THE Nerreſt, and onelie way (beneuolent redare) to be ſatifiit & eſtabliſcheit in all materis brocht in debait concerning faith, & religioun of all gude chriſtiane man, is (efter my ſklinder & ſobir iugemēt) diligently to mark and conſidder: Geue almychtie GOD (quha off his infinit gudenes euir ſen the firſt creatioun of man hes prouidit al thing is that mycht be for the weill of man cocerning baith Saule, and body,) hes alreddy prouidit ane ordour, and way in cais of debait: be the quhilk all mē hes iuſt occaſioun to be ſatifiit? or geue it be left in libertie to al mē to be ſatifeit according to thair awin knawlege & vnderſtanding? Trewlie it is to be thocht, that thair hes bene ſum better ordour prouidit be almychtie GOD to tak away ye occaſionis of queſtioun or debait that hes fortunat, or ſall fortune to ryſe in materis concerning faith and religiōn, nor euery mā to tak quhat opiniō he pleſis. And to ye effect that we may the mair perfectlie vnderſtand, quhat is the ordour that almychtie GOD hes prouidit to tak away queſtioun, and debait, and to haue perpetuale tranquilitie & quietnes in our conſcience: we mon conſidder that al errour, and debait that euir hes bene ſen the begynning, hes cheiflie ꝓcedit of the fals & wrāg vnderſtanding of ye law, & ſcripture of almychtie GOD. Tharfor quhenſūeuir queſtiō or debait ryſis, not for the worde of almychtie God, bot for the rycht vnderſtanding of the ſamyn: It is markis point to conſidder, and knaw, quha is the iuge appoyntit be God to diſcerne the rycht vnderſtandyng of goddis worde fra the wrang. Quhilk iuge gif all chriſtiane man wer reſolute vpoun, the gret occaſioun of errour wer tane away. Quha is the iuge? ye opinionis and iugement of mony lernit and pregnant men of ingyne ar different, & that nocht without the gret calamitie, miſerie, & hurt, of ye kirk of god: Specialie in thir dayis, quhairinto all hereſeis apperis to be aſſemblit, and gatherit to gidder as ane arrayit hoiſte, to inuaid, oppres, & alluterlie dounthryng the congregatioun, ſwa deirlie bocht be the blude and deth of Ieſu Chriſte our Salueour.

¶ As towart the principale poynt of our purpoſe, quhilk is to knaw quha is the iuge? The haly ſcripture of almychtie GOD (auld teſtamēt and new) the plane pratick, and experiēce, (quhē ordour hes bene tane for materis in debait concernyng the faith) euir ſen the tyme of the Apoſtolis vnto thir dayis, togidder with al gude reſſoun and authoritie, planelie, ſuffecientlie, & habundantlie, perſwadis, declaris, and techis, the kirk of GOD (callit the chriſtiane congregatiōn) to be the onelie iuge: to quhame all chriſtiane mā ſulde haue refuge, to be reſolute, and pacifiit in conſcience, in all materis brocht in debait, cōcernyng faith and religioun: and ſpecialie in diſcernyng the trew vnderſtāding of goddis worde fra the wrang, the ſcripture of GOD be and the faithfull & godlie wytnes berar to the treuth, & veritie of ane chriſtiane mānis faith & religiōn, cōforme to the ſayingis of our ſalueour in ſanct Iohnis Euangel, ſaying thir wordis:Ioha. 5. Cearſe yeſcriptures, becauſe thay beir wytneſſing of me. Marke (gude redare) ye ſcripture to occupy ye place of ane wytnes, & not ye place of ane iuge. It is ye dewite of ane iuge to ꝓnūce ſentence, & of ane wytnes to beir wytneſſing. Tharefore it followis weill, quhaſumeuir beris wytnes can nocht be iuge. Treuth it is, the kirk (callit the chriſtiane congregatioun) appoyntit be GOD to be iuge, is bunde to ꝓnūce ſentence conforme to the tryale, and inſtructioun hade be the ſcripture, as the trew euident & faithfull witnes berar of the wyll & mynd of the Lorde.

¶ Sum factius, and curius men techeis the ſcripture to be iuge, quha vnder the pretence of ye auancemēt and libertie of the Euangell, hes euir ſocht the libertie of thare fleſche, furthſettyng off thare errouris, auancement of thare awin glore, curioſitie, and opinioun, wreſtand and thrawing the ſcripture, contrare the godlie menynge of the ſamyn, to be the ſcheild & buklare to thair luſtes, and hereſiis. For geue the ſcripture wer iuge (as men geuin to opinnion in thir dayis dremis) thā ſulde follow mony gret inconuenientis: in ſpeciale that thare ſulde neuir be fyne, nor reſolution tane of ony errouris. For quhy? thair wes neuir man geuin tyll errour (how gret that euir it wes) bot he allegit the ſcripture to be for hym, & wald tak na vther iugement, nor interpretatioun of ye ſamyn, bot ſic as he thocht ganād for his purpoſe.

This ſulde the chriſtiane congregatioun, leue in perpetuale debait and incertitude, geue ye ſcripture wer iuge, as eftirwart (GOD wylling) habundantlie ſalbe declarit.

To the effect that we may the mair perfectlie vnderſtand, how and in quhat maner it appertenis to the kirk (callit the chriſtiane cōgregation) to tak ordour in all materis brocht in debait ꝯcerning faith, & religiōn, as ye onelie iuge appoyntit be GOD to diſcerne the rycht vnderſtandying off goddis worde fra the wrang: neceſiarelie we mō knaw, quhat is the kirk. Quhilk terme and word is tane in the ſcripture diuers maner off wayis, quhilkis all to rehers wer mair curious nor proffitabyll: and our pretence is not to ſatifie & delite the delicat earis of curius men, bot to eſtabliſche ye cōſcience of ſick as ar of mair ſobir knawlege,☞ Mark and vnderſtandyng nor bee ar, geue thair be ony.

¶ This terme & word kirk, or ꝯgregatiōn,Quhat is the Kirk amā gis mony vther wayis yt it is tane for ī ſcripture, ſūtyme it is tane for ye heale & vniuerſale ꝯgregaoun vnit to gidder in ane faith be Baptime, to ye quhilk Chriſt is the hede,Ephe. 1. the congregatioun the miſticall body,Coloſſ. 1. and mēbris of Ieſu Chriſt our ſalueour, in to ye quhilk, ar ꝯtenit ȝōng & auld, pure & ryche, lernit, &Timo 2. 1. Cor. 5. lawit, vicius, & virtuous, (thay nocht beyng excommunicat nor heretikis). Off this we haue diuers exemplis baith in the Euangelis and the Epiſtolis of ſanct Paull. TheMath. 13. & 25. kirk and cōgregatioun efter this maner foreſaid tane generallie, is nocht the principall way aggreabil tyll our purpoſe, be reſſoun the kirk tane ſua ge • neralie, can neuir be gatherit togidder to tak ordour in materis concernyng faith. For quha wyl thynk that learnit & lawid, ȝoung & auld (quhilkꝭ ar all membris of the cōgregatioun albeit thaye be nocht appoyntit to that office) ar able to confer ſcripturis to diſcerne the trew vnderſtanding of goddis word fra the wrang. Notheles, of this miſticall body of Ieſu Chriſt our ſalueour, callit ye kirk & ꝯgregatiō vniuerſalie & generalie tane, is apoyntit be GOD, & euir hes bene, ane ſpeciale mēber, & quhatſūeuir ordour was tane be ye ſaid particulare mēber, had the ſam denominatioun, ſtrenth, & effect: as geue all the reſt of the mēbris had cōcurrit, & bene preſent tharewt. Quhilk we ſal preue planelie be Scripture (GOD wolling) baith auld teſtamēt & new. Afore that we cite the ſcripturis to cōfirme & appreue our purpoſe, 〈◊〉 wyll we mair planelie & familiarelie (ler •• t be the Apoſtole ſanct Paull) teche be exempyll how and in quhat maner, ſūtyme it, þat is done be ane ſpeciall mēber1. Cor. 12 of the body, hes ye ſamyn den •••• atioun, ſtrenth, and effect, as geue all the 〈◊〉 wer p̄ſent cōcurrand tharewt. For in ye vnderſtā dyng of this: conſiſtis the heale purpoſe, & markis poynt quhilk we ſchute at.

☞ This terme kirk, or congregatioun, ꝓpirlie may be comparit to þis word, body. Ane body is maid & ionit togidder, comprehending diuers mēbris. Notheles, al ye mēbris of ane body ar not apoyntit to aneRom. 12. office. For geue ſua wer, than wer it nocht ane body, bot ane mēber: ſwa the kirk or ꝯgregatiōn is al mēbris of a body: notheles al ye mēbris of the cōgregatiōn ar nocht appoyntid to ane office. For ſum is callit be God to ane vocatioun, and ſū to ane vther, as the Apoſtole1. Cor. 12. techeis. Als lyke as it is apoyntit be god to ye Ee, (quhilk is bot ane ſpecialē mēber of the body) to fouſe al the inconuenientis yt may en̄ on to the reſte of the mēbris of the body, & quhatſūeuir thing is foreſene be ye E, hee yt ſa •• yn denomination, ſtrenth, & effert, as geue all the mēbris of ye body had cō currit, & ſene wt ye E: ſwa it appertenit to ye Apoſtolis, and Seniouris eneite, to fouſe all the incōuenientis that mycht haue cumin vpon ye reſt of the mēbris of the cōgregation, cōcernyng faith & religioun: and ſwa ye apoſtolis & ſeniouris in thair tyme wer the E, & iuge to diſcerne the trew vnderſtandyng of goddis worde fra the wrange: quhareupon ſpecia •• e the occaſioun of all materis of debait, & incōuenientis cōcernyng ye faith ryſis: & ſen ye tyme of ye Apoſtolis & ſeniores (euin vnto thir dayis) thay quhilk ſuccedit in ye apoſtolis place dewlie cōuenit togidder in general cōnſalis, cōforme to the exemple of ye Apoſtolis, ſuld, & euir hes bene iuge, be the quhilkꝭ ordour wes tane to haue ye rycht vnderſtandyng of goddis worde, & all ſchyſme, queſtioun, and debait, quhilkis wer in the cōgregatioun, wer euir eſtabliſchit: Swa that quahtſūeuir ordour wes tane be the Apoſtolis and ſeniores in that tyme; & ſen ye tyme of the apoſtolis and ſeniores, þai, quhikꝭ ſuccedit in thair place dewlie cōuenit in general counſalis (notwithſtandyng þat thay wer bot ane ſpeciall member of the congregatioun) had the ſamyn denomynatioun, ſtrenth, and effect, repreſentand the vninerſale kirk, as gyf al the reſt of ye mēbris had cōcurrit thair with.

NOVV Reſtis to preue be plane teſtimony off ſcripture, the Apoſtles and Seniores and thame quhilkis ſuccedit in thare place (dewlie cō uenit in generale Cunſales) to repreſent the hale kirk & vniuerſale congregatioun, & to be the only inge to diſcerne the rycht vnderſtanding of ye ſcripture fra the wrang to the reſt of the mem • us, ye ſcripture beyng thairto faithfull wytnes berar & trew euident, quhareby the Apoſtolis and all vtheris ſuccedyng in thare place, hes tane inſtru • tidun of the wyll and mynde of the lorde, & be this ordour wer all errouris confoundit, quhilkꝭ ••• s of the wrang vnderſtanding of the ſcripture, and the rycht vnderſtanding of the ſamyn, maid patent to the reſt of the cōgregatōin. To preue thir foreſadis, diuers teſtimonyis of ſcripturis beand left (yt we geue noth • occaſioun of faſcherie to ye redare) ſpecialie wyll we call to rememberance to cōfirme our purpoſe; it yt is w • i • in in y• fiftene chapitre of the actis of ye Apoſtlis as efter follouis.

¶Actis. 15. And certane men, quhilk come fra Iowry, techeit the brether, except ȝe be Circumcidſt efter the maner of Moyſes, ȝe can nocht be ſauit: not • a lytle ſedutioun beyng mouit to Paull, & Barnabas aganis thame, than thay determinit that Pauil & Barnabas, & certane vtheris, of thame ſuld pas to Ieruſalē vnto ye Apoſtlis & eldatis about this queſtioun. Quhē thay wer cum to Ieruſalem, thay wer reſſauit with the cōgregation, & Apoſtolis, and eldaris. Than rais certane of ye ſect of the Phariſeis quhilkꝭ did beleue, ſayng, yt it wes neidfull to circumeide thame & to cōmand thame to keip the law of Moyſes. And the Apoſtolis & eldaris come togidder to reſſoun vpō this mater. Quhē thare wes mekle diſputatiōn, Peter rais vp and ſaid vnto thame. Ȝe men & brether, ȝe knaw how lāg quhyle ſyne GOD cheſit amangis ws,Act. 10. that the Gentiles be my mouth ſuld heir the wordis of the Euangell and beleue. (and efter followis in the ſamyn text) and quhen thay held thare peace, Iames anſwerit, ſaying, ȝe men & brether herkin vnto me. Symon tald how God at ye begynning viſeit the gentiles to reſſaue off thame ane pepyll in his name, to this aggreis ye wordis of the Propheit as is wryttin,Amos. 9. efter this I wyll returne agane & big the Tabernacle of Danid quhilk is fallin doun. (and efter that Iames had citit and cōferrit the ſcripturis, it followis in the text) quhairfore. I iuge that we troubyll not thame quha fra amagis the gentiles ar turnit to God, bot that we wryte that thay abſtayne fra ye filthynes of Ydolis, fra fornicatioun, fra it that is worteit, and blude. Beneuolent redare, geue yu diligentlie wyl mark, & conſidder ye wordis • bere reherſit, thow ſall fynd, and perſaue diuers g • dlie and proper leſſouis aggreable for the eſtabliſching of our purpoſe. Firſt thou ſal mark and cō ſidder, that albeit Paulus and Barnabas (as ye ſcripture techeisAct. 13. ws) wes twa Apoſtolis appoyatit be GOD to be prechoutis to the gentiles, & yat thay had the1 Cor. 7. ſpreit of God to preche the treuthe & veritie, (as Paule hym ſelf teſtifeis in mony places) ȝit wald thay nocht be ſa bald, as priuelie to decerne vpon the queſtioun mouit in the congregatioun, vnto the tyme thay come to Ieruſalem, quhare Peter the cheif apoſtole wes, wt the reſt of the Apoſtolis and Senioris. Be this exemple off ſcripture we ar ſufficientlie iſtructit na priuat noumer (how godlie & weil lernit that euir thay be) to be ſufficient, or ganand to tak ordour in materis concernyng faith and religioun. And als w • perſaue how vaine and incertane is the iugement of mony in thir dayis, that foliſchelie followis, & addictis thame ſelfis to the wickit opinioun of ſū priuate factius mē towart the interpretatioun of ſcriptures, rebu • and and ſettand at nocht the interpretatioun of Ancient generale counſales, to • uhame it appertenis (be the ordinance of almychtie GOD) to interpreit ſcripturis.

¶ Secundlie, it is to be markit of this text, yt efter that Paulus and Barnabas wer reſſauit be the Congregatioun, Apoſtolis, and Eldaris, the Apoſtolis and Eldaris onche, conuenit to diſpute and decerne vpoun the queſtioun inouit in y• congregatioun betuix the Iowis and Gennies. Quhareby we ar learnit that it appertenit to the Apoſtlis & eldaris dewlie cōuenit togidder, to diſpute, reſſon, & to pnunce ſentence of materis brocht in debait concernyng the trew vnderſtanding of the word of GOD: as the ſpeciale mēo • r of the cōgregatioun appoyntit be God to that office, & thair deliberatioun in materis cōcernyng faith, & religioun, & interpretatiō of ſcripturis, to haue ye ſamyn denominatioun, ſtrenth, & effect, as ye reſt of the heale mēbris of the congregatioun had cō currit thair with.

☞ Thridlie, it is to be notit that efter Paulus & Barnabas had oppoyntit, & declarit to the apoſtolis, & eldaris, ye queſtioun & debait that ra ••• n the cōgregation betuix the Iowis & Gentiies, the Iowis beyng indurit perſwadyng cit • ū ciſioun to be neceſſare wt Baptime the Genteies be the cōtrar diſdanyng the ȝok & ſeruitud of circūciūoun, thynkand baptime onely ſufficient, Rais vp Peter, and efter cōferryng of ſcripturis, declarit Baptime ſufficient wtout Circūciſioun. And als Iames citit ye ſcripturis to beir wytneſſing, & appreue the ſayingis of Peter, quhilk beyng done, Iames in the name of the reſt of the apoſtolis (Becauſe he wes paſtor, & biſchop of Ieruſalē quhair ye apoſtolis wer ꝯuenit for the time) pnuncit ſentēce, & ſaid: I iuge. ☞ mark gude redare peter & Iames to callto remēbrance the teſti monits of ſcripture, as wytnes berar of ye wyl ād mynd of ye lord, & ye apoſtolis to occupy yt place of ye iuge to ye queſtiōn mouit in ye congregatiōn. For Iames ſaid not, the ſcripture iugis, decernis or geuis ſentence, Bot he takis the place of the iuge (in ye name of ye reſt of ye apoſtlis) vpō him ſelf ſaying, I iuge. And to the effect that thow ſall ye mair cleirlie perſaue the Apoſtolis to occupy the place of ane iuge, to the interpretation of ye worde of GOD, and the ſcripture to be as wytnes berar of the wyll & mynd of the Lorde, quhareby ye Apoſtolis tuke inſtructioun: thow ſal mark ye ſentence put in wryte, & ſend awaye with Paulus & Barnabas, & ſum vther of the reſt of the congregatioun ſaying thir wordis,

¶Act. 15. It hes pleſit the haly Gaiſt and ws to putt na vther burdyng on ȝow, bot tyll abſtayne fra ye filthynes of ydoles, blude, it that is worreit, and fornicatioun, fra the quhilk ȝe kepand ȝow, ȝe do weill: and weill fair ȝe.

☞ Mark gude redare the wordis of the ſentene, ſaying: it hes pleſit the halie Gaiſt and ws, as the ſcripture wald ſay, and ws as iugis appoyntit be God to diſcerne the rycht vnderſtanding of goddis word fra ye wrang. Als it may be notit that thair is na teſtimony of ye ſcripture put in ye ſentēce, be ye quhik it may be ꝑſauit the iugement onlie refertit to ye apoſtlis, & ye ſcripture na wayis to occupy ye place of y• iuge towart ye interpretatiōn of ſcripturis. Heir haue we had ane ꝑfect patroun & exemplar be the apoſtolis of Ieſu thriſt our ſalueour, how & in quhat maner ordour wes tane in thair dayis, & is to be takin quhē ſū euir queſtioun ordebait ryſis in ye ꝯgregatioun

THAIREFTER (thridlie) ſuccedit the godlie generale counſale Ephiſene,Teip hiſt. Lib. 12. Cap. 4. quhairinto wes iuſtlie cōdempnit the blaſphem • us and intolletable hereſie of •• ſtorius, incontrar ye diuine miſterie of the incarnatioun of ou • Salueour, affirmād our ſalueour (and y• 〈◊〉 ) to haue twa naturis diuidit in twa perſonis, and be the ane perſoun to be the ſone of GOD, and be the vther to be ye ſone of man: inferrand that the blyſſit virgine Marie wes not ye mother of God and man, bot the mother of man onelie. Thus wes hie contrarius in his wickit opinioun to the trew faith, and beleue of ye kirk of GOD, quhilk (cōforme to ye word of God trewlie vnderſtand) hes euir techeit, our Salueour to haue twa natures in ane perſoun, quhareby the virgine Marie aucht and ſulde iuſtlie be callit the mother off God and man: notheles he fortifiit his wickit hereſy be thre ſcore of paſſis of ſcripture allegit be hym (on his maner) ſwa that geue the ſcripture had bene iuge, he thocht he had ſufficiēt mater to defend his errour, allegeand the ſcripture as the onelie iuge euir for hym, and walde reſiaue na vther iterprctatiōn of ye ſamyn, betſie as he thoche ganād for his purpoſe: quhairby we may perſaue that it oppiunis ane plane port to all errouris to mak the ſcripture iuge, for thair wes neuir man genin tyll errour bot he allegit ſcripture habundātlie for his purpoſe. And quha doutis bot Neſtorius ſaid planelie ye counſale Epheſene errit: & he had the trew ſpreit of GOD? as we may ſe in our dayis daylie exemple, euery mā quhilk is ge uin to opinioun, & it wer neuir ſua wickit, he wyll ſchaw (on his maner) ſcripturis abundātlie baith of the auld teſtament & the new for hym, ſuerand the ſpreit of GOD to repoſe in his breiſt, and ſwome in his lyppis, eſtemand ye counſalis all to be led with the ſpreit of errour and ignorance.

Thairfore meruell nocht (beneuolēt redare) albeit men geuin to wickit opinioun lychtleis, contempnis, and ſettis at nocht the deliberatiōn off the kirk of God (quhilk trewly is repreſentit be ye generale counſalis dewlie conuenit) takand the ſcripture onelie to be thair iuge, for that wes euir ane familiare falt & ȝit is to al heretikis: becauſe the declaratioun of ſcriptures beand admittit cō forme to the īterpretatiōn of the gn̄rale cōnſalis (as thay aucht and ſulde be of reſſoun) than ſall na priuat factius mānis opinion nor vaine glore (quha wald be thocht ſingulare ī his awin oppinioun) haue place.

¶ Ferdlie followit the generale counſale of Calcedon worthy euirlaſtand memory, quhairin wer cōuenit ſax hundreth & threttie Byſchoppis, efter the forme of the Apoſtolis inuocation maid vpon god, ſcripturis beand cōferrit, ye wickit hereſie of Eutices wes iuſtlie cōdempnit.

¶ Beneuolent redare, geue we walde call to remēberance al ye generale cōnſalis, quhilkis hes bene fra the tyme of the Apoſtolis tyll our dayis, quhairin ye wickit hereſeis quhilkis rais aganis the trew faith wer iuſtlie cōdempuit, oure ſobir & lytle tractiue ſulde exceid ye boundis, & grow vnto ane gret werk. Oure pretence is (as it wyll pleis the lorde GOD to ſupporte oure imperfectioun, & ignorance) to beſtow oure laubouris, as may be to the glore of God, the quietnes of the ꝯgregatioun, and efter the maiſt compedious maner, to the eais and contente mēt of the redare. Thairfore wyll we ceaſe fra ferther citatiōu (ordourlie) of ye gn̄rale counſales, bot as the occaſioun ſall ſerue. Nocht bot equale credit is to be geuin to the reſt of the generale counſales dewlie ꝯuenit as to the cōnſalis aboue reherſit.

¶ Heir haue we hard diuers exemplis, of the ordour that wes had in the kirk of God, efter the tyme of the apoſtolis, for ye quietnes of ye cōgregatioun, and ſuppreſſioun of errouris: ſwa that be this ordour aboue reherſit, and be the generall ꝯſalis dewlie cōuenit quhilkꝭ ſuccedit thairefter, weral errourꝭ iuſtlie ꝯdempuit, quhilkꝭ rais of y• wrang vnderſtanding of goddis word, fra ye time of the Apoſtolis to thir dayis: & the rycht vnderſtanding of ye ſamyn maid patent to the reſt of the Congregatioun.

¶ It is nocht vnknawin to me, how that thair is mony in thir dayis doutſum (ſpecialie ſic as the apoſtolis ſpekis of, quhilkis ar inconſtāt,Ephe. 4. • aueryng, & careit about wt euery wynd of doctryne) geue the generale cōnſalis repreſentis the heale kirk of God (as I wald ſay) geue it that is done be the generale cōnſalis dewlie cōuenit, hes, and ſulde (be the ordinance of God) haue, ye denominatiōn, ſtrenth, & effect, as it had bene done be al ye mēbris of the cōgregatiōn and gyf thay occupy the place of the Apoſtolis, to wart the interpretatioun of ſcripturis? Ouha wyl diligentlie mark our ꝓcedyngis aboue reherſit? I beleue he ſall fynd ane grer part of thir doutis al reddy declarit, notheles efter the forme of diſputatioun, we ſall do diligence to moue ye queſtiounis quhilkis we haue hard, or red in the cōtrar of our purpoſe: and appelis the cōſcience of the ineffectionat redare to conſidder, geue we do the ſamyn trewlie or nocht. Thairefter God wylling we ſall ſchaw gude wyll, to declare the foreſaidis doutis as ſalbe fundin aggreable to goddis worde, and to ye cōtentemēt of al mē, quhilkꝭ ar of godlie and tēperat iugement. Efter this maner wyll we mone the firſt queſtioun.

Albeit that it apperteneth to the apoſtolis, be the ꝓuiſioun of God to tak ordour in all materis off debait cōcernyng ye faith, & ſpecialie to īterprete ye ſcripturis, as þai quhilkis had ye ſpreit of god, & wer ye trew kirk: It argumētis not yat vtheris, quha hes ꝯuenit ſenſy • e in generale ꝯ •• les had the ſpreit of GOD, or wer the trew kirk: becauſe that mony of thair deliberationis ar aganis the word of God, and trew kirk, for thair awin ſingulare comoditie, proffeit, & vaine glore: quhay vuder the pretence of goddis glore, ſeikis euir ane way to ſett forwart ſuperſtition and tradioun off men, as did the Scribes & Phariſeis. And als: the Apoſtolis leuit ane Godlie lyfe, precheande & techeand trewlie the worde of God, wylling to ſuffer all torment and diſtres for Chriſtis ſaik; Be the contrar, thay in thir dayis, quha vendicatis, & takis to thaim ſelfis (& yt iniuſtlie) ye place of the Apoſtolis, & trew kirk, (quha ar of veri tie the kirk malingnant) nolder leuis anegodlie lyfe, nor ȝit precheis, nor techeis the trew ward of God. Ouharefor ſen thay do na thing lyke to the apoſtolis (bot be the plane contrar) thair deliberationis, and īterpretationis of ſcriptures ar not to be reſſauit as the interpretatioun of the apoſtolis and trew kirk of God, bot as the interpretatioun of ye kirk malignant, Scribes, & phariſeis.

¶ To cum to ane reſolute & perfect anſweir off this queſtioun, & argument aboue reherſit, þair is foure poyntis of the ſamyn ſpecialie to be markit. Firſt to cōſidder, geue ye g • ̄rale cōnſalis had the ſpreit of God to do that thing quhik ryndit to the weill of the reſt of the cōgregatiōun as had ye Apoſtolis? ¶ Secundlie it is to be markit gif the generale counſalis repreſentis the trew vniuerſale kirk of God, hauand authoritie as had ye Apoſtolis to interprete ſcripturis, & to be as iuge to diſcerne the rycht vnderſtandyng of the ſamyn fra the wrang? Thridlie, geue thay quhilkis cō uenit in generale counſalis (ſen ye tyme of the apoſtolis) leuit ane godlie lyfe cōforme to the Apoſtlis? Ferdlie, geue thair ꝯſtitutionis wer aggreabyll wt ye word of GOD or nocht? Thir four partis beyng weil declarit, & ſoluit, ye queſtionn aboue mouit for ye maiſt part wyl be maid patent.

¶ As to the firſt part, to ꝯſidder, geue the generale ꝯſalis had ye ſpreit of God, as had the apoſtolis or not, yu mon ꝯſidder (gude redare) yat the gyft, & ꝓmeis of the haly gaiſt, was not ꝓmiſit and geuin to the apoſtolis onelie in reſpect off thaim quhay wer callit to be Apoſtlis, bot ſpecialie inſafer as thay wer ſterit vp be God to be miniſteris & inſtructaris of ye reſt of ye mēbris of ye cōgregatioun. Als thow mon diligētlie mark, that lyke as it is neceſſare, that the kirk of GOD, (callit the chriſtiane cōgregatioun vnit togidder in ane faith be Baptime) indure to the end of the warld, ſwa it is neceſſare, that thay quhilkꝭ occupyis the place of the Apoſtlis, haue the gyft of ye haly gaiſt (cōforme to theMat. 28. ꝓmeis of oure Salueour) to do in all ſortis that ryndis to thair office: vtherwayis, it wer nocht poſſible, that the kirk & cōgregatiōn mycht be ordourit, & gydit in faith, & religcoun, to ye hououre and glore of almyhetie God. Aggreable to this purpoſe, thow ſal mark the wordis of our Saſueour in S. Mathew, ſpe kand tyll his Apoſtolis on this maner, behald, I am wt ȝow at all tymes to the end of the warld: And als in ſanct Iohane,Ioh. 14. I ſal pray the father, & he ſall geue ȝow ane vther cōfortar, yat may byde with ȝow for euir, the ſpirite of veritie. ☞ Mark gude redare, that our ſalueour ſpekis heir to the Apoſtolis in the perſonage, & place of all vtheris cheif miniſteris, & rewlaris, quhilkis wer to ſucceid in thair place be authoritie, and office, to the end of the warld. For quhy? the apoſtolis wer nocht to remaine to ye ende of ye warlde, as wes the ꝓmeis. Nochtheles, the office geuin to the apoſtolis, & authoritie wes to indure to the end off the warlde; becauſe the chriſtiane congregatiōn, quhilk is now preſentlie in the warld, is als deirlie bocht be the blude, & deith of Ieſu Chriſte our ſalueour, as wes the cōgregatioun in the apoſtolis dayis. Thairfore, we may be ſure, yt ye ꝓmeis of the halie gaiſt, quhilk wes maid to ye A • oſtlis ſal indure with ye miniſteris & rewlaris of ye kirk of GOD, (in doyng that thyng quhilk ryndit to thair office) in al aiges, tymes, and ȝeris, vnto to ye end of the warld: as propirlie may be perſauit be thewordis of our Salueour aboue reherſit.

NOVV wyll we rehers the cōmoun ſayingis, thaireff ſchortlie declare. For trewlie, albeit the ſaying is be barbour, and commoun, ye rycht vnderſtanding of the ſamyn ſeruis mekle for mē vnlearnit, lyke as the wrang ledis mony in thir dayis in gret errouris. Quhy ſulde nocht eueryie man reid ye ſcripturis to cearſe oute his awin Saluatioun? Mon nocht euery man beir his awin burdyng? For vnderſtandynge off this purpoſe, we wyll ſchortlie collect of oure ſayingis aboue reherſit, All chriſtin mē hauand ane generale vnderſtanding of the articles of our faith, (cōforme to the vnderſtanding yat ye kirk hes techeit ws) the ten commādimētis, the prayer off the Lord callit the Pater noster; It ſuffices to thame, to quhame it dois not appertene of thair office, nor vocatioun, to occupy the place of the prechairis, or techearis in the cōgregatiōn. As to ye Sacramētis, & all vther ſecretis of ye ſcripture ſtand to ye iugemēt of thy paſture wtout curious reſſonyng, or cerſyng of ye ſecretis of godis word, quha beris thy burding in all materis doutſū abone thy knawlege cōforme to ye ſaying of ye Apoſtole:Heb. 13. Obey vnto ȝour ſuperiouris & be ſubiect vnto thaim, for þai wache for ȝow, as þai quhilkꝭ fall geue ane coumpt for ȝour ſaulis. And in cais thay be necligent, reſſaue doctryne of the kirk as the tyme techeis ws. Be this way, (quhilk is cō forme to godis word, & al veritie) it ſalbe aſie to all men, quhat place, or eſtait in the cōgregatiōn that euir he occupy, to beir his awin burding.

¶ Releiff of all materis doutſum is to be hade be the kirk to all priuat paſturis, & thay agane to be the releif of the reſt of the membris of the congregatioun. Perchance, thow wyl ſpeir at me gyf it be expedienf for mē (to quhame it appertenis to be heraris in the cūgregatioun) to reid the ſcripture? Trewlie the opinioun of learnit mē in this queſtioun is verray different, notheles, becauſe ye kirk as ȝit hes nocht diffynit thairupon, mē may ſpeik frelie, ſua it be to ane meſure, & reſſoun. As to my opinioun, trewlie I think it expedient to al ſic as wyl reid the ſcripture tēperatlie, as I wald ſay in ſic ane man̄ as may mak thaim ye mair habyil to beir thair awin burding, quhilk is to leue cōforme to the law, and wyll of the Lorde. As be exempyll, geue thow be inclynit to the vnreſſonable deſyre of ye fleſche, yu ſal reid ye ſcripture, & al ye places quhairinto god hes declarit his wraith aganis voiuptuns mē thow ſall mark: and mak thy wyfe, thy barnis, thy houſhald to knawe the ſamyn, that thay may flee the yre of the Lord. As is the hiſtorie of kyng Dauid quhare he cōmittit adultrie2. Re. 11. wt Barſabe Vryis wyfe. And als thow ſall mark the ſcueir ſentence of the Apoſtole, ſaying,1 Cor. 6. Adulteraris, & fornicatouris ſal not be poſſeſſouris of the kyngdome of heuin. Geue thow be inclynit to creueitie? mark the hiſtorie of Abimelech,Iud. 9. quha for his gret creualtie maid ane miſcheuous end. Als thow ſai mark ye terrible word of the Apoſt • le, ſaying,Iaco. 2. iugemēt ſalbe to hym but mercy, Quhilk hes nocht bene mercyfull. Geue yu be temptit with diſpare, call to remembrance the gudnes of almychtie god towart ye marieLac. 7. Magdalene, quha wes ane gret ſynnare: Peter, quha thryſeMat. 26. denyit his Lord. And als Dauid, quha ekit2. Pe. 11. creultie tyll adultrie. Nochtheles, thaye all gat the fauoure of GOD, be mercye, & repētance. Walde GOD thair wer als mony cōtrefatit thair cepentance as dois thair vice: quha all three wepit rycht ſair for thair offences. Schortlie, thare is na kynde of vice, bot thow wyll fynde exempyl in ſcripturis geuand the occaſiōn to beir thy burding, and lufe, ād feir thy Lorde GOD. Reding the ſcripture efter this maner, trewlie, it is commendabyll, and Godlie. Bot geue thow redis ye ſcripture (as mony dois in yir dayis) to ſe quhat places thow can thraw againis ye godlie doctryne of the kirk, vnder the pretence of goddis worde, ſeikand ane libertie to thy awin fleſche, or ellis to be thocht ſingulare in thy awin opiniōn, ſteirand vp contineuall ſtryfe, and debait in ye congregatioun, aganis ye reſſauit faith & doctryne quhilk ye kirk of god hes euir techeit ws fra aige to aige, fra tyme to tyme, fra ȝeir to ȝeir, eōforme to goddis word: Treulie, I dar baldlie ſay, better yow had neuir ſene the ſcripture. For concluſioun, abufe all thing lat euery priuat mā, quhat vocatioun that euir God hes callit hym to, flee curioſitie in ſeikyng of the ſecretis, and miſteriis off the ſcripture, in ſpeciale, ſic as the ſacramentis, predeſtinatioun,☞ Mark, quhate is curioſitie predeſtinatioun, fre wyll, and iuſtificatioun. I call curioſitie, to ony priuat mā on lyfe to ſeik ane vther vnderſtanding of thir ſecretis, nor the genecale counſalis hes all reddy the cheit ws: quha in declaratioun of materis doutſū, neceſſare, or exchriſtin mānis ſaluatiōn, aſſurifiie hes nruſe retit. Thus, refuſand our awin iugement, and all vther priuat mānis (how godlie, or weill leatnit that euir thay be) in al materis doutſū pertening our faith, ſubmittyng our iugement to the kirk; It ſalbe aſie for euery mā, learnit & lawit, to beir his awin burding be ye grace of GOD, in ſick ane man̄, as yu ſal cleirlie ꝑſaue ye wordis of our ſalueour facile to be vnderſtād, ſaying: My ȝok is ſweit, and my burding is lycht. Be the cōtrar wyll y• thynk, that it is thy burdinge to cearſe cute the ſecretis of goddis word be thy labouriꝭ, or ye ſupporte of ony noumer of priuat mē, be ꝯferrence of ſcripturis, ſpecialie ſic as GOD, hes nocht callit to that vocatioun: I belcue it ſalbe haid to ꝑſaue the ȝok of the lorde to be pleſand, aſie, & lycht, (as it is in deid) ād als, difficile, or rather impoſſible tyl euery mā to beir his awin burding, be yt meinis and way. Beſydis this, all chriſtin mē ſuld be cō foundit be diuerſitie of opinioun, as I ſchew the of before. Tharefor, I dar baldlie ſay, luke al ye ordour quhilk euir wes tane amangis chriſtin mē ſen ye tyme of ye apoſtlis to thir dayis, to be ſatifiit aſſuritlie in all materis doutſū ꝯcernyng ye faith ſpecialie to knaw the ſecretis of the ſacramentis: wes b • ye gn̄rale cōſalis. Trew it is, to cōfer ſcripturis wt ſcripturis, and als to mark the iugemēt of the ancient doctouris of yt kirk (as thay quha cōuenit in generale counſalis euir ordourlie, and trewlie did) it helpis mekle for the vnderſtāding of goddis worde, bot that is nocht ſufficient. For quhy, I beleue thair is not ane doctor quhilk euir wes in the kirk (as thair hes bene mony baith godlie, & weil learnit) quhilk had greter knawlege of the ſcripture, nor had the Apoſtlis: & ȝit thay differrit the ſentence, and iugement to ye tyme thay cōuenit in ane generale counſale, as ſcripture planelie techeis vs. This ar we aſſurit yt it is nocht euery priuat mānis burdyng to cearſe the ſecretis of the ſcripture, & als conſtraynit fermelie to beleue the generale counſalis dewlie cō uenit, to repreſent the vniuerſale kirk off GOD, quhairby all the reſt of the membris of the cōgregatioun ſalbe ſatifeit and pacifeit in cōſcience in all ſecretis of ye ſcripture neceſſare to be knawin for ane chriſtiane mānis ſaluatioun, and al vther doutis cōcernyng faith and religioun: vtherwayis, to oppin ane plane port tyl al errouris quhilkis euir hes bene ſen ye incarnatiōn of Ieſu chriſt, & euery mā to tak quhat opiniōn he pleſis, leuād in perpetual debait, & cōtrauerſie for the faith.

TO Geue the redare ferther perſwaſion off this cōcluſiōn aboue reherſit, be ye quhilk is maid manifeſt the ſecund part of ye argumēt, quhilk wes. Gyf the generale Counſalis repreſentis the vniuerſale kirk of god or not? Now wyll we anſweir to the thrid part of ye argumēt, quhare queſtioun is, gyf þair lyfe wes godlie quhilkis cōuenit in gn̄ral ꝯſalis, as wer the lyues of ye apoſtlis or not? Trewly wil we ꝯſidder all the gn̄rall ꝯſalis, quhilkis hes bene fra ye firſt to ye laſt, we ſal euir fynd, yt thay wer ye maiſt godlie, & beſt learnit mē in ye warld for y• tyme. It is not vnknawin to me, how ye ſum obiectis to this, murmuryng vniuſtlie, that thair deliberationis, & interpretationis of ſcripturis declaris the cōtrar. To the quhilk god wylling we ſall anſweir in the awin place. Nochtheles, for cō ſidderation of this preſent purpoſe albeit yt thays quha cōuenit in generale cōſalis had bene dicius (as þai wer not) it argumētis not yt þair vice did dirogatioun to thair authoritie, becauſe ye almychtie GOD wirkis not wt man in authoritie in reſpect of his perſoun, quhilk beris authoritie, bot rather to declare his awin infinite power, & gudnes in reſpect of the cōgregatioun cōmittit to mā in authoritie.Ioha. 11. As be exempyl, we reid yt Cayphas, (quha wes als wick it ane miniſter as hes bene in the kirk of GOD ſen his tyme, or of before) ſpak trew prophefie: and (as ye text ſayis) not of him ſelf, bot becauſe he wes cheif preiſt of that ȝeir.

☞ Mark gude redare, how wōnderfullie GOD, wirkis wt authoritie in maner foreſaid. The text ſayis planelie that he ſpak ꝓpheſie (quhilk is the gyft of GOD) nocht of hym ſelf,1 Cor. 12 as the ſcripture wald ſay, nocht in reſpect of ony gudnes that wes in hym, bot becauſe he wes cheif preiſt of yat ȝeir, as the ſcripture wald ſaye,Ioha. 11. in reſpect of his authoritie quhilk he had of god: quhareby it may be perſauit how wounderfullie god wirkis oftymes be ane wickit iſtrumēt being in authoritie, as may ſtand to the weill of ye cōgregatioun cōmittit to his cure, & to the gret magnificence, prayſe, and glore off hym quha is omnipotent.

¶ Als it is wryttin of the thre wyſe mē yat come fra ye orient, ſay and,Math. 2. quha it is he quhilk is borne kyng of Iowis? off the quhilk Herod quha wes kyng being afrayit, and al the Cietie of Hieiuſalem wt hym, cōuenit ye pricipalis of the preiſtis, & ſperit at thame, quhare Chriſt ſuld be borne? that āſwerit, & ſaid, ī Bethleem Iude. ☞ Mark gude redare, how that this infidele prince Herod paſte be ane ordour, & cōuenit the principalis of ye preſtis to cearſe, & knaw, quhare Chriſt ſulde be borne, & thay beand cōuenit, how GOD wrocht with thame in authoritie ſua yat thay trewlie interpretit ye ſcripture of God, & anſwerit Herod accordīg to the ſcripturis: Nocht wt ſtanding yt the intentioun of him quhilk ſperit ye queſtiōn wes vngodlie (as the proces of the Euangell planelie declaris) & thay mekle mair vngodlie quhilkis wer in authoritie quhame at he ſperit his queſtioun and doute. Lorde God, ar thay not mekle mair ignorant, and imperfect, nor wes this wickit Prince, quhilkis wylfullie cōtempnis to ſpeir, and reſſaue the knawlege of goddis wourd at the miniſteris of the new law, conforme to the doctryne of ye kirk, bot wt gret miſordour, & imperfection, ſeikis ye knawlege of goddis wourd at men cumand but Authoritie,Ioha. 10. nocht knawande quharefra thay cū, nor be quhat ordour. To geue ye ſufficrent ꝑſuaſioun, that vice dois not dirogat to authoritic, thow ſall cōſidder the wordis of our ſaiueour ſpekand to his Apoſtlis ō this maner: ȝow twelf haue I choſin,Ioha. 6. & ane of ȝow is ane deuyll.

☞ Mark gude redare, y• Iudas wes ane apoſtole, & ane deuyll, as the ſcripture wald ſay, nocht wt ſtanding that the deuyll poſſeſſit ye hart of Iudas to betrais his Lorde, & maiſter, ȝit the authoritie, and office remanit wt hym, ſua yt nane wes choſin to be in his place quhil he wes deid, as thou may perſaue be the actisAct. 1. of the Apoſtlis. I beleue thair is na man wyll thynk, that euir þair wes ane miniſter in the kirk of God ſen the tyme of ye apoſtlis, quhais vicious lyfe did dirogatiōn to his authoritie, mair nor Iudas. Als I trow ſuirlie thair is na chriſtiane mā wyll thynk that ȳ miniſteris in the new law, quha cōuenit in generale counſalis wes ſua vicius, or ignorant, (that thaye wernocht havyll to do that thynge quhilk ryndit to thair office) as wes Cayphas, and the principales of the preiſtis, quha cōuenit at ye deſyre of Herod the wickit kyng. Than may it iuſtlie be perſuadit, and inferrit be ſic teſtimonyes of ſcripturis, as ar aboue reherſit, that albeit ye miniſteris of the new law, quha cōuenit in generale counſalis, hade bene vicious, (as thay wer not) ȝit thair lyfe did na dirogatioun to thair authoritie, bot thay mycht do in all ſortis quhilk ryndit to thair office, ſpecialic to diſcerne yerycht vnder ſtanding of goddis worde, fra the wrang, to the reſt of ye mēbris of ye cōgregatiōn cōmittit to þair cure, takand vertew, power, & authoritie of almychtie god, & not of thann ſelfis. As be exemple, quha doutis bot ane wickit miniſter, mai miniſter ye ſacramētis, hauand als gret effect to the reſſauar, as he wer neuir ſua godlie? Becauſe the ſacramētis takis not effect of ye miniſter, bot of god. Suadeclaratioun off materis doutſū cōcerning the faith (quhilk we haue euir had of ye generale cōnſalis) takis not effect onelie of the miniſteris of the new lawe, nor ȝit authoritie, bot of God: & that, ſpecialie in reſpect of ye cōgregation cōmittit to thair cure, and to declare the power of hym, quha is heid tyll all authoritie that cumis be ane ordour, as efterwart mair largelie ſalbe declarit.

¶ To perſwade this purpoſe tyl all mē of naturall iugemēt but learnyng, gyf ſua wer, that vice did hynder, and dirogatioun tyl authoritie: þair ſulde neuir mā be aſſurit of ony thing done be mā in authoritie. For quhy, quha can be ſure gyf ony man in authoritie is but ſyn or not?Eccle. 9. 1. Cor. 4 Geue yu wald haue reſpect to hym quha is author tyl al authoritie (quhilk is almychtie God ꝯforme to the ſaying of ȳ & poſtole, ſpek and on this maner, al po wer is of god) and nocht to man quhilk beris authoritie, yu ſal think it na thyng ſtrainge, albeit a wick it miniſter do yat thig quhilk ryndis to his office, as may ſtand to the weil of ȳ ꝯgregatiōn cōmittit tyll his cure. For quhy, albeit man be ye iuſtrumēt, GOD is the principall wyrkar, and it quhilk is done be man in authoritie, takis nocht effect of mā onelie, bot of God principalie2. Cor. 3. v. 5 wirk-and be mā. Thairfore ſayis the apoſtole,Rom. 13. v. 2 he that reſyſtis to the hiear power, he reſyſtis vnto God, and wirk is ye thing quhilk is his awin damynatioun. Treuth it is, to do that thing quhilk aptenis to his awin ſingulare weill, it may be, yt he quha is in authoritie want the grace of god to ye tyme that he knaw his offence, and cum to repen tance: as, albeit Cayphas had the ſpreit of GOD to ſpeik propheſie, quhilk wes to the veritie, and weill of the cōgregatioun cōmittit tyll his cure: Nochtheles, he had not the gyft of the haly gaiſt to do that thyng quhilk ryndit to his awin ſaluatioun, becauſe of his induritnes but repentance, refuſand the grace of God wylfullie, quhilk wes reddye to hym, and all man.

¶ For conclutioun, to geue the ſuperfluus perſuaſioun, that vice dois nocht hynder, nor dirogatioun tyll authoritie: chow ſall mark the wordis of our Salueour ſpekyng on this maner, In theMat. 23. Chyir of Moyſes ſittis Scribes, and Phariſeis, quhatſumeuir thyng thay bid ȝow do, do it, bot do nocht as thay do: Becauſe thay bid do, & dois nocht. Off this text it may weill be perſauit, that god wyll obedience tyl man in authoritie (in doyng yat thyng quhilk ryndis tyl his office) albeit his lyfe wer neuir ſua vicius.

Seu we haue had iuſt occaſiōn (conforme to goddis word and all reſſoun) in ye chapitre aboue reherſit, na wayis to haue dout of yt thyng, quhilk hes bene done be the kirk, in reſpect of thare lyfe, quha cōuenit in general cōſalis. Now wyl we cū to ye ferde part of ye argumēt, quhare queſtion is: gyf thair lawis & cōſtitutionis ar cōforme to goddis worde or not? For vnderſtanding of the ſamyn yu ſal cō ſidder, that thair is twa extremiteis now ryngād in the warld. Sum men ar ſua fer geuin tyl ſuꝑſtitiōn, that geue ony mā ſpeik ane worde aganis thair indurit cuſtum, ȝe perchance albeit it be lytle or na thyng aggreable with the worde of god, bot croppin in the kirk be ane abuſe rather thā be ane ordour, fra hand thay ſall eſtime that mā ane heretike. Be the cōtrar thare is ſum ſua raſche of iugemēt, that nocht allanerlie thay wyll cry oute on abuſe & ſuperſtiōn, bot miſordourlie wyll thay condempnne al maner of thyng that euir hes bene vſit or appoyntit be ye kirk fra ye begynning. Betuix thir twa extremiteis geue it pleſit GOD that the myddis ſulde cum furth: apperandlie it wer ane gret eaſe, and ane gret occaſioun of quietnes to the hale Congregatioun. To cum to the myddis (efter my ſobir iugement) ye nerreſt way wer to eſteme firſt the commande and lawe of the Lorde (quhilk hes procedit of God allanerlie) abufe all thing. The ſecundr, to regarde the cōſtitutionis of the kirk, as conſtitutionis of men.

Bot nocht allanerlie as conſtitutioms of men, bot as conſtitutionis procedyng of GOD mediatlie (as I wald ſay be the wirkyng of God be mā in authoritie) quhilkis aucht and ſuld be obeyit, nocht allanerlie (as ſayis ye Apoſtole)Rom. 13. for feare of man, bot als for feare of God: nocht in compair of the worde of God, bot to be regardit as the cō mandimētis of the trew miniſteris, & organis off almychtie God ſterit vp be the ſpirite of God, difponād euery gude chriſtin mā to be ye mair able to keip ye law of God. Heir wyl we ſchortlie anſwere to the iniuſte murmur of diuers men ſpek and aganis ye kirk on this maner, ſaying yt ye kirk puniſſis mē mair creuellie for tranſgreſſiōn of thair lawe (as it wer hereſie) nor for the trang reſſioun of ye law of God, quhareby it may be ꝑſauit that the Kirk preferris thair law to the law of GOD. For conſideratioun of this purpoſe, thou ſall vnderſtand, that man is nocht puniſte to the rigour for trāſgreſſion of the law of ye kirk, bot for diſſo bedience, & the indurit opinioun qu •• lk he conſauis thaireſter, thynk and that he dois na offence in doyng of the ſamyn; quhilk but dout is hereſie expres aganis the worde of God: as ſayis the Apoſtole,Roma. 13. he that reſyſtis the hiear power, he reſyſtis vnto God, and wirkis the thyng quhilk is his awin dampnatioun. Geue ane mā tranſgres the cōmand of GOD, he grantis hym ſelf to haue done wrāg. Bot geue ony mā wald be īdurit, ſaying, it wer na ſyn to tranſgreſſe the law of GOD, trewly he aucht, and ſulde be puniſſit as ane heretike. Sua it is ye opinioun with pertinacitie, & induritnes, that makis the hereſie (quhair vpon the puniſchement followis) and not ye nature of the deid. For, nocht all ſyn is hereſie, bot al hereſie is ſyn. And to the effect that thou may perfectlie knaw, that the kirk na wayis regardis, nor eſtimes thair law, in cōpair of the law of God: it is leſū in tyme of neceſſitie to trāſgres ye law of the kirk wtout ſyn, or puniſchemēt: quhilk wes nev ꝑmittit be the kirk towart the law of god, for ony maner of neceſſitie. Sum murmouris, ſaying, yt ye kirk offēdis, cōmandīg thair law to be kepit vnder paine of deidlie ſyn. Trewly albeit the kirk mak the lawe, it is GOD quha all reddy hes declarit the brekyng thairof, ſyn: nocht be nature of the deid for the maiſt part, (as I ſchew the off before) bot be reſſoun of diſſobedience to ye hiear poweris: Specialie in trang reſſioun of ſic cōſtitutionis as geuis occaſioun to mē to be the mair habyll to keip the commande of god, and is to ȳ weill of the hale cōgregatioun cōmittit to thare cure, as we reid in diuers partis of the ſcripture creuell puniſchemēt following for diſſobedience, as I ſchew the of before of Chore, Dathan, and Abiron.Num 16. According to this purpoſe wrytis ye Apoſtole on this maner, Brether, ſtand ȝe faſt, & keip the traditionis2 Theſ. 2 Actu. 15. quhilkis ȝe haue learnit older be our precheing or be our Epiſtole. Now wyll we returne to our purpoſe: quhare cōnderatioun is to be had, how the law is and cōſtitutionis of the kirk diſponis al chriſtin man to be the mair hable to keip the law of God, and is nocht comparit (cō forme to the godlie menyng of ye kirk) to ye worde of God. As be exempyll, we wyl compair the wourde of GOD to the wyne ȝarde: and the cōmande of the kirk and al vther hieare power, to yt dyik or cloſure of the wyne ȝard. Than ſall thow vnderſtand, that the dike is not ordanif for the ſelf, bot to the effect yat the wylde beiſtis tramp not doun the tender branchis of the wyne: Swa the cōman dimētis of the kirk and al vther hiear poweris ar nocht allanerlie ordanit for thame ſelf, bot rather to geue mē occaſiōn to be the mait habyl to keip the cōmand of GOD. Thus, ar thay in errour & extremitie, quha wald perſuade ye ordināce of ye kirk to be tane away: For than ſuld goddis word be abuſit, as gyff the cloſure of ye wyne ȝarde be caſtin doun, than ſulde the wylde beiſtis diſtroye and deuore the tender wyne branchis. Off this rigorus ingemēt (mouit ꝑchance on zeleRom. 10. but knaw lege as ſayis ye apoſtole) þair is mony in thir dayis beleuyng tyl awance ye glore of god, quhilkꝭ oppinnis ane plane port tyll all kynd of miſordour incontrar ye cōmand of God: as but dout, gyt thow wyll tak away ȳ ordinancis of the hiear poweris, and lawis of the kirk: quhilkis ye tyme hes euir techeit ws? & nocht allanerlie the lawis, bot tak away ye ceremonyes, wt ꝓces of tyme yt peple in the warld ſulde forȝet, thair wer ane God. For be the outwart ceremonyes we ar brocht to ye mair perfect knawlege of god, cōforme to ye doctryne of all men of godlie learnyng. Treuth it is, geue mē leuit cōforme to the law of God: the law of the kirk, and all vther lawis, and ceremonyes mycht be the better ſparit. As geue thare wer na wylde beiſtis to trampe doun the wyne ȝarde, the dyik wer the les neceſſare. Perchance thow wyll murmour, and ſay, that vnder the colour off the cōſtitutionis of the kirk, thair is growin ſic abuſioun, that goddis worde is ſclanderit, & abuſit. Albeit yat wer trew, it is nocht cauſe to tak awayane gude cōſtitutioun, for ane wrang abuſioun: Be reſſoun mēnis maneris ſuld be thrawin to the law, the law ſulde nocht be thrawin to mēnis maneris. For quhat is mair precius nor is ye law of GOD? and ȝit it is daylie brokin, and abuſit. Als thow may ſee, that of all Hereſyis quhilkis euir hes bene, for the maiſte parte, men hes tane deeaſioun of the Scripture. Nochtheles ye falt was not in the Scripture, bot in thare awin peruerſte mynd, and laik of gude doctryne: as in cais throw necligence of the gardnare thare enterit diuers wylde beiſtis in the ȝarde, and vnder thee vmbre of the dyik thay make thare Dennis, and Cauernis: and thairefter cum oute and deuore & tramp doun the tender wyne brancheis: the dyik hes nocht the wyte, bot the Gardnare quhilk wes ſua necligent. This wyll thow conſidder all the conſtitutionis quhilkis euit wer maid be ye kirk, hauyng conſidderatioun̄ of the tyme, and the occaſiēn quharefore thay wer maid: thow ſall fynd thame aggreabyll with Goddis worde. Than ſal thow euir perſaue the falt principalie to be in thame to quhame it appertenis of thare vocatiō to be Inſtructaris of the peple, and nocht in the ordinances of the kirk.

¶ Perchance thow wyll ſay, that thare is ſū conſtitutionis quhilkis wer tollerabyll and cōuenient for the tyme, & now ye tyme hes wrocht ſuayat, thay ar improffitabyll. Trewlie I thynk that to be verray trew of ſum: Nochtheles euery man quhilk perſauis the falt aucht not to be ane correctare of the ſamyn: Bot ſulde complane to yt hiear poweris, and in cais thay be necligent, deſyre of GOO to ſteir vp ye hartis of yame to quhame it appertenis of thare vocatioun to be correctaris, and nocht to euery priuate mā to thynke vpone his zele, yt he wyll correct it (quhilk is done be ane ordour) miſordourlie. For I dar baldlye ſay, þair ſal mair īcōuementis follow ō al thingis quhilkꝭ ar done by ane ordour, nor to thole the to ye tyme God ꝓuide ane remeid be ane ordour. As be exempyll in cais thair be ane part of ye dike quhilk is cōſumit, & ſeruis of not, ȝit euery man quhilk paſſis by, ſuld not caſt dōn ye place quhilk he thynkis falteis at his pleſour, bot ſuld (geue his zele be godlie) ſchaw to ye gardnar to quham it appertems to correct the falt. Thus, ſuld chriſtin mē ſeik reformatioun (& that be ane ordour) and nocht plane diſtructioun, and cōfuſioun, as men dois in thir dayis.

THAIR Is ſum mair rigorus and raſche of iugemēt, affirmand planelie yat þair is diuers cōſtitutionis of ye kirk, quhilkꝭ may na way ſtand with yt worde of god, ſick as is ye cōſtitutioun of faſtyng at certane tymes apoyntit: inuocatioun to be maid vnto ſanc tis: mariage forbiddin to preiſtis. Aganis the quhilkꝭ thay thraw mony teſtimonyes of ſcriptu tis, ſpecialie the wordis of the Apoſtole, ſpek and on this maner, In1. Tim. 4. the latter tyme ſum ſall fal fra the faith, forbiddyng to mary cōmanding to abſtene fra metis quhilkis god hes creat.1. Tim. 2 Thair is bot ane mediator betuix god and man. To make the redare ſufficientlie to vnderſtand, how thir, & mony vtheris ſcripturis ar falſlie, and impropirlie allegit, and interpretit aganis the kirk: preſentlie, wer euir prolixt. And als þair is diuers vtheris, quhilkis hes habundātlie tretit thir purpoſis in ye Inglis toung: Notheles, to the effect that the redare may perſaue quhate iniuris thay quhilkis fortifyis ſick ertouris dois, baith to the ſcripture and the kirk of Gode, I wyll ſpeir ane queſtiōn at thir mē, quhilkis ar ſua ſubtile in diſputatioun, and ſua ꝓfoundlie leatnit in ſcripturis, Doctores, and antiquiteis. The queſtioun is yis. Quhether gyf Hierome, Auguſtine, Chriſoſtome, Origene, and Cypriane, wt the reſte off the ancient fatheris, vnderſtude yir ſcripturis allegeit be thame, or nocht? I beleue thair be nane of thame wylbe ſua proude, as to eſteme hym ſelf tyll haue the knawlege, & all thir ancient fatheris to haue bene in ignorance. Than wyl I ſpeir, geue thir ancient fatheris vnderſtude thir ſcripturis, & als thair knawlege, & zele, beyng als gret to the treu ſettyng furth of goddis word, & glore, as that is ar, quha cōtempnis the ordināce and doctryne of the kitk: quhat wes the cauſe yt thir ancient fatheris interpretit not yir ſcripturis, & allegeit thame not incontrar the cōſtitutionis of the kirk, as the vtheris dois? wyll thay ſay that yir cōſtitutionis ar croppin in ye kirk ſen thir doctores dayis? the cōtrar is manifeſtlie knawin to all men quhilk redis thair werkis: Becauſe thee faſtyng of Lentren, and vtheris obſeruit ȝit in ye kirk, ves lang afore thair dayis. And als iudcatioun vpon Sanctis is alwayis aggreabyl with the doctryne of ye doctores. To veryfie ye ſamyn • ſal reid ye anciēt father Ierōe (quha wes ane of ȳ maiſt excellēt men of learnyng, & gude lyfe yt euir wes in the kirk of god ſen the tyme of ye apoſtlis vnto thir dayis) wryting aganis ane abhominable heretyke, callit Vigilantius (quha wes ī his tyme) & vtheris diuers quhilkis did mok, & ſcorne all inuocatiō maid tyll ſanctis, & al vtheris ordināces in ye kirk, as vaine mē dois in thir dayis: quhareby yu may ꝑſaue yt albeit thir wickit opinioms be laitlie reuewit, it is lang ſen þai war firſt inuētit be wickit mē, & iuſtlie ꝯdempnit be ye godlie fatheris: For it is ſen the tyme of Hierome aleum houndreth thretie ſax ȝeris. This anciēt father in his buke agams Vigilantius makis plane mētiō (ꝯfirmād ye ſamyn trewlie be plane teſtimoneis of ſcripture, & īuincible reſſonis) of muocatioun to be maid to ſanctis, affirmand thair prayer mekle mair helplyke to mē ī erth, nor ony vther mortale creaturis: quhilk he na way is did, diſparit of godis m̄cy, or yt Chriſt wes not a ſufficiēt mediator for hym & al mē, bot yt habōndā • e of prayer (ſpecialie of iuſte mē) dois gret help to all chriſtiane men in this miſerable lyfe: and þair is nane mair iuſte nor thay ar, quhilkis ar alreddy with GOD. Als thow ſall mark. yat this ancient father put na dout (as men of fleſchelie iugemēt dois in yit dayis) bot ye blyſſit ſpretis off thame yt ar departit, knawis perfectlie the prayer, and in • ocatioun of me in erth: as yu may haboundantlie perſaue be his werk aboue reherſit. Als for ferther knawlege of this purpoſe, yu ſall reid the excellent father of godly lernyng, and gude lyfe,A • gu. Trace 84 Pſai 88. Crby • ige re. Hom. 44 & in Math Ho. 5. orig. Hom. 16. in Ieſu naue & Lib. 2. in Epiſ. ad Roma. C • p Lib. 1. Epiſt. 1. as C • rntliam. Auguſtine, wryting vpon the Euangell of ſanct Iohane. & in mony vther places. Thow ſal lykewyſe reid Chryſoſtome, Origene, not pretermittyng the godlie Byſchop and martyre Cypriane. Schortlie, luke all ye ancient fatheris (quha pieſis) thair is na purpoe thay treait of, quhilk yat ar mair plane in to, (aggreand all in ane opiniō) nor inuocatioun to be maid to ſanctis, faſting, accordyng to the godlie ordinance of the kirk, chaſtitie to be obſeruit and kepit, ſpecialy be preiſtis. Geue thair be ony man (as I thynk þair be mony ſpecialie of yir vagabund prechearis cumand but authoritie) quhilkꝭ beris diſdane aganis yir ſayingis: lat hym try ye contrar be ye word of God propirlie allegit, conforme to the interpretation of ye ancient fatheris (quhilk thay can neuir do) and lat nocht euery mā cry out iniuſtlie on ye godlie ordinances of the kirk (quhilkis euir hes bene obſeruit ſen the tyme of the apoſtlis to thir dayis) at his appetite, thrawand goddis word by ye godlie menyng of the ſamyn, to be ye ſcherld, and buklare to his luſtes and hereſiis. Walde GOD mē vnlearnit quhilkis ar growin ſua proude and curious, that thay wyll na wayis obey the kirk, wer habyll to reid the ſcriptures allegit be ſeditiꝰ dayis aganis the ordinances of ye kirk: & thairefter had iugemēt to cōfer the ancient fatheris in declaratioun of ye ſamyn: quhareby thay mycht ꝑſaue how wounderfullie thay ar abuſit.

¶ O gude Lorde quhat ignorance? quhat wycketnes? quhat myſcheiff? quhat abhominatiōn? quhat hereſeis ar croppin & regnis now in ye hartis of the fleſchelie, ignorant, & miſerabyll peple? Sua that thay quha wyl maiſt vylie ſwage þair fowle appetite be farſing of þair belleis in tymes forbiddin, proudelie diſſobeying authoritie, geuand oppin ſklander wt plane iniuryis incontrar the cōmoun weil: ar reknit to be maiſt godlie, beſt beſene in ſcripturis, doctores & antiquiteis: Ȝe & to be the verray mynȝeons of Chriſt. Is he nocht eſtimit to be ane verray bulwerk for ye defence of godis glore, quhilk wyl pertlie ſay (cōtrar ye kirk of GOD, & all ye ancient fatheris of the ſamyn) yt it is Ydolatrie to mak inuocatioun of Sanctis? Is it nocht thocht, yt ye preiſt monk or fleſchelye forloppin freir, followis treulie ye verray doctryne of S. Paule: quhilk is rynnegat fra his religioun, & makis ane monſterous mariage, and it wer wt ane Non? and ȝit he wyll ſweir, and ſaye, that all that he dois, is for the glore of God, & the libertie of ye Euāgell. ☞ O intollerabyl, blaſphematioun, fury, & wodnes. Now ar the wordis off ye cheiff apoſtole2. Pet. 3. Peter cū to in effect, ſayād, yar his deirly beluffit brother Paule, had wryttī mony thyngis, in ye quhilkꝭ ar ſū harde to be vnderſtand, quhilk mē vnlernit, & incōſtant ꝑuertis (as vtheris ſcripturis) to thair awin dampnatioun. Now may ye wordis of ye Propheit ꝓpirlie be applyit, ſaying, wa be vnto ȝow quhilk callisEſay. 5. the euyll gude, & the gude euyll, eſtimeing lycht to be myrknes, and myrknes to be lycht.

PERCHANCE Sum zelus mā hauynge pietie of ye pur miſerabyl pepyll wyl ſay quhat wōnder is it, albeit ye ſimple peple in yir vnhappy dayis be abuſit wt errourꝭ blyndit in ignorāce, drounit in vice? Is not hereſie precheit planelie but puniſchemēt be mē cūand but authoritie? & thay quha ſulde preche ye trew worde of god, ꝯfōrme to thair vocatiōn & leuyng quhilk thay haue thairfore, ar, (as ſayis ye Propheit lyke dum doggis,Eſay. 36. quhilkis can nocht bark) noder precheis thair ſelfis, nor cauſis precheyng ſufficient to be maid to reſyſte errouris: ar nocht thaye quha ſulde gyde the peple mair ignorante nor the ſimple pepyll ſelf? & quhate can cū of yat bot as ſayis our Salueour, quhē ye blynde ledis the blynd, baith fallis in the fowſie.Mat. 15. Ar thay nott oppin ſclanderaris of the cōgregatioun (for thee maiſt part) quhilkis ſulde be myrrouris of gude lyfe? ar nocht all eſtatisPſal, 52. derlynit fra the way, and wyll of the Lorde? Se we nocht daylie be experience, gyf ane Benefice vaick, the gret men of the realme wyll haue it for temporale rewarde (& ſua the prince is maid to be ſubiect to the vnreſſonable deſyre, of thame quha ſuld be ſubiectis to þair prince) or ellis þai wyl ſteir vp ſeditiō, be diſſ bedient contrar godis cōmand, ſerue as thay think gude, wt ꝑpetuale grudge, & diſdane? & quhē þai haue gottin the benefice, gyf thay haue ane brother, or ane ſone, ȝe ſuppoſe he cā nolder ſing nor ſay, noriſcheit in vice al his dayis, fra hand he ſal be montit on ane Mule wt ane ſyde gown, & ane round bonett, & than it is queſtioun, quhether he or his Mule knawis beſt to do his office. Per chance Balaames 〈◊〉 . 22 Aſſe knew mair nor þai baith. Quhat wounder is it (quhen ſick diſagyſit perſonages ar choſin to haue Chriſtis flok ī gyding) that ye ſimpyll peple be wickit, (as thay ar in deid) eſtimād vice to be virtew, & virtew to be vice? & nocht all anerlie ſick mē ar croppin in ye kirk be meanis of ſum wickit gret ꝑſonages: bot yu maye ſe daylie lykewyſe be experience, ane bairne, and ane babe, to quhame ſcarcelie wald yu geue ane fait apill to keip, get perchance fyue thouſand ſaules to gyde. And all for Auarice,1. Tim. 6. ye rute of all vice, yt þair parentis may get ye proffect of ye benefice to thare awin ſingulare ꝯmoditie, & the pure ſimpyll bairne ſcarſlie gett to bryng hym vp vertuuſlie, the cōuent and place quhare GOD ſuld be daylie honourit and ſeruit, gais clene to rewyne: end ȝit thay quha ar the proeuraris diſponaris, & vpſteraris of ſick monſterus farſſis to be in thee kirk of GOD, ar ye maiſt principalis cryaris out, on the vices of kirk men. Geue the kirk had the auld ancient libertie (as perchance ſuin tyme it had) yt ane Byſchop wer frelie choſin be his chapitre, y• abbot & prior be ye ꝯuent, & of ye ꝯuent: thā ſulde be qualifeit men in all the eſtatis of ye kirk: than ſulde all hereſeis be flemit, & the peple weill techeit. This wer the way to cū ī atIoh 2, 10. the dur to be ane miniſter in ye kirk of god, quhilk our Salueour ſpekis of: quhare now be tyrrannie, and Auarice (for the maiſte part) as it wer theuis, or brygantis we creip in at wyndois, or bak durris. And this (blyndit in Auarice) gret mē trowis to mak vp þair houſis be abuſioun of y• patrimony, and rentis of the kirk: quhilk but dout ſalbe vtter rewyne (albeit it be pleſand for the preſent) to mony gret houſis, beſydis the gret pertel & dainger, on ye latter day. ☞ The day, the day, yt terrible day ſall cum quhen the vnhappy Auaricius man ſall wary the tyme that euer he had the brother, or ſone, to quhame he bure ſic fleſchelie and vngodlie fauour, as to ſteir hym vp to be ane gydare, & rewlar of Chriſtis floke, quhilk culde not gyde hym ſelf: The malheurius prince ſall warie ye tyme yat euir he wes ſua miſcheantlie ſubiect to ye vnreſſonable deſyre of his ſubiectis: The miſerable ignorāt ſierit vp in authoritie ſall curs y• tyme that euir he tuke on hym y• charge, quhilk wes na wayis cōuenient for hym: in ye menetyme the pure ſimple peple ſua deirlie bocht be ye blude, & deith off Ieſu Chriſt our ſalueour miſerablie periſcheis, the kirk is ſclanderit, God is diſhonorit, all hereſyis, wickitnes, and vice regnis. As to me I wyl ſay na thyng: bot humelie beſeik the Lord God, tyl Illuminat ye hartis of ye Magiſtratis (ſpecialie quhilkis hes the authoritie to be the vpſteraris of faithfull miniſteris in the kirk of God) to prouide ſick qualifeit Paſtouris as wyll do conforme to thair vocatioun, & as may be to ye glore of God, exoneratioun of thair awin cōſciences, & thairis quha ꝓuidis thaim to haue authoritie, ād gouernment of Chriſtis flok. And als I beſei • y• leuyng god, yt thay quha ar all reddy miniſteris in the kirk of God (ſpecialie quha occupyis thee place of the Apoſtoles be office & authoritie) call to remēbrance the Seueir & rigorus ſentence off the Apoſtole, ſaying,1. Cor. 9. wa be vnto me, and I preche not.Ezec. 34. And als the wordis of ye Propheit ſayād, wa be vnto ȝow Paſtores of I ſraell, quhilkꝭ feidis ȝour ſeifis, & nocht my flok, Quharethrow the Paſtores doyng thair dett, and deuore to the ſimpyll peple cōmittit to thair cure, all Hereſeis, wyckitnes, and vice ſulde be ſuppreſſit: the kirk vnſclanderit, and GOD honourit, to quhame be glore for euir.

¶ Beneuoleut redare, as it hes pleſit God to geue ws grace, we haue anſwerit tyl al ye partis of ye argumēt abōe reherſit, & obiectit aganis our purpoſe. Firſt, quhare queſtioun wes: gyf thay quha cōuenit dewlie in generale conſalis had the ſpreit of god as had the Apoſtolis, or nocht? We ſchew the, that lyke as it wes neceſſare, yat ye kirk of GOD ſuld indure, and be gouernit ī faith and religioun to the glore of god, on to the end of the warld: Swa wes it neceſſare, that the gyft of the haly gaiſt ſuld indure, & remane wt the cheif miniſteris of the cōgregatioun (in doyng yat thing quhilk ryndit to þair office) to ye end of ye warld: cōforme to the wordis of our Salueour ſpekyng vnto his Apoſtolis in the perſonage of the reſt of the miniſteris of the kirk of god quhilkis wer to ſucceid in the apoſtolis place, ſay and,Ioh. 14. I ſall pray the father, and he ſall geue ȝow ane vther cōforter, quhilk may byde wt ȝow for euir, the ſpreit of veritie. Quhare queſtiōn wes, gyf thay quhilkꝭ cōuenit dewlie in generall cōſalis repreſentit the vniuerſale kirk of god, or not? I ſchew ye diuers reſſonis ꝑſwadyng the ſamyn, cōfirmand thame be plane teſtimony of ſcripture, inſafer as thay occupyit the place of ye Apoſtoles be office, & authoritie: (to quhame it appertenith as ye ſpeciale mēber of the cōgregatioun appoyntit be God, to tak ourdour in al materis doutſū concernyng ye faith) & als thair authoritie geuin thaim of god. wes, and is als ſufficient in all ſortis, as wes y• authoritie of ye preiſtis of ye Trybe of Leui: It followis weil, quhatſumeuir thing was done be the ſaidis miniſteris for ye weill, and quietnes of the cōgregatioun cōmittit to thare • ure, hade the ſamyn ſtrenth, and effect, that it had quhilk wes done be the Apoſtolis, or the miniſteris of ye auld law, for the quietnes of ye congregation cōmittit to thare cure. I gaue the lykewyſe iuſte occaſion to be oute of doute of that thyng quhilk wes done be thame quha cōuenit n generale counſalis, wtout reſpect of thare lyues: be reſſōn, yat albeit thay had bene vi • ius (as thay wer nocht) ȝit þair vice did na dirogationn, nor hynder to thair authoritie. Off this I gaue the diuers reſſonis cō firmand the ſamyn be plane teſtimonie off ſcripture, ſick as wes ofIoha. 14. Cayphas, and theMa • . 2. pretſtis in the auld law, quhilkis cōuenit at the deſyre of ye wickit kyng Herode, quha, nocht wtſtanding yat thay wer als wickit miniſteris, as euir wer in the kirk of God: ȝit thair vice did na hynder, nor dirogatiōn to thair authoritie, bot thay had ye grace of god to do yt thyng, quhilk ryndit to thair office. As towart the lawis, & cōſtitutionis maid be the kirk: confer thame wt the ſcripture (quha pleſis) treulie vnderſtand, conforme to the interpretatiō of ye ancient Fatheris, hauand cōſideratiō of the occaſionis, & circūſtances of ye tyme: I dar baldlie ſaye (cōforme to the doctryne of mē of godlie learnyng) thay ſalbe fundin aggreabyll wt goddis worde, diſponand euery chriſtiane man to be the mair habyll to keip the law of God. Thus hes yu iuſte occaſioun conforme to the ſcripture of almychtie GOD, reſſoun, and authoritie, to be ſatifeit aſſuritlie in al poyntis of ye argumēt aboue reherſit: nocht doutyng bot ye gentyl redare wyl tak in fauounrꝭ, albeit we haue bene prolirt in doyng the ſamyn, be reſſoun, that nocht onelye we anſwerit formalie to the four principall heidis of the argument, bot als to diuers vtheris doutis, cōmoun ſayngis, and opinionis quhair wt mē vnlearnit (for ye maiſt part) ar abuſit in yir vnhappy dayis, And now (conforme to our promeis) be the grace of God wyll we praceid on vtheris queſtionis mouit in the contrar of our purpoſe.

HEIR Efter followis ane argumēt mouit incontrar oure purpoſe on yis man̄. Quhairſūeuir ye ſpreit of God is, thair is treuth & verytie wtout repugnāce or ꝯtrarietie. Thair hes bene diuers generale cōſalis repugnant ane vnto ane vther, ſua yt ane hes ꝯdēpnit yat, quhilk ane vther hes approuin. Tharefore it followis yt ye gn̄rale ꝯſalis hes nott had ye ſpreit of god, nor ar ye ſpeciale member off ye ꝯgregatiō appoyntit be god to tas ordour ī materis of debait ꝯretnīg faith. For vnderſtādīg of yis purpoſe, yu ſaleſidder quhen ye miſteris in ye new law ꝯuenit ī gn̄ral ꝯſalis, þair wes twahedis ī ſpecial quhair of þai tretit: Ane wes to tak ordoure in materis concernyng religioun, ane vther to tak ordour in materis concerning faith. I cal materis concernyng religiōn, ceremonyes, •• u ••• ordinances or lawis maid be the kirk, geuād chriſtin mē occaſioun (as I ſchew the of before) to be the mair habyll to keip the law of god. I cal materis cōcernyng faith, interpretatioun of ye word of GOD, ſpecialie that is neceſſare to be knawin, & vſit for ane chriſtiane mānis ſaluation, as ar ye ſacramētis. As towart materis cōcernyng religioun, trewlie þair hes bene diuers generale cōnſalis quhilkis hes maid lawis & ceremonyes, mouit be the occaſioun of the tyme, and cōditioun of the peple cōmittit to þair cure, quhilkis, as ye tyme alterit, and cōditionis of the peple: ſua wes it thocht expedient be the kirk toA ••• . 15. alter ſum lawis & ceremonyis, quhilk argumētis na imperfection of ye generale cōnſalis. For quhy, almychtie god (quha is and euir wes patron of all perfectioun) maid diuers lawis, & ceremonyis, as his godlye wyſedome ād prouidence thocht expedient to his choſin peple for the tyme, quhilkis eferwart wer alterit,Actu. 15. cheangit, & ceiſſit as the occatioun ſeruit, as thow may cleirlie perſane baith in ye auld teſtamēt, & new. Swa thow may ꝑſaue yt it argumētis na imperfectioun, the alteratiōn of Lawis according to the diuerſitie of tyme, and condition of ye peple. As towart materis ꝯcernīg faith, luke all the generall counſalis fra the firſt to ye laſt, yt ſall neuir fynd yat euir ane hes exponit ane reſtimonye of ſcripture neceſſare to be knawin for ane chriſtiane mānis ſaluatiōn, quhilk ane vther hes exponit cōtrariuſtie: or ȝit diffinit ony thyng concernyng faith, quhilk hes bene cōdempnit, correctit, or repreuit be ane vther. Treuth it is, þair wes ane cōuentiōn of heretikis, quha cōuenit aganis the godlie counſale Nicene, to defend the errour of Arrius, quhilk wes neuir eſtemit worthie thee name of ane generale cōnſale, becauſe it wes not dewlie cōuenit. For quhy, Liberius wt the reſt off the godlie Byſchoppis (to quhame in ſpeciale it appertenit to tak ordour in all materis cōcerning the faith) planelie ganeſtude this wickit cōuentioun, quhilk wes haldin at Armmiū.Fccl hiſt Lib 10. Cap 1.21. And als thair wes mony of ye byſchoppis quhilkis wer ꝯuenit in yis wickit cōuentiōn, quha retreatit þair awin deliberatioun, quhilk wes neuir done be ye generale cōſalis dewlie cōuenit. Thare hes bene diuers vtheris cōuentionis of heretikis (quhilkꝭ heir to rehers wer ouer ꝓlixt) & hes euir bene cō dempnit be the godlie generale cōſalis. Attouir thair wes ane conſale haldin in Aphric, quhareinto Cypriane wt certane godlie byſchoppis conuenit,Hiſt. ece. Lib. 7. Cap 1.2. quhais opinioun for that p̄ſent tyme wes, that thay quha wer Baptizat be heretikis ſuld be baptizat agane. Notheles, þair wes ane generall conſale quhilk correctit the ſamyn, becauſe baptime takis not effect of the miniſter, bot of god al lanerlie. This conſale hald in in Aphrir, wes bot ane ꝓuinciale cōſale,Libr 2. Cen. 10. D •• a • iſt. quhais deliberatioun euer in materis cōcernyng faith (as ſayis the ancient father Auguſtine) is to be referrit to ye generale cōſalis. Ils yu ſall vnderſtand, yt the queſtion tretit in this prouinciale ꝯſale wes not towart ye interpretation of ſcripture: For quhy, the ſcripture makis na mētioun, quhether gyf þai quhilkis ar baptizate be heretikis, ar to be baptizat agane or not? Bot wes ane queſtiō of opiniōn, quhairinto mē in authoritie may ſpeik frelie (ſpecialie hauād apperāce as þai had, mouit on godlie zele aganis heretykis) ay & quhill the generale ꝯſale had tane ordour thairintyll. Thairfore this argument, & all vther ſiclyke makis na dirogation to the generale ꝯſalis: quha affuritlie in al materis pertenyng faith, neuir errit nor variit.

¶ Be the contrar, wyll yu cōſidder the iugemēt & doctryne of all ſic factius & curius men, as diſdanis to reſaue of ye kirk, the trew vnderſtandig of the miſteriis of goddis word ꝯforme to ye doctryne of the ſamyn, & thow ſall eaſilie ꝑſaue, that not allanerlie ar thay repugnant, variant, & incō ſtant in materis cōcernyng religioun: Bot lykewyſe in materis cōcernyng faith. The exemplis ar familiar tyll all mē quhilkis pleſis to reid and ꝯfer thair werkis. The firſt in thir dayis quhilk ſterit vp ſeditioun, refuſand ye iugemēt of ye kirk in materis cōcernyng faith & religioun, wes ane callit Martine Luther: quha wes ane Auguſtine freir, & lāg tyme þairefter maid an mōſterus mariage wt ane Non. Ane vther wes callit Iohane Oecolāpaudius Almayne borne: quha wes lykewyſe ane rynnigat monk fra his religioun. Thir twa ꝑrellus patronis of irregulare religiō ar als ꝯtrarius ſlkane to vther in declaration of diuers miſteryis of the ſcriptures neceſſare to be knawin for al chriſtiane mēnis ſaluatiō, as lycht to wyrknes. Amangis mony diuers exemplis, ane in ſpeciale wyl we cal to remēbrance: Luther declaring ye wordis of our ſalueour ī ye latter ſupꝑ, ſayād,In captiui tare Babilonica. This is my body, exponis yaun to be ſaid of ye verray naturale body of our ſalueour & na wayis to be ſpokin be ane ſimilitude: & in yt, he is ꝯforme to ye doctryne of ye kirk, & al the ancient fatheris of the ſamyn: Albeit vtherwayis he is alluterlie repugnant thairto. Oecolampaudius be the plane ꝯtrar exponis yir wordis of our ſalueur to be ſpokin be ane ſimilitude, & figure: quhairby he makis lytle, or na difference betuix this blyſſit ſacramēt & ſacrifice, and ye ſacramētis, and ſacrifice of the Iowis. Zuynglius, Melanchtone, Bucere, Bullinger, quha wer men in thir dayis quhilkis wer cheif ſteraris vp of ſedition aganis the kirk (reid thair werkis quha pleſis) yu ſall fynd thaim euir ꝯtrarius amāgis thaim ſelfis, in materis cō cernyng baith faith & religion. To verifie ye ſamyn yu ſal reid ane tractiue ſet furth be Melanchton, quha wrytis of the ſupper of the Lorde incō trar ye Anabaptiſtis: quhare he dois afferme planelie ye reale preſens of the blude & body of oure Salueour ī ye blyſſit ſacramēt of ye alter.Trac̄t. de cena domi ni. contrae Anabapti. And als ꝯdempnis ye opinion of al ſick as dois affirme ye wordis of our ſalueour, ſayād This is my body, to be ſpokin be a metaphore, ſunilitude, or figute. Forther he ſais planelie in ye ſam tractiue, yt it is gret fuillhardines, to ſet furth ony vther doctryne cōcernyng ye vnderſtandig of yis ꝓfōnd miſterie, nor ſic as hes bene approuin be ye kirk, of ald, affirmand that it wes euir the doctryne of ye kirk the Reale preſens of the precius bodye and blude of our Salueour to be in ye Sacramēt of the alter. And to appreue the ſamyn he callis to remē brance ye ancient fatheris of ye kirk, ſic as Cyrill, Cypriane, Chryſoſtome, Theophilact, & vtheris diuers. To ye quhilk opinioun of Melanchton: Zuynglius, Bucere, Bullinger, ar alluterlie contrarius. Luther efter lange diſputatioun quhilk wes betuix hym and Oecolampadius, & lykwyſe Bucere for ye vnderſtāding of yis miſterie, wrait diuers iniurius Epiſtolis incōtrar Bucere (quha wes ane Apoſtat a blak freir) and al quhilkis fauourit his opiniō affirmād þaim al to be heretikꝭ. Thay wrait agane affirmād Luther & al quhilkꝭ fauourit his opiniōn to beheretikis: as thow ſall cleiclie ꝑſaue in ane Epiſtle quhilk Luther wrait to ane call it Iohane Haruagius. Thairefter Bucere recantit his opiniōn and come to the opiniōn of Luther. Attour, nocht onely ar thay variand in declaratioun of the blyſſit Sacramētis: bot lykewyſe thay differ in ye noumer of thame: Suin ſayand, thair is bot twa, as did Luther, Sūyair is thre, as dois Melanchton ī his buke callit his ꝯmoun places. Swa yt thair is na certitude amangis thame, nolder to wart the noumer of ye ſacramētis, vſe, nor effect, nor ȝit in ye vnd̄ ſtādig & declaratiō of yame, ſpecialie of yis maiſt excellēt ſacramēt of ye alter, quhilk is ā • of y• maiſt effectuus ſacramētis, quhareby Ieſu Chriſt our ſalueour hes appoyntit ye fruct of his paſſioun & deith, to be aplyit and rene •• t in all chriſtin mē. Lykewyſe thay ar differēt in diners vtheris miſeryis of ye ſcripture. Luther in his wickit werk quhilk he maid aganis fre wyi, is als repugnant to Melanchton in his cōmoun places, and in his werk callit De Anima, ſpekād of fre wyl:In diſput. Lipſica. as blak toquhyte. Luther affirmand purgatory, is repugnād to al ye reſt. Attour, thir ſeditious men aboue reherſit, quha vendicatis þaim ſelfis ſo haue greter knawlege nor Chriſtis hale kirk, not onclie ar þai repugnāt ane vnto ane vthe: rbot alſua it wer ane mōſterus fars to cōſidder, how cōtrarius þai ar planelie euerlikane to him ſelf. Hes not Oecolampadius (quhais opinioun men in thir dayis prayſis ſua hichlie) alterit thryſe? Firſt he wes of the opinion of the kirk towart the vnderſtanding of the miſterie of ye ſacramēt of the altar, ſua lāg as he remanit in religioun: Thairefter he wes of ye opinion of Luther: Laſt of all, he wes of ye opinion of Beringarius: quha recantit his errour, & wes ye firſt ſterar vp of ye ſamī. How mony hundreth places Luther is cōtrarius to him ſelf, luke ye werk of Bunderius, callit Detcerio nugarum lutheri, & Malleum Iohanis fabri, and thow ſall eaſilie perſaue. Laſt of all ſtert vp ane callit Iohane Caluyne, ane frenche man borne, quha not allanerlie is cōtrarius to ye kirk of god, and all the ancient fatheris of the ſamyn: bot als he is repugnant in materis ꝯcernyng baith faith & religioun, tyl al ye reſt of thir factius mē aboue reherſit, īuentyng ane new factioun of his awin, quharethrow he wald be thocht ſingulare, (as he is in deid) for thair hes bene bot fewe wor (in all kynd of wickit opiniō) in ye hale warld. And to ye effect that the redare ſall nocht thynk that this is ſaid of diſpyte to geue fals ꝑſuaſioun, thow ſall reid ane werk of Caluynnis quhilk he callis his lytle buke of the ſupper of the Lorde:Libel. de ce na domini. quhare he reherſis ye gret cōtrauerſie quhilk wes ane langtyme betuir Luther, Oecolāpadius, Zuyngliꝰ, and Bucere for the vnderſtanding of ye ſacramēt of the altare: & thow ſal ꝑſaue yat he ſayis planelie, yat Luther exponis this miſterie of the ſacramēt falſue, ad yat Oecolampadius, Zuynglius, & Bucere, recheit nocht the hale treuth, & veritie, towart the rycht vnderſtanding of this ſacramēt. Thairefter he geuis his awin iugemēt, quhilk is ꝯtrarius to al ye reſt: affirmyng ye ſamyn but alder ſcripture or doctor. And thairfore, is deir of ye reherſing, becauſe it wes euir miſknawin to the kirk of god, and all the ancient fatheris of the ſamyn. Maruell nocht (beneuolent redare) off yis gret variance of opinioun quhilk is and euir hes bene amāgis thir ſeditius men in thir dayis: for this hes bene euir ane famiſliar falt to al heretykis, quhilkis refuſit the iugemēt of the kirk in declaratioun of the miſteryis of goddis word, as we reid of diuers ſectis amangis ye Arrianis, Anabaptiſtes,Hiſt. eccl. Capi. 25. Libro. 10. & Manacheis, ane, cōtrarius to ane vther. And not wtſtanding of this gret variance of opinioun quhilk euit hes bene amangis al heretykis in all aegis, ȝeris, & tymes: Ȝit thair is ane graceles grace quhilk followis þaim al, quhilk is, yat thay aggre vniuerſalie in ane opinion, to cry out wt oppin chaftes on ye halie ꝯſalis, cum as y• Iowis cryit al wt ane voce to crucifie Chriſt.Mat. 27 Ioha. 19. And that, nocht wtout cauſe (as I ſchew the off before) for gyf the declaratioun of goddis word, wer reſſauit cōforme to the interpretatioun of the generale cōſalis, (as thay aucht & ſulde be of reſſoun) than ſall na priuate factius mānis opiniō nor vaine glore, (quha wald be thocht ſingulare īhis awī opiniō) haue place. And notheles that the fructe of thair doctryne declaris ſufficietlie ye gret imperfectioun of thair beleue and opinioun, ȝit pairtlie but ſchame wyll thay allege, that the trew faith and kirk is wt thame onelie. Be the cō trar, all men of godlie learnyng hes euir cōſtantlie affirmit, that the ancient fatheris (quha cōuenit dewlie in generale cōſalis) had euir the trew faith, cōforme to the doctryne of the Apoſtlis diſcending fra tyme to tyme, repreſentand the vniuerſale kirk of God and congregatioun.

❧ And als thaye did big firmelye on that ſure roke & fundament, that Ieſu Chriſt our ſalueour is the ſone of God, ſecunde perſone in diuinitie, redemar of the warld. Now wyl I appele ye cōſeience of the ineffectionat & godlie redare diligentlie to ꝯſidder: quhilk of thir twa biggis maiſt trewlye, and maiſte Godlie coforme to Goddis worde on this fundament? quhair neuir twa of thir ſeditius mē agreis togidder, nor ȝit ane of þaim wt hym ſelf: nocht ouelie in materis ꝯcerunyng religioun, bot als in materis cōcernyng faith? or yt ancient fatheris (beyng dewlie conuenit in generale cōſalis) quha neuir variit, nor wer repuguāt nolder ī matis ꝯcerning faith, nor religioun? Geue thair be ony mā offendir wt thir ſaying is? lat hym mark ye text or place of ſcripture neceſſare to be knawi for ane chriſtiane mānis ſaluatw̄, quhairſu neuir ane generale cōſale dewlie cōuenand is repugnant ane vnto ane vther ī declaration of the ſamyn, quhilk I am ſure he ſall neuir fynd, ſpecialie in declaration of ye miſteriis of ye blyſſit Sacramentis.

NOVV wyll I ſpeir ane queſtiō at ony vaine mā in yir dayis, quhailk refuſis ye doctryne and iugement pof the kirk in declaratioun of the miſteriis of the Scripture, and is led with euerye wynd, fallin precheair, and doctryne quhair iugemēt wyll he follow? wyll thow follow Luther? Oecolāpadius wyl ſweir and ſaye, that thow art clene out of the way: For quhy, his doctry he is alluterlie repugnant to the doctryne of Luther in declaratioun of diuers places of the Scripture neceſſare to be knawin for ane chriſtiane mannis ſaluatioun, as I ſchew the off before. Wyll thow follow Oecolāpadius? Melanchton wyll ſay, thow art led with the ſpreit off crrour: For quhy,In Lib. de cenae. Domini conra Anabaptiſt. luke Melanchton (quha plelis) in his werk abōe reherſit, & als in his werke callit his commoun places, and thow ſall perſaue hym fer different fra ye opinion of Oecolampadins, Zuynglius, & Bucere, in declaration of ye Sacrament of the altar, & mony vther purpoſis cōcernyng baith faith and religroun.Melanch. In Locis Theo. Baſil. anno. 1546. Impreſſ. Wyll thow follow Melanchton? Caluyne wyll ſay thow art not faſt in the farth: Becauſe thay differ towarte ye vnderſtanding of faith & workis, ather partiis allegeand ſcripture aſſuritilie for thanim. Wyll yu follow Caluyne? al ye reſt wyll ſweir and ſay, yat thou art ane cōdempait heretyke: For quhy, he is contrarius to all the reſt, in materis concernyng baith faith and religion, as I ſchew ye of before. Thus, geue thow wylbe ane heretyke, as I wald ſay, geue thow wyll māteyne wt pertinacitic, and induritues, and 〈…〉 opinion incontrar goddis worde and the kir • , quhame wyll thow follow? Wyll thow follow the ſcripture onelie? thow art nocht abyll tyll explore and ſcik out the profunde knawlege of ye miſteriis of ye ſamyn, be thy awils priuate laubouris. Thairfore vaine man recant for ſchame, recant as thow luiffis the ſaluatioun of thy awin ſaule, and returne to the godlie doctryne of the kirk, to quhame it appertenis onelye (and that be the ꝓuiſioun of almy chtie God) to tak ordour in declaratioun of all the miſteriis off goddis worde neceſſare to be knawin for thy ſaluatioun, and all chriſtiane mānis: cōforme to the ſayng of S.Libro. 2. contra domatist. ca. primo. Auguſtine, affirmand ye authoritie of ye generale counſales, to be preferrit to ye iugemēt of ony ane perticulare Byſchope, or ye cō ſale of ony ane particulare regioun or countre. Thairfore leue the iugemēt of thir inconſtant, ſeditius priuate men and all vtheris quhilkis fauouris þair factiōn, quha ar to be rekuit (as ſaid the apoſtolie) in the noumer of thame that paſſie fra ws,1. Ioh. 2. bot thay wer nocht of ws, inſafer as thay ar deuidit fra the kirk of God in materis concernyng baith faith and religiōn. It may be ſperit, quhat wes the cauſe that thirſeditius men aboue reherſit, wer ſua cōtrarius amangisyame ſelfis, and fell in ſua gret erroutꝭ in declaraioun of the miſieryis of the ſcripture: For cōſidderatioun of this purpoſe, thow ſall tak exemple be ye Sone, quhilk furthſchawis the way tyll all thyng ī erth: Nochtheles, gyf thow wyl luke cōtincuallte in ye Sone, and not vſe it moderatlie, and temporatlie as God and nature hes appoyntit: but doute it ſall mak the blynd, Swa curius men (quha ꝓudelie thynkis thay wyll explore the knawlege of the ſcripture be yare awin priuate laubouris, and wyll nocht accordyng to the ordinance and prourſioun of God, moderatlie and temperatlie reid ye ſcriptures, reſſauyng ye vnderſtanding of ye miſteryis of the ſamyn) as the kirk hes euir techeit thame) fallis in gret errourꝭ and ar maid blynd in thair faith. Thairfore ſaid the excellent clerke Eraſme. In al materis difficile and obſcure pertenand ye faith he wald refuſe his awin iugemēt,Epist. ad inferiores germanie. eccliſiast. and all vther priuat mannis (how godlie or weill learnit that euir he wer) and ſubmit hym ſelf to ye iugemēt of the kirk. Attour, the godlie docteres approuin be ye kirk, red ye ſam ſcriptures quhilkis thir ſeditius men red, and ȝit thay tuke contrarius iugementis of the ſamyn, as thow maye perſaue towart ye vnderſtanding of ye wordis of the Apoſtole, ſaying, thair ſall cum in the latter dayis quhilkis ſall forbide Mariaige,1. Tim. 4 and to abſtayne fra meatis quhilkis God hes creat: þair is nane of ye doctores (luke al thair workis quha pleiis) takis occaſioun of this paſſe of ſcripture, or ony vther, to contempne ye ordinances of thee kirk, & now diuers mē quhilkis redis the ſamyn ſcripture, contempnis planelie ye ordinances off the kirk, and fyndis efter thair rugemēt that this text a •• ne reherſit, and mony vtheris, ar expreſſe ananis the ordinances of the kirk, Quhat is the ſauſe of this? bot that thay reid nocht the ſcripiure hauand ſiclyke godlie mynd and intentioun as had the ancient fatheris, quha euir red the ſcripture, to geue thame occaſion to ſuppres the deſyris of the fleſche: and now men in thir dayis redis the ſcripture (as ye experience daylie techeis ws) to ſe quhat places thay maye thraw to thair awin appetit, by the godlye meinnyng of the ſamyng, makand this text of the Apoſtole, and diuers vtheris, ſchetld and buklare to thair luſtis & hereſiis. As be exempyll, thow ſeis be experience yt the Soune wyll melt the waix, and hardin the clay. This cumis nocht of the diuerſitie of the nature of the Sonne, bot of the diuerſitie of the nature of tha thyngis quhairupon the Sone ſchynis. Swa this diuerſitie of opinioun proceadis of the diuers intentionis off men quhilk is redis ye ſcripture, and nocht of the ſcripturis ſelf. Thairfore we may be aſſurit, quhaſū euir redis the ſcripture older to ſeik ye libertie of his fleſche, or ȝit his awin glore (contempnande the ingement of the kirk towart the vnderſtandyng of ye ſamyn) he ſal haue ſick proffeit be it (albeit he wer of neuir ſwa gret learnyng) as hade the deuyll,Mat. 4. quha familiarlie ſpak and reſſonit wt our Salueoure, and ȝit the proffeit or knawlege quhilk he had be ye ſamyn wes lytle or na thing, bot paſſit away with confuſſioun, fruſtrat of his pretence.

TO GEVE ye redare iuſte ꝑſuaſioun to conſidder, how neceſſare it is to lein to the iugement of ye kirk ī al materis ꝯcernyng baith faith & religioun: yu ſall vnderſtand yat þair is diuers thyngis quhilk we mon beleif (geue we be faithfull chriſtiane men) albeit thay can nocht be prouin be expreſſe teſtimonyes of Scripture, bot techeit ws euir fra tyme to tyme, ſen the tyme of ye apoſtlis to yir dayis be ye kirk. As be exemple: Baptiſing of barnis as ſais S. Auguſtine likewyſe Origene,Contra do natiſt. lib. 4. Orige. in capi. 6. ad Roma. is ane traditiōn of ye apoſtolis, & is not expreſlie ꝯtenit ī ye ſcripture. I beleue gyf it had bene in ye ſcripture, thir ancient fatheris quha beſtowit al þair tyme in cōtineuale redyng of ye ſamyn, wald haue ꝑſauit it als ſone as ony vtheris quhilk ſayis ye ꝯtrar in thir dayis. Melanchton in his cōmoun places lykewyſe aſcriues ye ſamyn to the tradition of ye apoſtlis, & ye vſe of ye kirk, & ſua dois Bullinger ī his wickit werk dedicat to ye kyng of Ingland.Ad Eduar dum. 6. Reg. ang. Attour, is he to be eſtimate as ane chriſtiane mā, quhilk walde deny (as did Neſtorius) ye blyſſit virgine Marie to be ye mader of God & mā?Trip. hiſt. Liber. 12. Cap. 4. And ȝit it can not be ꝓuin be erpres teſtimony of ſcripture. Is he not to be • imit as ane heretike, quha walde denye the blyſſit mother of Ieſu Chriſt our ſalueour to be ane per petuale vgine as did Heluidius? And ȝit we half na plane ſcripture for it. But doute S. Hieron • (quha wes ane godlie doctor euir approuin be ye kirk) eſtimes hym ane heretike: & for that errous in ſpeciale, of his vngodly iniuris aganis yt elect & choſin ſpous of ye halie gaiſt. Attour, is he to be eſtunit ane chriſtiane man quha walde denye ane word of yir ꝓpoſitionis followand? The father, the ſone, ye haly gaiſt, ar thre diſtinct perſonis in ane godhed. The ſone, ſecund ꝑſone in diuinitie, is generate wtout begyanīg wtout endīg, equale with the father in diuine nature. The haly gaiſt pcedis of baith, thride ꝑſone in diuinitie, equale wt the father & ye ſone: and ȝit euery thride worde thairof is nocht expreſiie centenit in ye ſcripture: bot as the kirk hes techeit ws conforme to ye ſcripture. Ferther, is it not ane article of our beleue, that our Salueour paſſit to the hell? And ȝit it is nocht eaſie to be prouin be plane teſtimonyis off Scripturis.

¶ For concluſioun geue ony wickit mā walde deny the Euangell of ſanct Iohane to be autentik ſcripture (as we reid of ane wickit heretyke, callit Marcion, quha denyit diuers of ye Euangellis: Manacheus refuſit al ye auld teſtament, Luther now in our dayis repellis the Epiſtole of ſanct Iames and ye Apocalipſe of S. Iohane,) be quhat meanis wald thow ꝑſuade to the cōgregatiōn, ſick-ſedicius mē to be heretikis, and thair opinioun to be cōdampnable? Trewlie thow can nocht preue the Euangell of S. Ihone to be autentyke ſcripture be vther ſcripturis: For quhy, thair is na vther ſcripture quhilk makis mentiō of it,Hiſt.eccl. Libro. 3. Capi. 25. becauſe it wes wryttin lang efter all the reſt of the ſcriptures. Attour thair is contenit in the ſaid Euāgell of ſanct Iohane, quhilk is nocht cō tenit in the reſt: Sick as towart ye deuine nature of our Salueour: The raſyng of Lazarus fra deith to lyue: and that out Saiue our thryſe eſter vther cōmendit his floke to S. Peter, wt vtheris diuers not able purpoſis. Wyll thow ſay, that it is godlie in the ſelf, and thairfore ſulde be reknit. as autentik ſcripture? thy argumēt ſeruis of nocht: becauſe nocht euery godlie thyng quhilk is wryttin ſulde be reknit as autentik ſcripture. Wyll yu ſay, that the ſpirite of God techeis the inwartlye to beleue yt the Euāgell of S. Ihone, is autentik ſcripture, & the trew worde of God? I wyll ſpeir at the, gyf that be ſufficient argumēt to ꝑſuade ye hale cōgregation, & cōfounde heretykis quhilkis wald ſay the cōtrar? This may we ꝑſaue (gude redare) how neceſſare it is to beleue & leyn to the iug emėt of ye kirk, in mony diuers thingis neceſſare to be beleuit, & ar nocht expreſlie cōtenit ī ſcripture, nor hable to be collectit of ſcriptures. Thair for ſaid the ancient father S. auguſtine,De preſcr ip. Heret. that he walde nocht beleue the Euāgell except ye authoritie of the kirk hade mouit hym ſua to do: as he wald ſay, he wes nocht habyll to knawe quhilk is the Euangell, bot gyf the kirk had techeit hym. Hauand cōſideration (beneuolent redare) of yis daingerus tyme, quhairinto mē ar ſwa ꝓcliue to fals & wickit iugemētis: heir wyll we ſchortlie declare our mynd towart ye authoritie of the ſcripture, & the kirk, as we haue learnit of mē of godlie doctryne & gude lyfe. Becauſe ꝑchance ſū mā wyll falſlie collect of our ſayingis aboue reherſit, that we auance the authoritie of ye kirk ſua hichlie, that it extenuatis & obſcuris the glore of goddis worde, and trewlie we mene na thing les. For ꝯſideration of this purpoſe thow ſal vnderſtand, that thair ar diuers opinionis heirinto. Sum mē raſchelie aſcryuis to ye ſcripture, it quhilk is not to be aſcryuit thairto: Sick as to mak the ſcripture iuge quhenſūeuir queſtioun, or debait ryſis for the vnderſtanding of the ſamyn. Sum ſuperſtitius mē aſcriues that to ye kirk, quhilk is aganis all veritie, affirmand the ſcripture to tak authoritie of the kirk, quhilk but dout takis authoritie of the haly gaiſt onelie. Treuth it is, the kirk teſtifeis to the cōgregatiō & certifiis, quhilk is autentik ſcripture, quhilk is nocht: quhilk argumētis nocht that the ſcripture takis authoritie of the kirk. Tharefore the ſcrpture is nocht trewe becauſe the kirk hes approuin it, bot becauſe the ſcripture in the ſelf is trew, it wes and is neceſſare to ye kirk to appreue ye ſamyn. As be exemple, ſanct Ihone Baptiſte teſtifiit that Ieſus Chriſte our Salueour is the Sone of God, redemare of the warld, quhilk he did be the inſpiration of the haly gaiſt: Notheles our ſalueour tuke to authoritie of S. Ihone, bot the father of heuin onelie: Sua ſall thow cōſidder, that the kirk off god geuis nocht authoritie to the ſcripture, bot be inſpiratioun of ye haly gaiſt teſtifyis, and makis manifeſt to the cōgregatioun, quhilk is autentik ſcripture, quhilk is nocht, and ſua ye kirk of god, and the ſcripture, ar neuir cōtrarius. Treuth it is ye kirk of God extendis to mair nor is expreſlie cō tenit in ſcripture quhilk al chriſtiane mē behufis to beleue, as I haue ſchawī y• alreddy. Perchāce thow wyll ſay, that the kirk hes na power forther nor is contenit expreſſie in the ſcripture. Becauſe ye ſcriptureApoc. 22. curſis hym quhilk • kis or paris to ye word of God. Firſt yu ſal vnderſtād, that yir wordis ar mankitlie allegeit & falſlie applyit, becaus thair is nocht in al the ſcripture ſick ane worde as eking and paryng to the word of God. And als yu ſall vnderſtand, that it is nocht eking nor paring to ye worde of God, trewlie tyll expone & interpreit the ſamyn, nor ȝit to mak lawis agreable with ye law of God, as the kirk dois: For we haue that ye ApoſtolisActu. 15. 1 Cor. 7. & n. maid lawis quhilkis wer nocht expreſlie cōmandit be God. Thairfore thow redis neuir that our Salueour forbad to belcue, or vſe ony lawis bot thame quhilkis wer to be cōtenit in the Euangell, or wrytin ſcripture. This yu maye perſaue yat the authoritie of the kirk extendis to mair nor is expreſlie cōtenit in ſcripture, quhilk argumentis nocht repugnance: For quhy, ye kirk wes lang or euir thair wes ony wryttin ſcripture, bot it quhilk wes wrytin in ye hartis of godlie mē.

¶ Forther thow ſall conſidder, that albeit the authoritie of the kirke extendis to mair nor is expreſlie contenit in the ſcripture (becauſe thai ar diuers thingis quhilkis we ſuld beleue and ar nocht contenit in ſcripture) nochtheles, the ſcripture & kirk, ar baith alyke trew, equale of ſirenth, power, and dignitie, gouernit euir with thee ſamyn ſpirite of God. To veufie thee ſamyn, it is manifeſt that the apoſtolis reſſauit þair authoritie of Ieſu Chriſte lang or euir thair wes ony wryttin ſcripture of the new teſtament:Ioha. 20. Mat. 15. Tharefore ye Apoſtolis in the ſentence quhilk thay ſend away with Paulus and Barnabas to the gentyles, declaryng thair determination towart circū ciſioun ſais planelie:Act. 15. It hes pleſit the haly gaiſt and ws. Quhareby thow may perſaue, that thee Apoſtolis had authoritie of the haly gaiſt onelye, and all vtheris quhilkis ſuccedit in thair place; Nochtwithſtanding that thaye wer ſterit vp tyll authoritie be man. For concluſion, lyke as it appertenis to the kirk of God to diſcerne, quhilk is the trew and autentik ſcripture of God, quhilk is nocht: Sw • it appertenis to ye kirk to diſcerne, quhilk is the trew vnderſtanding of ye ſcripture, quhilk is nocht, according to the doctryne of all men of godlie learnyng.

¶ Tharefore we neuir ſay in all our lytle tractiue, that the kirk is iuge to the ſcripture, bot yat the kirk is iuge to diſcene quhilk is ye trew ſcripture of God, and to mak manifeſt to the congregatioun ye trew vnderſtandyng of the ſamyn, (quhenſumeuir queſtioun or debait ryſis for the trew Scripture, or vnderſtandyng thair of) and ſwa the kirk hes and euir hade this authoritie off our Salue our and thair into is gouernit be thee inſpiratioun of the halye Gaiſt, conforme to thee inſtructioun hade be the ſcripture, as the trew euident, and faithful wytnes berar of ye wyll, and mynd of the Lorde, & this (to my iugemēt) is ye rycht vnderſtandyng of the authoritie baith of ye ſcripture, and of the kirk of God cōforme to goddis worde, and all reſſoun.

AS IT HES pleſit God to geue ws grace. we half ſchawī gud wyl (beneuolēt redar) accordyng tyll our promeis & ſobir knawlege, geuand iuſt occaſion tyl euery chriſtiane mā (quhilk is of godly and temperat iugement) to be ſatifeit aſſuritlie in al the poyntis cō tenit in the tytle of our tractiue, be reſſoun þat we haue declarit (conforme to the ſcripture of almychtie God, auld teſtamēt & new, and als ꝯforme to the experience of the tyme euir ſen the tyme of the apoſtolis to thir dayis, to gidder with ſufficient reſſonis and authoriteis of the maiſt excellent men of godlie learnyng & gude lyfe, quhilkis euir wer miniſteris in Chriſtis kirk and cōgregatioun) the nerreſt and onelie way to eſtablieſhe ye conſcience of all chriſtiane mē in al materis of debait concernyng faith and religiōn. The meanis and way we ſchew the lykewyſe, quhilk wes becauſe, that all queſtioun and debait (for ye maiſt part) quhilk is or euir hes bene mouit in the congregatioun for materis doutſum cōcernyng thee faith, rais, for the vnderſtandyng of ye ſcripture, and nocht for ye ſcripturis ſelf. Thairfore, neceſſare it wes to haue and knaw the iuge appoyntit be God, to diſcerne ye trew vnderſtanding of the Scripture fra the wrang. As towart the iuge, we ſchew the (conforme to Goddis worde trewlie allegeit & al gude reſſoun) that we ar conſtraynit, aſſuritlie to beleue the generale counſalis dewlie conuenit, to repreſent the vniuerſale congregatioun and kirk of God, quhairby all the reſt of the membris ſulde be pacifeit, and ſatifeit in conſcience, in all the ſecretis of ye ſcripture neceſſare to be knawin for ane chriſtiane mannis ſaluatioun, and all vther doutis concernyng faith and religioun, as the onelie iuge prouidit be God, takand virtew, power, & authoritie of almychtie God, vtherwayis tyl oppin ane plane port, tyl al ye errouris quhilkis euir hes bene ſen the tyme of ye Apoſtolis to þir dayis, and euery man to tak quhat opinioun he pleſis, leuand in perpetuale contrauerſie & debait for the faith. Now ſen we ar certifiit aſſuritlie, quha is ye iuge: lat all chriſtiane mā (quhilk is in dout) haue refuge to the iuge wtout curius or forther reſſonyng to be ſatifiit ī his doute: & be this meane and way (quhilk is ꝯforme to goddis worde and al reſſoun) It ſalbe eaſie tyl all men to be ſatifiit aſſuritlie in all materis doutſum concernyng the faith and religioun of all chriſtiane men: quhilk hes bene prouidit fra thee begynning, for the gret weil, and quietnes of ye hale congregatioun, be our heuinlie Father, To quhame with the Sonne, and halye Gaiſt, be prayſe honour, and glore, for euir, and euir.

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