Answer to the Tractive by Master Kennedy, Conclusion 2 – Lesson 2
Heir followis M. Q. Confirmatione of his concluſione, groundit (as he alledgis) on the Fyftene Chapter of the Actes: as efter followis. &c.
For fardar confirmatione of our purpoſe thow ſall marke it that is wryttin in the 15. of the Acres of the Apoſtles, as after followis.
AND Certane men quhilks come fra Iowrie, and teachit the brethern, except ȝe be Circumciſit efter the maner of Moyſes, ȝe can nocht be ſauit. Nocht ane lytle ſeditione being mouit to Paule & Barnabas, aganis thaim, than thay decern…, that Paule and Barnabas, and certane vthers of thaim ſulde paſſe to Ieruſalem vntounto the Apoſtles, and Eldars, about this queſtione. Quhen thay war cumin to Ieruſalem, thay war receauit with the Congregatione, and Apoſtles, and Eldars.
Than raiſe certane of the Sect of the Phareſeis, quhilkꝭ did beleue ſaying, that it was neidfull to Circumcide thaim, and to command thaim to keip the Law of Moyſes: and the Apoſtles and Eldars, come together to reaſone vponupon this mater. Quhē thare was mekle diſputatione, Peter raiſe vp & ſaid vntounto thaim ȝe men & brethren, ȝe knaw quhow lang quhyle ſyne, God cheſit amangs vsus, that the Gentiles be my mouth, ſoulde heare the worde of the Euangel, and beleue. (And efter followes the ſame Text,) and quhen thay held thare peace, Iames anſwerit ſaying, ȝe men and brethren harkin on to me, Symon tauld ȝow, quhow God at the beginning viſeit the Gentiles, to receaue thaim, ane peple in his name: to this aggreis the words of the Prophete, as is wryttin: efter this wyll I returne againe, and big the Tabernacle of Dauid, quhilk is fallin doun (and efter that Iames had cytit, & conferrit the Scriptures, it followis in the Text.) Quharefore I Iudge that we trouble nocht thaim, quha fra amangs the Gentiles, ar turnit to God, bot that we writ to thaim, that thay abſtene fra fylthines of Idols, fra Fornicatione, fra it that is wyrreit, and blude.
Beneuolent Reader, giuegive thow diligentlie wyll marke & conſidder the wordis aboue rehearſit. Thow ſall fynde & perceaue diuers godlie and proper Leſſons aggreable for the eſtableſing of our purpoſe. Firſt thow ſall mark and conſidder, that albeit Paule, and Barnabas (as the Scripture teachis vsus) war twa Apoſtles appoyntit be God to be Prechours, to the Gentiles, and that thay had the Spirit of God, to preache ſhe treuth and veritie (as Paule him ſelf teſtifeis ī mony places) ȝit wald thay nocht be ſa bauld, as priuatly to decerne vpone the queſtione mouit in the Congregatione, vntounto the tyme thay com to Ieruſalem, quhare Peter the cheif Apoſtle, was with the reſt of the Apoſtles, and Seniors. Be this example of Scripture, we ar ſufficiently inſtructit, na priuate nomber (quhow godly or weill learnit that euer thay be) to be ſufficient, or ganand to take ordoure in maters concerning Faith, and Religione.
And als we may perceaue, quhow vaine and vncertane is the Iudgemēt of mony ī thir dayis, that fouliſhly followis and addicris thaim ſelf to the wickit opinione, of ſum priuate factious men, towart the interpretatione of the Ancient generall Councels, to quhom it appertenis (be the ordinance of Almichty God) till interpret Scripturs. &c.
M. Iohne Dauidſonis Anſwer, to M. Q. Firſte Leſſone, that he hes collectit of the Text foreſaid.
OF M. Q. Leſſone and exemple, quhilk he inferris of the foreſaid Text, I hauehave learnit twa Leſſonis, quhilk being ſchawin, I ſall heirefter declare God willing, that he hes nocht markit, and gatherit ſa well of this Text his leſſone, as he beleuis. And my Firſte Leſſone, is this, quhare he ſayis, that the Apoſtles, Paule and Barnabas, appointit be God, hauing the Spirit of God, wald nocht tak on thaim to decerne priuatly vponupon the queſtione monit in the Congregatione, vntounto the tyme thay come to Ieruſalem. I learne than, that the Papis, quha is na Apoſtles, bot men wanting the Spirite of God, hes bene in the wrang, this mony hundreth ȝeris, taking on thaim to decerne maters of Faith, and all controuerſeis in Religione: quhom I beleue M. Q. will hald to be na general Councell. ¶ My Second Leſſone is, quhare he hes learnit be this example of Scripture, that na priuate nomber, quhow godly and weill learnit that euer thay be, to be ſufficient to tak ordour, in maters concerning Religione, and Faith. I learne gif his Leſſone be trew, that all the Doctours hes labourit in vaine, quhais labours was principally, to hauehave had the trew vnderſtanding of the Scriptures, and Hereſies ſuppreſt, quhilk was nocht els, bot to tak ordour in maters concerning Faith, and Religione. ȝea, and I am aſſurit, that thare was neuer ane Councell, that diſputit ſa quickly, be the ordinarie meanis (quhareby God geuis the vnderſtanding of his word) aganis ſa mony errours and Hereſeis, as ane Doctour Auguſtine hes done, and vther priuate men. Quharefor, gif M. Q. will accuſe men of fouliſhnes, for following of priuate writars, efter his warldly Iudgement, I beleue thare warldly foliſhnnes, ſalbe wiſdome before God. And quhare he callis thaim factious men, becauſe thay will not ſubſcriue to Scripturles Councels, as he do is. I wald he conferrit the new writars, with the auld writars, and Councels: and I dont, not, bot he ſall finde als quick declaratione of Scripturs in the new w… tars workis, as in the auld writars, or thare Councels: A… for the veritie of this mater. I app…ill to his awin conſcience, Read, and conferre thaim together, quhen he liſt. Now … he hes nocht markit well his Leſſone, I proue on this man….
Paule writing to the Galathianis. 2. Cap. ſayis. Efter fourtene ȝeir, I went vp to Ieruſalem with Barnabas, and tuik with me Titus alſo. And I went vp be Reuelatione, and conferrit with thaim the Euangeli, quhilk I preach amangis the Gentiles. Hierome wryting on this Text, affirmes this Iournay of Paules to Ieruſalem, to hauehave bene, quhen the diſputatione, for the aboliſhing of the Ceremoneis of the auld Law was had, betuix the beleuers of Antiochia and the Iowes And ſwa being as Hierome affirmes, quhais ſaying I beleue M. Q. will nocht put in dout. Than be this foreſaid Text, we may cleirly ſee, that Paule and Barnabas, went not vp to Ieruſalem, as doutſum of the thing, quhilk he had preachit ane lang tyme, to the Antiochianis that beleuit, quhilk was, that it was nocht neceſſare, to thaim to be circumciſit for thare Saluatione. Bot becauſe thare was ſum of the Brethren in Antiochia, that doutit gif that Paulis doctrine was trew or nocht.
Thay hearing ſum fals brethren, aduerſours to Paule, quha vnderunder the culloure and name of the Apoſtles, that was in Ieruſalem, preachit that it was neceſſare that the Gentiles that beleuit in Antiochia, ſould be circumciſit, and that the doctrine of Paule, was contrare to the doctrine of the Apoſtles in Ieruſalem, quhilk mycht hauehave cauſit men of ane ſincere Faith, to hauehave doutit, hearing the doctrine of the principall Doctours diſaggre: he aſcendit to Ieruſalem. And I conferrit (ſayis Paule) the Euangel with thaim, that I preach to the Gentiles, quhlk as Hierome notes on this worde, is, quhen thay things that we knaw, we conferre with ane frend. And, as in his boſum, we lay it, that thay things that we knaw, with ane vniforme Councell may be approuit. Tharefore, be Hieromes ſayings we may vnderſtand, that he aſcendit nocht, that the reſt of the Apoſtles ſould hauehave teachit him: For it is ane vther thing to conferre, and ane vther thing to be teachit, for betuix thaim that conferris, thare is equalitie, and betuix the Teacher, and him that is teachit, thare is inequalitie.
Quharefore he aſcendit to rehears, that quhilk he had teachit: to the effect, that thay of Ieruſalem mycht ſubſcrine to the treuth with him. Nocht that his preaching, quhilk was the veritie of Gods worde, nedit the conſent or witneſſing of men, (for he ſchawis, it already to be confermit be God: in ſa far, as he aſcendit be Reuelatione) bot that he mycht hauehave ane teſtimoniall of the haly Spirit, and Apoſtles, that was thare, to make it manifeſt to the warld, that it was na vther thing that he teachit in Antiochta, bot that the haly Spirit and the reſt of the Apoſtles, had approuit be thare teſtimoniall, be the quhilk, gif that Paules aduerſours had obiectit efterwart, circumciſione to hauehave bene neceſſare to the Gentiles that beleuit, be reaſone thay mycht hauehave ſaid againe, that the Apoſtles had ſwa teachit in Ieruſalem, that this teſtimoniall of the Kirk of Ieruſalem, quhilk was in ſindrie places deuulgate, mycht hauehave conuictit thaim of falſet. And be the ſame teſtimoniall, that thay quha beleuit, ſould hauehave na dout of thare Saluatione, ſuppoſe thay had not bene circumciſit, cōſiddering in the Apoſtles Epiſtle is contenit, the decrete of the haly Spirit, in the quhilk is decretit, that the ȝok of the Law, be nocht put vponupon thaim that beleuit in Chriſte. And tharefore it was ſend to Antiochia, be the hand of Iudas, callit Barſabas, and Silas, to ſtanch the diſputatione, betuix the Iowes and the Gentiles: Quhidder gif circumciſione to the Gentiles that beleuit, was neceſſare or nocht? Quharefore be the Scripture, and als be Hieromes ſayingis, for the cauſes foreſaid, I may iuſtly conclude aganis M. Q. Firſt Leſſone, that Paule went nocht vp to Ieruſalem, to decerne vponupon ony queſtione, monit in the Congregatione. Nor ȝit to moue ony queſtione, as douting in him ſelf, for he had preachit aganis the fals Teathers, that come fra Ieruſalem to Antiochia. That circumciſione was nocht neceſſare to the Gentiles. And tharefore the Scripture, of the .15. Chap. of the Actes, makis na thing for his Firſte Leſſone, that he gathers thareon.
Heir follows M. Q. Second Leſſone, collectit of the .15. Chap. aof the Actes, for Confirmatione of his Firſte Concluſione.
SECondly, it is to be markit of this Text, that efter that Paule and Barnabas was receauit be the Congregation. The Apoſtles and Elders onelyonly conuenit to diſpute, and decerne vponupon the queſtione mouit in the Cōgregatione, betuix the Iowis and the Gentiles. Quhareby we are learnit, that it apertenit to the Apoſtles and Elders, dewlie conuenit together to diſpute, reaſone, & pronunce ſentence, of maters broch in debait, concerning the trew vnderſtanding of the worde of God, as the ſpeciall membre of the Congregatione, appoyntit be God, to that office. And thare deliberatione in maters concerning faith, and Religione, & interpretatione of Scripturs, to hauehave the ſamyn denominatione, ſtrenth & effect, as the hale reſt of the membris of the Congregatione had concurrit tharewith.
M. Iohne Dauidſons anſwer to M. Q. ſecund Leſſone.
THIS Text foreſaid, bearis record that the Apoſtles, and Elders, conuenit to diſpute vponupon the mater: bot it ſayis nocht, thay onelyonly conuenit to diſput. Quharefore this argument is na worthe, the text makis mentione of na vthers, bot of the Apoſtles, and Elders that conuenit to diſpute, tharefore al vthers fra the diſputatione was ſecludit. For be the ſame text in twa diuers places, it may be perfytelie prouin, that thare was far ma at that diſputatione, than the apoſtels, & elders. For betuix Peter & Iames reaſonīg, it is wryttin that the hale multitude held thare peace. And efter that Iames had ſchawin his reaſone, quhy the Gentiles that beleuit ſulde nocht be circumciſit, it is wryttin, that it pleaſit the Apoſtles, and the Elders, with all the kirk, to cheis men amangs thaim, and ſend to Antiochia. Mairattouer he can nocht deny, bot the brethren ar expreſly namit in the Superſcriptione of the Apoſtles letter, and vnderſtand onder this worde (ws) in the wryttin decrete of the haly Spirit. Quharefore it being verray lyke, that the multitude had bene ſpeakyng before, becauſe the Spirit of God ſayis, the multitude held thare peace, efter Peters reaſoning, and ſiclyke the brethren is mentionat in the decrete, and is lyk to hauehave reaſonit, he can not inferre tharefore, the Apoſtles and Elders, to hauehave onelie diſpute. And quhowbeit thay had only diſpute the mater, as it is nocht lyke, that thay did, for it can nocht be prouin be the text, ȝit the reſt of his leſſone, quhilk he ſayis he hes learnit, is on ane boddomles ground. For the Scripture foreſaid of the 15. Cap. of the Actes, makis na mentione, that it apertenit to the Apoſtles, and Elders to ꝓnunce ſentence, in maters brocht… debait, concerning the trew vnderſtāding of the worde of God, nor ȝit that thare deliberatione, in maters concerning faith, Religione, and interpretatione of the Scripturs ſould hauehave the ſame denominatione, ſtrenth, and effect, as the hale reſt of the members of the Congregatione, had concurrit thareto, as ſalbe ſchawin heirefter, in the Confutatione of the Confirmatione of his Thride Leſſone.