, and lively word.

And tharefore, whare he says, in the beginning of his argument. Gif there be sum (as he thinkis there be money) whilk{is} ar stifnecki • , bearing perpetual disdain aganis the general Councils, specially, sic as walde have liberty to thraw the Scriptures, to there appetite, desirous of vain glory, and to be thocht singular in there awin opinione. I submit myself to the Judge • meant of the R • a • er q • hido • e 〈◊〉 be • ort • y to • e called stifneckit, and bearers o • 〈◊〉 •• is the • own ••• , that wald have the judgment of Counc • ls, and all • e • , q • hat sumeuer they war subject, to the Judge • meant of the Spi ••• , 〈◊〉 word of God: or they, wha will nocht subdew there understanding in the service of Christ, bot will have his word iudgit be the vncertane, and arrogant Judgment of men. And gif we seek ane liberty, that contenis us within the word of God, and is content that we, and all our actionis be iudgit thareby, or they, wha wald have the Scriptures, and there interpretationis, whow godly that ever they war, subject to there councils, that is, to there awin Iudgementis, and to have na greater strenth, nor be there Councils, be there Doctors sayings, yea, and there Papis decretis they receive. That when ane of thir seruit them nocht to there liberty, that they might loup to ane other, fra the Scriptures to the Councils, fra the Councils to the Doctors, fra the Doctors to the Papis decretis, as it war ane Fox, loupynd fra hole to hole, seiking ane strēth. And I wald we war iudgit, whidder we be thrawers of the Scriptures, that desyris Scriptures, to interpret Scriptures, or they, wha wald have them interprete be the Councils, thrawīg them to the Judgment of men. Or whidder we be desirous of vain glory, and singular in our awin opinione, that referris the glory of all gude Council, the decretis, the suppressing of Hereseis, and the right understanding of the Scriptures, to God, and his word, or they, wha attributis the halding of Councils to them self, and forth setting there decretis to the world, as the decretis of men, to be obeyit as the decretis of God, usurping to them self, the suppressing of Hereseis, and understanding of the Scriptures, wharein they show them self, mair nor singular in there awin opinione.

M. John Dauidsonis Answer.

AS to this thread Argumēt, that he groundis on the Scriptures alleging Aggee. 2. and the 17. Cap. of Deuteronomy, I will lat his interpretation of the first and laitter housse gang with him: because it makes little to the purpose. Bot as to the Second part, in the whilk, because he is far wanderit by the right way, I man answer: whare he says, have we not expressly in Deuteronomy that prouisione was had in the auld Law, whē euir questione, or debait raise amangs the chosin people of God, for understanding of the Law, recours was had only to the Priests of the Trybe of Levi, & the judge, in the whilk he is far dissauit, thynking hereby, that God send Thaim to the Priests, and Judge, for the understanding of the Law of God, for gif he had luikit to the text, he sall find, that it speakis of na siclyke thing, bot it says give ony difficil & doutsum thing to the (that is Judge of ony City) in Judgment rise, betwix blood and blood, pley and pley, plaig, and plaig, in the maters of controversy within thy gates. &c. and thow sall cū on to the Priests of the Leuitis, and on to the Judge (president, or governor) that shall be in they days. &c. First it may be here clerelie seen, whow 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 general (as commonly it dost in money other places) it exponis the same beirefter in special, be membris, in the Chaptours following of the same buike, as betwix the slaucter of the Innocent, and nocent, betwix slauchter of set purpose, and be chance, betwix byars, and sellars, Contractars in Ciuile actions, and betwix plaig, and nocht plaig, and siclyke other Ciuile maters, understand be this three termis. blood, pley, and plaig: under the whilk, na mentione is maid of the understanding of the Scriptures: bot there is comprehendit, the hale Ciuile cōtrouerseis of the auld Law, whare in the Leuiticale Judge or president, sulde have schawin to the Inferior Governors of the Citeis of Israel, the sentence of Judgment, as the Levitical Priests, keipars of the Law, had geuin him counsel, be the law of God: At whom there was na Judgment socht for the understanding of the law, nor yet this text makes na mentione of ony power they had to iuge, bot to show be the Law, to the Inferior Iudgis, whow they sulde pronunce the sentence and Judgment of God, contenit in his law, of ony difficile thing that happinnit within the Citeis: wha in this place of Scripture, is nocht properly called ane Judge, bot ane president, or Ciuile Governor (after the signification of the Hebrew term) because, he was Executor of God's Judgment (as God desyrit Solomon, to be, nocht ane Judge, bot ane Executor of his Iudgemētis. 1. Reg. 6.12.) Quha is heir in this Scripture, conioynit together, with the Priests, to figure the Kingly Preisthead of Christ Jesus, wha baith was Priest and king. And tharefore this President, that is heir commonly called ane Judge, he was not ane Judge, because he Iudgit ony thing be his awin warldly reason, or wit: bot because he was executoure of God's Judgment, and pronouncit (as the mouth of God) betwix God and the inferior Iudgis, the thing that was determinat be God, and Iudgit be his Law. For wha pleasis to consider the Text, that may plainly see, the Judgment is referrit to the Law of God, and the schawing of the sentence of Judgment, the telling, the informing, or teaching, is referrit to the Priests, and the hic President, suppose it was only, bot for Ciuile actions amangs the people, that he was constitute President be God: Tharefore in this place of Scripture, it was nocht the mind of God, to teach ony ordoure for the understanding of the Scriptures, bot for the Ciuile controuerseis, amangs the people, he schawis whom at the inferior Judges sold seek the Judgment, as he hes determinat, and defynit in his Lawis, for doutsum and difficill maters. For in the auld Law, they Judges followit only the literal sense of the Scripture, for the whilk, they had na controversy, bot they keipit the ordinance of God, as he requirit them be his written word. Quharefore his argument of similitude, betwix the Ministers of the new Law, and the Levitical Priests, and Judges, be the words of the Prophet Aggee, that he alledgis, compellis me, nor na other mā to say, that the Ministers of the new Law, hes the place of the Priests of the Trybe of Levi, to stay all doutis, whilk rysis amangs the rest of the members of the Congregatione, for the understanding of the Scripture, and Law of God. Bot dissuadis me allutterly, for be the cumming of Christ Jesus, the Levitical Preisthead endit. And tharefore, it having na mair place, the Ministers of the new Law, occupyis nocht the same place. Bot Christ Jesus, raise up after ane other similitude, to wit, the similitude of Melchizedek, and occupyit his place in the hie Preisthead, and because this Preisthead of Christ, was nocht carnal, and changeable, as the Levitical was, bot spiritual, and Eternal, he hes maid us all Priests, baith men and women, to offer up, na carnal, nor fleschly things, bot our selves, ane lively and holy Sacrifice, whilk standis in the refusing of our selves: before the whilk, there is nane of our Sacrifices (as is our Prayers, our Almons, and all other godly workis, that he requiris of us in his Law) acceptable unto him. Quharefore, nother the Ministers of the new, nor auld Law, had sit power grātit to them be God, to stay ony doutis, or to discern the right understanding of the Scripture fra she wrang, bot only the holy Spirit, and the word of God: whilk may be easily persauit be the Scriptures, and reasonis foresaid, whilk war tedeous again to repeat. And this makes na derogatione, to the words of the Prophet, to be of verity, suppose, nother the ane, nor the other house, ascribe to them the staying of doutis, in the Scriptures. For the glory of the Second house standis nocht in the staying of doutis, bot in the excellency of the Spiritual giftis, that was exhibit to us in the cumming of Christ. For there could na greater glory be grantit to the Second house, than when the majesty of God the Father apperit, in the presence of his Son Christ, be the whilk, the Second house, had all thing that was requirit to ane solid, and perfect glory.

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, yea, or ane greater place, as he alledgis, it sall mak na thing to his purpose, bot rather contrary to the same: for we see, that they Priests, wha succedit linealy to Aaron, held ane Council in the Apostles days, as is written. Actor. 4. whilk was mair dewely conuenit, nor was the Council of the Apostles (of the whilk, mentione is maid in the .15. Chap. of the Acts) gif we will hald the conuentione of the chief Pastors, and Bischoppis, ane dewely cōuenit council, of the universal Congregatione: for the Text bearis this words. It come to pas on the morne, that the Princes, Elders, and Scribes, was gatherit together at Jerusalem, and Annas the chief Priest, and Caiaphas, and John, and Alexander, and als money, as wat of the Kinred of the hie Priestis. First, heir we find the Roman Princes, wha had the governance of Jerusalem at that time, conuenit with them, the Elders, and Scribes, wha had the knowledge of the Law: for na man was admittit to be Priest, or Scribe, without knowledge of the Scriptures. Siclyke, there is heir namit, specially the hie Priests that conuenit, with all there Kinred: wha was institute hie Priests, as God had ordanit in his Law, and approuit be the people, as our Priests hes nocht been this money hundredth yeris bygaine. And they might have said, that they succedit to Aaron, Eleazar, Abiathar, and sic vthers, above ane thousand, five hundredth yeris, gif we will compt fra Aaron, to the Apostles days.

Now I believe na mā can deny, bot this was ane general council dewly conuenit (taking ane general council for the chief Pastors of the universal congregatione) • yet, because they wannt the president of all gude council, the holy spirit & ink •• nocht to the Judgment of God's word, what it Iudgit in the mater they conuenit for, they could nocht have decernit the right understanding of God's word fra the wrang, nor yet could they suppress one hereseis, bot they stable it the ground of all hereseis, whilk was, that the Apostles sulde nocht preach, in the name of Christ Jesus. And as we have schawin, this general council of the Ministers of the auld Law, to have done w • ckedlie, & schamefullie errit, we can conclude na other thing of the Ministers of the new law, and there councils, wha in there council hearis nocht first the Judgment of the Spirit, and word of God. Alswa because the Iowis hes the Scriptures of God of the auld Testament, containing the effect of the New Testament, and money styfneckit and obstinate papistis hes baith the new, and auld Testaments. And alswa sum of them hes the ordinary meanis, whareby God vsis commonly to give the understanding of his Scripture. Notwithstanding they can nocht discern the right understanding of the Scripture fra the wrang: & that only, because they want the holy Spirit. the only Spirit of all solid and sure discretione. Quharefore the Ministers of the auld or new Law, hes nocht be there succession, or places occupying, the discretione of the right understanding of the Scripture fra the wrang, bot of the Spirit, and word of God. And tharefore nother conform to God's word, nor gude reason sall M. Q. conclude (as he alledgis he dost) that the General Councils (whow dewlie that euir they be conuenit) has be ony way full pour and authority of God, to discern the right understanding of God's 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 God's word.

M. John Dauidsonis Answer, to M. Q. Firste Lessone, that he hes collectit of the Text foresaid.

OF M. Q. Lessone and example, whilk he inferris of the foresaid Text, I have learned twa Lessonis, whilk being schawin, I sall heirefter declare God willing, that he hes nocht markit, and gatherit sa well of this Text his lessone, as he beleuis. And my Firste Lessone, is this, whare he says, that the Apostles, Paul and Barnabas, appointit be God, having the Spirit of God, wald nocht take on them to discern privately upon the questione monit in the Congregatione, unto the time they come to Jerusalem. I learn than, that the Papis, wha is na Apostles, bot men wanting the Spirit of God, hes been in the wrang, this money hundredth yeris, taking on them to discern maters of Faith, and all controuerseis in Religion: whom I believe M. Q. will hald to be na general Council. My Second Lessone is, whare he hes learned be this example of Scripture, that na private number, whow godly and well learned that ever they be, to be sufficient to take order, in maters concerning Religion, and Faith. I learn gif his Lessone be true, that all the Doctors hes labourit in vain, whais labors was principally, to have had the true understanding of the Scriptures, and Heresies suppressed, whilk was nocht else, bot to take order in maters concerning Faith, and Religion. yea, and I am assurit, that there was never ane Council, that disputit sa quickly, be the ordinary meanis (whareby God geuis the understanding of his word) aganis sa money errors and Hereseis, as ane Doctor Augustine hes done, and other private men. Quharefor, gif M. Q. will accuse men of foulishnes, for following of private writars, after his warldly Judgment, I believe there warldly folishnnes, shall be wisdom before God. And whare he callis them factious men, because they will not subscriue to Scripturles Councils, as he do is. I wald he conferrit the new writars, with the auld writars, and Councils: and I dont, not, bot he sall find als quick declaratione of Scriptures in the new w • tars workis, as in the auld writars, or there Councils: A •• for the verity of this mater. I app • ill to his awin conscience, Read, and confer them together, when he list. Now 〈◊〉 he hes nocht markit well his Lessone, I prove on this man ••• .

Paul writing to the Galathianis. 2. Cap. says. Efter fourtene year, I went up to Jerusalem with Barnabas, and tuik with me Titus also. And I went up be Reuelatione, and conferrit with them the Euangeli, whilk I preach amangis the Gentiles. Jerome writing on this Text, affirms this Iournay of Paul's to Jerusalem, to have been, when the disputatione, for the abolishing of the Ceremoneis of the auld Law was had, betwix the believers of Antiochia and the Iowes And swa being as Jerome affirms, whais saying I believe M. Q. will nocht put in dout. Than be this foresaid Text, we may cleirly see, that Paul and Barnabas, went not up to Jerusalem, as doutsum of the thing, whilk he had preached ane lang time, to the Antiochianis that beleuit, whilk was, that it was nocht necessary, to them to be circumcisit for there Saluatione. Bot because there was sum of the Brethren in Antiochia, that doutit gif that Paulis doctrine was true or nocht.

Thay hearing sum falls brethren, aduersours to Paul, wha under the culloure and name of the Apostles, that was in Jerusalem, preached that it was necessary that the Gentiles that beleuit in Antiochia, sold be circumcisit, and that the doctrine of Paul, was contrary to the doctrine of the Apostles in Jerusalem, whilk might have causit men of ane sincere Faith, to have doutit, hearing the doctrine of the principal Doctors disaggre: he ascendit to Jerusalem. And I conferrit (says Paul) the Evangel with them, that I preach to the Gentiles, whlk as Jerome notes on this word, is, when they things that we knaw, we confer with ane friend. And, as in his bosum, we lay it, that they things that we knaw, with ane uniform Council may be approuit. Tharefore, be Jerome's sayings we may understand, that he ascendit nocht, that the rest of the Apostles sold have teachit him: For it is ane other thing to confer, and ane other thing to be teachit, for betwix them that conferris, there is equality, and betwix the Teacher, and him that is teachit, there is inequality.

Quharefore he ascendit to rehears, that whilk he had teachit: to the effect, that they of Jerusalem might subscrine to the truth with him. Nocht that his preaching, whilk was the verity of God's word, nedit the consent or witnessing of men, (for he schawis, it already to be confermit be God: in sa far, as he ascendit be Reuelatione) bot that he might have ane testimonial of the holy Spirit, and Apostles, that was there, to make it manifest to the world, that it was na other thing that he teachit in Antiochta, bot that the holy Spirit and the rest of the Apostles, had approuit be there testimonial, be the whilk, gif that Paul's aduersours had obiectit efterwart, circumcisione to have been necessary to the Gentiles that beleuit, be reason they might have said again, that the Apostles had swa teachit in Jerusalem, that this testimonial of the Kirk of Jerusalem, whilk was in sindrie places deuulgate, might have conuictit them of falset. And be the same testimonial, that they wha beleuit, sold have na dout of there Saluatione, suppose they had not been circumcisit, cōsiddering in the Apostles Epistle is contenit, the decrete of the holy Spirit, in the whilk is decretit, that the yok of the Law, be nocht put upon them that beleuit in Christ. And tharefore it was send to Antiochia, be the hand of Judas, called Barsabas, and Silas, to stanch the disputatione, betwix the Iowes and the Gentiles: Quhidder gif circumcisione to the Gentiles that beleuit, was necessary or nocht? Quharefore be the Scripture, and als be Jerome's sayingis, for the causes foresaid, I may justly conclude aganis M. Q. First Lessone, that Paul went nocht up to Jerusalem, to discern upon ony questione, monit in the Congregatione. Nor yet to move ony questione, as douting in himself, for he had preached aganis the falls Teathers, that come fra Jerusalem to Antiochia. That circumcisione was nocht necessary to the Gentiles. And tharefore the Scripture, of the .15. Chap. of the Acts, makes na thing for his Firste Lessone, that he gathers thareon.

M. John Dauidsons answer to M. Q. secund Lessone.

THIS Text foresaid, bearis record that the Apostles, and Elders, conuenit to dispute upon the mater: bot it says nocht, they only conuenit to dispute. Quharefore this argument is na worth, the text makes mentione of na vthers, bot of the Apostles, and Elders that conuenit to dispute, tharefore all vthers fra the disputatione was secludit. For be the same text in twa diverse places, it may be perfytelie prouin, that there was far ma at that disputatione, than the apostles, & elders. For betwix Peter & James reasonīg, it is wryttin that the hale multitude held there peace. And after that James had schawin his reason, why the Gentiles that beleuit sulde nocht be circumcisit, it is wryttin, that it pleasit the Apostles, and the Elders, with all the kirk, to cheis men amangs them, and send to Antiochia. Mairattouer he can nocht deny, bot the brethren ar expressly namit in the Superscriptione of the Apostles letter, and understand onder this word (ws) in the wryttin decrete of the holy Spirit. Quharefore it being verray like, that the multitude had been speaking before, because the Spirit of God says, the multitude held there peace, after Peters reasoning, and siclyke the brethren is mentionat in the decrete, and is lyk to have reasonit, he cannot infer tharefore, the Apostles and Elders, to have only dispute. And whowbeit they had only dispute the mater, as it is nocht like, that they did, for it can nocht be prouin be the text, yet the rest of his lessone, whilk he says he hes learned, is on ane boddomles ground. For the Scripture foresaid of the 15. Cap. of the Acts, makes na mentione, that it apertenit to the Apostles, and Elders to {pro}nunce sentence, in maters brocht • debait, concerning the true understanding of the word of God, nor yet that there deliberatione, in maters concerning faith, Religion, and interpretation of the Scriptures sold have the same denominatione, strenth, and effect, as the hale rest of the members of the Congregatione, had concurrit thareto, as shall be schawin heirefter, in the Confutatione of the Confirmatione of his Thride Lessone.

M. John Dauidsonis Answer to M. Q. Thride Lessone.

QVhare. M. Q. heir says, that James in the Name of the rest of the Apostles (because he was Bischop of Jerusalem, whare the apostles was conuenit for the time) pronouncit sentence. I say his sayingis hes na ground, and that I take to prove be diverse reasonis. Firste we may see in the disputatione, that Peters reason is, why the Gentiles that beleuit sold nocht be circumcisit: for God (says he) wald have them hearing the word of the Evangel, be my mouth, and believe. And he hes put na difference, betwix us that is Iowes, and them that is Gentiles, in giving them the holy Spirit, and be faith hes purifeit there hartis. Tharefore now, why tempt ye God, to lay ane yok on the Disciples neckis. And thir last words is rehearsit again, in the Decrete of the holy Spirit, put in writ be the Council, placing this word burdene, for yok, whilk signifeis heir baith ane thing. James heirefter, to approve Peters reason, he alleges Amoz the Prophet, and up one him he groundis his reason, why the Gentiles that beleuit sold nocht be circumcisit, making his exhortatione to the Congregatione on this manner: saying.

Quharefore I think best, that we trouble them nocht of the Gentiles, that ar turnit to God, bot that we write to them, that they abstene them selves fra filthiness of Idols, and Fornicatione, and that is wirreit, and fra blood: and of James words there is sum put in the decrete Siclyke.

Than I say, gif this had been the sentence that James had geuin in the Name of the hale Apostles, as M. Q. alledgis, James failyeit to Peter, that maid na mentione of his words, of the whilk, the hale Council in the written decrete makes mentione. And mairattoure, the Council had failyeit to James, that wald nocht write the sentence of the Council, as it was pronouncit be him, gif he pronouncit the sentence in the Name of the hale Apostles: for in the written decrete of the hale Council, there is mekle left out, that James spak in his exhortatione, whilk M. Q. callis James sentence: Bot there was na sic variance amangs them. Quharefore in the decrete of the Council, nother Pethers nor James sayings is followit, bot the effect of baith there sayings (as members of the council, giving there reasonis as vthers did, in the disputatione that was there) was concludit: saying, it hes pleasit the holy gaist and us. &c. To lay na other burdene vpone yow, as Peter says. Bot that ye abstene yourselves fra filthiness of Idols, and Fornicatione, and that is wirreit and, from blood, as James says.

Secondly, that James gave sentence in this Council, it can nocht be prouin be this word Iudico in Latin, for the Greik term ( _____ ) of the original Text, it signifeis nocht only Iudico, bot arbitror, censeo.

Quharefore Erasmus, and Sanctes Pagninus men, weil seen baith in the three languagis, interpretis the Greik term ( _____ ) be the Latin Verbe censeo, whilk properly is nocht to Judge, or to give sentence, bot to think to be gude, or best. Mairattoure Irenaeus in the 12. Chap. of his thread buke readis this place of Scripture on this manner. Propterea ego secūdum me Iudico. Eiking to this verb,

Quhilk words restrykis the signification of this verb _____ to ane special man, forsamekle as he spak at that time, bot for himself. For insafar he readis, secundum me, he schawis that James was nocht sa arrogant, and Lordlie over his brethren, as that he tuke on him to pronunce sentence in the name of the rest, or that he walde have all vthers addictit to his sayings in the council. Bot schawing his Judgment be itself, what he thocht best to be done, according to the Scriptures in the controversy, proponit before them: he leauis place to all vthers that ws there present, what they thoct best to be done in the mater. Nor it is nocht like, that James wald have been sa rasche, as to have geuin sentence, whill his reason first had been hard, & appreuit be the council, or that he walde have said, I Judge, bot we Judge, give he gave the sentence in the name of the rest, for they had all, bot ane commissione of God.

As to the cause, wharefore he alledgis James sulde have tane upon him to pronunce sentence, in the name of the rest of the Apostles: because he was Byschope of Jerusalem. This cause soundis verray neir, to the ambitione of the Papistry, whilk I believe na godly man will think to have been amangis the Apostles. For in lykewayis, Paul might have said, that he was, Apostle, and Byschope constitute be God, to the hale Gentiles, of the hale warlde, and to they Gentiles, wha had the government of Jerusalem, at that time, that he sulde have pronuncit sentence, in maters pertaining to them, to whom he was Apostle. And Peter alswa might have said, that he sulde have pronuncit sentence, because he was chief Apostle (as M. Q. stylis him) whilk was mair than to be byschope of ane town, and alswa Peter was Apostle to all the circumcisit, nocht only in Jerusalem, bot throuthour the hale warlde: whilk was ane greater thing to be, than to have been Byschope of ane City of Jerusalem, upon the whilk Peter, and Paul was alswa constitute Apostles: became they war constitute be God, Apostles, baith of Iow and Gentile. Gal. 2. bot James was chosin be the Apostles, Byschope of Jerusalem: as testifeis Jerome in the Prologe of the Ecclesiastical wryttars: and that, as Egesippus wryttis tsayis Jerome. Quharefore it hes na appearance, that he, wha was chosin be the Apostles, walde take on him in there presence, as ane Byschope to {pro}nunce sentence, whilk is the office of the beast powar. And beside this, give James was not Byschope of Jerusalem, at the time of this council, bot was chosin after the Council: the cause wharefore M. Q. alledgis him to pronūce sentence, is falls. Mairattoure I say (with {per}done of Jerome and Egesippus his autor) it is nocht like, that ony of the Apostles, wha was chosin be Christ to be Preach •• is to the hale warlde, that they walde addict them self (bot give it war for ane schorte time, to ony special Kirk) • ot follow there Master Christis command: wha commandit nocht Peter to be Byschope of Rome, nor Paul Byschope of Antiochia, nor yet commandit he, the Apostles to make James Byschope of Jerusalem; to have authority amangis them be reason of the place that he occupyit: bot he gave them all ane common charge, saying, pas in to the hale world, & preach the Evēgel to every Creature. Mark 16. Quharefore it is nocht weil inferrit that James gave sentence, because he was Byschope of Jerusalem, suppose he had said as the vulgare translation bearis, I judge.

Thridlye, this cause wharefore M. Q. alledgis, that James sulde have pronuncit sentence, is of na effect: for it sawris of twa ungodly things, first of Papistry, for the principal thing, the Paip hes, for his vsurpit authority of Iudgemēt, and sentence giving over the hale warlde: is, because he is byschop of ane town called Rome, and successor unto Peter, noine ienus. Secundlie, if sauoris of ambitione, give they regardit ony of the apostles amangs them self, be reason of the place they war chosin to, and that ambitioye was croppin in amāgs them, whilk I believe na man will say.

Ferdlie, give thir words of James had been the sentence, geuin in the name of the test of the council, whart he says, I Judge nocht to trouble the brether, bot wreit to them, to abstene them self. &c. this words (bot wreit to them) had been imperimēt to have been put in the myddis of ane sentence. And give he will say, that the sentence follow is thir words (bot wreit to them). Than I say, that the sentence (as he callis it) that James gave, and the decrete that was wryttin in the Council to the Gentiles of Antiochia aggreis nocht, as ony Man may see, whilk ware ane great Inconuenient.

Quharefore be thir reasonis I conclude, that nother James (because he was Bischope of Jerusalem) pronouncit sentence, in the Name of the rest of the Apostles: nor yet inferris he well of this place, that the Scriptures was nocht Judge: bot that the Apostles was Judge. As shall be shawin plainly heirefter, in the Confutatione of his Confirmatione, that James gave sentence (as he alledgis) whilk heirefter followis. &.

M. John Dauisonis Answer.

ANE Bairne may Judge on this interpretation of M. Q. that other he speakis effectionatly, that grounds his argument sa weakly, to prove the Apostles to be Judges, or else be hes nocht understand his Texte, that he reasonis vpone. For whare he says, mark gude Readers, the words of the sentence: saying. It hes pleasit the holy Gaist and us, as the scripture wald say, and us as Judges appointit be God, to discern the right understanding of the Scripture, fra the wrang. This manner of interpretation, the hale world may see, that it is na worth: For in it, there is manifest wrang done to the holy Spirit, in sa far as M. Q. sa slychely ouerseis him (whom it hes pleasit the Apostles, the Elders, and Brethren, to put principal, and Firste, as the only true Judge in the decrete) and geuis only the dignity of Judgment, and presidencie to the Apostles, whilk they wald never have tanc on them selves. And mairattour, I meruell whow he hes dreamed this interpretation, and us as Judges: considdering there is na mentione maid of Judgment, before thir words, nor behind. Except that James says I think best, whilk I have sufficiently schawin before, that thir words meanit of na Judgment giving.

Secondly, under this word (us) is contenit nocht only the Apostles, bot alswa the Elders and Brethren, as may be easylie perceauit be the letter written in the Council of the holy Spirit, be the Apostles. For the Inscriptione of the letter contenis the Apostles, Elders, and Brethren, whilk he hes pretermittit in his tractiue, that he might interpret this term (us) as he pleasit, whilk he could not have done, and he had lukit to the Superscriptione of the letter. Quhareby we may cleirly see, that it is the Scriptures, whilk geuis the right understanding of the difficill places of the Scripture, and the discretione betwix the right understanding of them, and the wrang, for the whilk there is ony controversy, for the superscriptione of this letter of the Council, geuis to them that luikis on this matter, the right interpretation of this word (us.) And alswa discretione betwix the right understanding heirof, and the wrang, without the whilk, na warldly Creature could interpret it, nor yet could they discern, whidder M. Q. hes interpret it right or wrang. And tharefore I have put in writ the Epistle of the Council, that all men that hes ony Judgment, may perfytely see, whow M. Q. hes cloikit the mater, gif he hes pretermittit the Superscriptione of the Apostles Epistle, of set purpose: and gif he hes done it of ignorance, I have put the same Epistle in writ, that the world may have petty of his ignorance, and be war in times cumming, that they be not dissauit be his writings. And alswa that the world may see, whom this word (us) rehearsis, and to whom it hes respect.

The Superscriptione of the Councils Epistle.

The Apostles and the Elders, and the Brethren, to the Brethren of the Gentiles, of Antiochia, Syria, and Celicia, Greating. &c.

The Narratione of the Councils Epistle.

FOrsamekle as we have hard that certain, wha departit fra us, hes troublit yow with words, and combret your myndis, saying, ye man be circumcisit and keep the law, to whom we gave na command: It semit to us tharefore gude when we come together with ane accord to send chosin men on to yow, with our belouit Barnabas and Paul, men wha hes Ieoperdit there lives for the name of our Lord Jesus Christ, we have send tharefore Judas and Silas, whilk sall also tell yow, the same thyngis be mouth.

The decrete of this Council, and conclusione of the Epistle.

For it hes pleasit the holy Gaist, and us, to put na other burdene on yow, than this necessary things: that ye abstene fra fylthines of Idols, and blood, it that is wyrreit, and Fornicatione, fra the whilks ye keipyng yow, ye do well: and well fair ye.

Heir it may be planelie seen, that this word (ws) hes not only respect to the Apostles, bot alswa to the Elders, & Brethren cōtenit in the superscriptione of the letter. And tharefore this word (ws) in the decrete, is als mekle to say, as the Apostles, Elders, and brethren. Quharefore it is evil interpret, and ws, as Judges: whilk he referris only before, to the Apostles. Bot it happinnit well, that he was not all hale blind that happinnit on the Apostles, wha is put in the first part of the Superscriptione, and neglectit nocht the hale membris of the Council. Bot it is nocht marvel that he ouersaw the Elders, and Brethren, that was understand under this word (ws) and last in the Superscriptione of the councils letter: considering he over saw the holy Spirit, for his awin auantage, wha is president of the Council. Quhilk come (as I think) bot of ane kyndlie kirkmānis head, wha walde nother have the holy Spirit, wha knawis all, nor yet the Elders, and Brethren, wha knawis part, understanding, that ony thing sulde be done in Councils, bot be the Apostles, to whom, M. Q. and his chief Pastors, haldis them self successors, that they may ring over all mennis conscience only, as they please. Tharefore all men that consideris the ordoure of this council, may clerelie see, that he hes ouersene himself, in the expositione of this term (ws) for under this term (ws) is comprehendit, the Apostles, Elders, and Brethren. Onder the whilk namis is comprehendit the hale Congregatione of Christ Jesus Kirk. For there is na gude true Christiane mā, bot he is other ane Apostle, or ane Eldere, or ane brother, and nane of this ordours of men, sulde be secludit fra general, provincial, or synodale councils, Swas they be qualifeit tharefore, suppose they war nocht admittit in the papistry.

Thridlie, wha pleasis lay the Text of this Scripture together, and his gloss, I believe there shall be found na man, bot he sall hald him war nor blind, and he see nocht, whow M. Q. is marualouslie wanderit be the way in this mater: for what affinity hes this text, it hes pleasit that ha • y spirit & ws, to put na other burdene on yow bot to abstene fra filthiness of Idols, and it that is wy • reit, and Fornicatione: and this his gloss, it hes pleasit the holy Spirit & ws, as judges appoyntit be God to discern the right understanding of God's word fra the wrāg. This text and gloss, is like the vulgare interrogatione, and the deif man's answer, that is commonly rehearsit, when twa things is alledgit to have aggreance together that hes na ne. Quhow money mile to Montrois? R. ane poikful of plombes. Siclyke ye may se, whow vncraftelie be makes be his secunde Notatiōe, the judgment to be referrit only to the Apostles, and the Scripture na wayis to occupy the place of ane judge. Lat ony man consider that please, this is ane weak manner of reasoning: there is na testimony of the Scripture, put in the sentence, ergo the judgment is only referrit to the Apostles. For give he will have the judgment referrit to them, that is put in the sentene (as he callis it) the judgment sall nocht only be referrit to the Apostles, bot to the holy Spirit, as principal president, and judge of the Council, and to the Elders and brethren, wha is put als well in the sentence, as the Apostles, & contenit under this word (ws) in the decrete: Quharefore the Judgment is nocht to be referrit to the Apostles, yea, I will say mair, that the Apostles hes na mair ado to be Judges in this mater, nor they have to be Judges over the hale Scripture: for this decrete is nocht to be esteamit, as the decrete of man, bot as the decrete of the holy Spirit, wha with his word hes Iudgit, that the Gentiles that beleuis, is exemit fra the Law of Moses, and nocht the Apostles: for whowbeit the Apostles, Elders, and Brethren, is namit in the decrete, yet the decrete is nocht to be called there decrete, bot the holy Spirites: And whowbeit it be called the decrete of the Apostles, it is bot after the Judgment of the world, and after the cōmone manner of speaking of the Scripture, because the world Judges be the thing that it seis, and hearis. And tharefore when men hearis the Apostles, Elders, and Brethren, adioynit with the holy Spirit, in the making of this decrete, because the holy Spirit is nocht corporal, nor visible, that they may see him, and have communicatione with him visibly: they haui • g there communicatione with the Apostles, Elders, and Brethren, wha was corporal and visible men, like unto them self, appointit be God to reule and teach his Kirk (as his instrumentis, whareby he forth settis his Lawis, decretis, and Iudgementis, to the world: whilk mouit Paul to call himself God's labourare: not that he wrocht sic things be his awin strenth, or be ony virtue of his awin ī him, mair nor the dead instrumentis workis with warldly craftis men: bot be his grace and power. 1. Cor. 3.) they call the decretis of the holy Spirit, the decretis of his Ministers, as Paul callis the Law of God, the law of Moses: and that after ane familiare manner of speech, vsit in the word of God: whilk communicatis and attributis unto men that thing, whilk appertenis only to God: as Paul callis himself, Father of the Corinthianis. 1. Cor. 4. be the Evangel. Quhowbeit God is all our only Father, baith of body and Saul: yet as he communicatis the dignity of ane carnal Fatherhead to men, Siclyke, suppose God be only our spiritual Father, yet the Scriptures attributis the spiritual fatherhead to mē, be whom the wor • e & Sacramētis is distributit to us, be the whilk we ar regeneratit. And cōform to this: Jerome says, that there is money things spokin of in the Scripture, conform to the opinione of the time, that they things is done: and nocht according to that, whilk the verity contenit. Jerome in Ieremi. 28. et in Math. Cap. 14. as the Virgin Marie said to hir Son Jesus Christ of Joseph, behauld thy Father, and I murning socht the. Luk. 2. Alswa the wonderful Acts that was done in the primitive Kirk, be the holy Spirit, and the Name of Christ Jesus, they ar called the Acts of the Apostles, whilk was done be God, and be men, as his instrumentis. Quharefore as they Acts that was done be God, was attribute to men, siclyke this decrete, is called the decrete of the Apostles, because it was put in writ, and maid manifest to the Kirk be the Apostles, whowbeit it was only the holy Spirits.

Mairattoure, in sa far as the holy Spirit is put Firste in this decrete, he can nocht say, that it was the Apostles decrete, or that they ar namit heirin as Judges, without he will attribute to them, that appertenis only to the holy Spirit: or else to say that the decretis of the holy Spirit, is the decretis baith of God and man, wha will have na companyone with him, in making of his decretis. And in sa far as, he attributis be the notatione he makes in the confirmatione of his Thrid Lessone, and be this sentence or decrete foresaid (call it as he please) the Judgment only to the Apostles, he dost great injury to the holy Spirit, for whatsumeuer thing he attributis to the Aposteles, he sold attribute the same, and mair to the holy Spirit, because he is put in the written letter, before the Apostles, to whom he geuis the hale Judgment, making na mentione of the holy Spirit.

Bot happin sum men will ask perchance, whow can the holy Spirit be ane judge, in maters of debait concerning Religion, or whow can he discern the right interpretation of the Scripture, fra the wrang, in the earth? I answer, it is sure, that the holy Spirit was send to the Apostles in the earth, as Chri • te Jesus promisit. John. 14. To teach them, and the Kirk of God, to the end of the world all verity. And tharefore sen he was, and is ane Doctor of the verity, send to them, and the Kirk in earth: whateuer they be, that wald take the Iudgemēt of his awin doctrine (that is the Scriptures, and the interpretation of them) fra him, or the Judgment of that thing that is contrary to his doctrine (as he war ane Creature that vnderstude nocht, gif it war right or wrang he teachit) or gif they wald not, grant that he had the properteis convenient for ane Doctor, as is Judgment of the mater he teachis, and that he hes, dytit & delyuerit be his ministers, to the Kirk of God, they wald have him haldin war nor ane dum Doctor, whilk war ane blasphemous thing to be hard.

And gif ony man will object, because the holy Spirit hes not ane mouth, as man to pronounce sentence, to interpret Scriptures, and to have communicatione with men, as earthly Judges hes, he sulde nocht be properly haldin ane Judge, or ane interpretoure of the Scriptures.

I answer that the mouth of the holy Spirit was the Apostles, wha spak nocht the Scriptures, nor decernit na thing of them, be them self: bot the holy Spirit spake and decernit be them. Tharefore Christ Jesus said to them, it is nocht ye that speakis, bot the Spirit of your Father that speakis in yow. Mat 16. Siclyke when Stenin held disputatione aganis the Libertines and Syrenitis (as it written Actor: 6.) Quhilk could not be without cytatione, interpretation of the Scriptures, and discretione betwix the right understanding of them fra the wrāg: yet of this disputatione, the scripture attributis na thing to Steuin, bot to the wisdom and Spirit that spake in him, wha was na other Spirit, bot the Spirit of God: wha spake be his Prophetis, Apostles, and Ministers (as his mouth) before this time. And siclyke ay sall speak be his Ministers in the earth (as his mouth) all Godly maters, and specialie concerning Scriptures to the end of the warlde, according to his promise.

Mairattoure, the Scriptures schawis planelie, that the Devils spake on to Christ saying, give thow castis ws out of this, send ws in the heird of swine. Math. 8. Siclyke they cryit saying, thow is the Son of God. Mark. 3. Now they that will grant the Deuyll to speak, I way they will nocht deny speech to the holy Spirit. Quharefore sen the holy Spirit, be the scriptures is perfytlie knawin to be ane doctor in earth, and hes communicatione with the warlde, be his Ministers (as be his mouth), and they have na Godly thing, bot be him:

Nocht only may I collectt, that in this council of the Apostles, the holy Spirit is the only speaking. Judge, and sentence geuar be his word: and the Apostles, Eldars, and brethren, is bot men, be the whilk (as Instruments) God the holy Spirit speakis his word. And siclyke the secunde part of his notatione, whilk he makes on the Text, (as he alledgis) is verray slycht saying, there is na Testimony of the Scripture put in the sentence. Tharefore the Scripture na wayis occupyis the place of ane Judge. I answer, the holy spirit is first put in the wryttin decrete, wha is never separate fra his Scriptures, nor Iudgis na other wayis, nor they do, nor the Scriptures Iudgis na other wayis nor he dost. And tharefore he being in the decrete, wha be the mouth of James, and Peter pronuncit the Scriptures containing the sentence (as his mouth) it was nocht neidfull that the Scriptures, his Testimoneis, whilk before was rytit be Pater & James, sulde have been repetit again in the decrete. Mairattour and the decrete had been maid on this manner, it hes pleasit the holy Spirit, & us: or it hes pleasit the word of God and us, it was necessary that the warlde hade obeyit the decrete. Tharefore it was sufficient, that ane of them was exprimit in the Decrete, and had nother of them been exprimit in the Decrete, it had gottin credit, bot as the Decrete of men. Quharefore be the authority of the Scriptures, and reasons foresaid, I conclude, that the Kirk of God, (interpret the Kirk as he pleasis, and giving him for disputations cause, that is is representit, other be general or particular councils, whow dewlie that ever they have been conuenit) is on na wayis appoyntit Judge be God to discern, and interpret the right understanding of the Scripture fra the wrang, whensumeuer questione or debait rysis for the understanding of the same, nor yet na mortal thing. Bot men that hes been at controversy for maters of Religion, hes chosin the word, and Spirit of God to be there Judges, be them to have the true interpretation of the difficile places of the Scripture, and discretione of the right understanding of the same fra the wrang.

And alswa pronunciatione of the sentence in there controversy, that hes been at debait for ony mater of religione: and they have nocht chosin men, to be there Judges in controuerseis, Bot give it war, for the using of the ordinary meanis, whareby all men, whilk was of sound Judgment, might perfytlie see, when ony men was at controversy, what was the Judgment, and sentence of the word & Spirit of God, that God walde have schawin to the warlde for them baith. Because & they, whom M. Q. haldis presently the chief Pastors (whilk he callis the Kirk) war appointit Judges be God, to discern and interpret the right understanding of the Scriptures, fra the wrang, throw there ambitione, and warldly affectionis, the world sold live in perpetual debait and controversy.

For not only wald they interpret the Scripture at there pleasure, bot alswa discern the right vnderstandīg of the Scriptures to be wrang, and the wrang to be right, and the pronounce sentence without the word of God (as there antecessours hes done before, in sundry maters of Religion) or they losit ane vnce ofthare leuingis, or ane grane of there vain honors. And swa lean I my Conclusione, direct contrary for the mayest part to M. Q. confirmit be Scriptures, Reasonis, and Doctors sayingis, trewly alledgit (as he alledgis his Conclusione to be) to the Judgment of the godly and indifferent Reader. Praying the Almychty God to communicate to him, and to all thais wha is of his factione, samekle of his wonderful graces, as he thinkis expedient for them, to acknawledge them self, laying all warldly affectionis aside, and to do that thing, whilk is right in his sycht, wha is blissit forever.