Answer to the Tractive by Master Kennedy, Conclusion 1
M. Quintine Ken. principall concluſion.
THE Kirk of God quhilk trewly is repreſentit be the Generall Councels, dewly conuenit, is the onelyonly appointit iudge be God, to deterne and interprete the right vnderſtanding of the ſcriptur fra the wrāg, quhenſum euer queſtion or debait ryſis for the vnderſtanding of the ſamyn. Trenth it is, the Kirk is bound to interprete the Scriptures, and pronounce ſentence, conforme to the tryall and inſtruction had be the ſamyn, as the trew, euident, and faithfull witnes bearer, to the will and mynde of the Lorde, to the quhilk God is the onelyonly iudge, and …a priuate nombre of men, quhom godly, or weill learnit that euer they be. Becauſe and that thing be broght in diſputation, quhilk is done be the hiare powers, conforme to thair vocatiō, at the deſyre of priuate men: then ſall the warld liue in perpetuall debait and controuerſie.
¶ To cum till ane reſolute vnderſtanding of this concluſion abone rehearſit, we man vnderſtand quhat is the Kirk, quhilk I beleue is ſufficitiently declared in the beginning of our buke. Swa that heir prolixitly to rehears war ſuperflouus, nottheles as ſalbe neceſſare, for the preſent we ſall do.
¶ The Kirk ſum tyme is tane generally in the Scriptures, for the vniuerſal Congregation, quhairin ar contenit all Chriſtiane men. And efter that maner the general councels ar nocht the hale Kirk, for why? Euerie man quhilk is of the Kirk (generally tane) is nocht requirit, nor can be conuenit, to do that thing quhilk appertenis to the generall Councels.
¶ Sum-tyme the Kirk is tane mair ſpecially, for the cheif Paſtoures of the vniuerſall Congregatione: and efter this ſpeciall maner, the generall councels ar the trew Kirk of God, and repreſentis the vniuerſall Congregation, hauing authoritie to interprete the Scriptures, as may ſtand to the weill and quietnes of the hale Congregatione.
M. Ihone Dauidſonis Anſwer.
To mak this mater plainer to the Reader, quhairupon our hale diſputation ſtandis. I thoght beſt, or I reaſonit aganis his concluſion: quhilk of it ſelf is ſumpart intricat, and difficil, throw ſum wordis of it, that may hauehave dowble vnderſtanding: quhilk he appearis to hauehave ſaid plainely and ſimply, bot with ane dowble face (quhilk eueryevery man perceauis nocht) that he may induce men the readiar to his purpoſe, ſaying. The Kirk of God is the onelyonly appointit Iudge be God, to decerne and interprete the rycht vnderſtanding of the Scripture, fra the wrang: for thir worhis (the rycht vnderſtanding of the Scriptures and the wrang) may moue ſum men to think that the Scripture hes ane wrang vnderſtanding of it awm nature, quhairby they may be mouit the eaſyar, to beleue that God had appointit the Kirk, or ſum vther Iudge, to decerne the ryght vnderſtanding of it, fra the wrang: and that the Scripture could nocht be ane Iudge to decerne the ſamyn, for than it had bene ane Iudge to it ſelf, in it awin cauſe. Or be thir wordis (the rycht vnderſtanding of the Scripture, and the wrang) he vnderſtandis the rycht vnderſtanding of the Scripture, and the wrang, that men takkis of the Scripture, throw thair awin ignorance, other of the ordinarie meanes (quhairby God geuis the vnderſtanding of his Scriptures) or of the difficill mater, contenit vnderunder the wordes of the Scripture, or of the interpretation of the Scriptures, out of ane language in ane other, or ony vther wayes.
And giuegive he vnderſtandis in his concluſion, that the Scripture of God hes ane rycht vnderſtanding and ane wrang, be it awin nature, I ſay, that his concluſion (quhilk he haldis to be als ſure as it war ane decrete of the haly Spirite) includis in the ſelf; ane manifeſt falſet, quhilk is, that the Scripture of God hes ane wrang vnderſtanding, quhilk it hes nocht, for the Scripture giues nocht ane wrang vnderſtanding, nor ane wrang interpretation of it ſelf: bot men that is at controuerſie for maters of Religione, throw ignorance, or ſum vther purpoſe, to eſtabliſche thair action, ſum of thaim interpretis, and vnderſtandis the Scripture wrang, and alledgis thair interpretation and vnderſtanding to be rycht (be fit ordinarie meanis as God hes geuin to men to proue, or ſeik the vnderſtanding of the Scripture to be rycht) that they cōceaue of it. As ar the ſciences callit liberal artes, the knawledge of the thre principall languages, conference of Scriptures with Scripturs, the preceptis of the maiſt Ancient Doctors, and ſiclyke thingis that ſeruis men, to bring thaim to the knawledge of the Scriptures: quhilk notwithſtanding, men oft tymes vſes nocht rychtly, throw thair awin ignorance. Swa thay tak ane wrāg vnderſtanding of the Scriptur, quhilk it geuis nocht to thaim, becauſe thair is na thing wrang in it. As we may vnderſtand be Peter, in the end of his Second Epiſtle, ſaying. In the Epiſtles of Paule, thair is ſum thingis hard to be vnderſtand, quhilk thay that ar vnlearnit, and vnſtable peruertis, as thay do alſo vther Scriptures, vntounto thair awin diſtruction. ȝe thairfore belouit (ſayis he) ſeing ȝe knaw thir thingis before, be warre, inauentures ȝe be alſo plukit away with the error of the wickit, and fall fra all ȝour ſtedfaſtnes. Marke weill godly Reader, Peter ſayis, the Scriptures is hard to be vnderſtand, and thairfore he exhortis the faithfull, that thay be nocht led away with the error of the wickit, quhilk cumis nocht of the Scripture, bot throw Ignorance of the vnlearnit, that peruertis the Scripture: or of the vnſtable, men throw thair lycht Imaginations. For giuegive God had maid his Scripture of that nature, that it mycht hauehave had twa faces, and vnderſtandingis, as the anſwers of the Gentile Gods had, men mycht hauehave bene diſſauit be the Scriptures of God, as men was be the anſwers of the Gentile Gods, quhilk war vngodly to be ſaid. And alſwa thay men that had fallin in error, wald hauehave had ane iuſte excuſation, that the wrang vnderſtanding that the Scripture gaue thaim, was the cauſe of thair fal. Quhairby, now na man iuſtly can excuſe him ſelf, for it hes nocht ane wrang vnderſtanding, bot ſum men takis ane wrāg vnderſtanding of it, quhilk takis away thair excuſation, and layis thair error vponupon thair awin ignorance, and vnſtablenes. Quhairfore (ſen the Scripture of God hes nocht ane wrang vnderſtanding of it ſelf) it is manifeſt that God hes not appointit his Kirk to be Iudge, to decerne the rycht vnderſtanding of the Scripture, fea the wrang, that it had of the awin nature, quhilk giuegive he had done, it war ane great abſurditie, for that war als mekle to ſay, as God had appointit the Kirk to be Iudge, betuix the thing that is, and is not.
And giuegive he vnderſtandis his concluſione on this maner, that the Kirk of God is the onelyonly appointit Iudge be God, to decerne and interprete the rycht vnderſtanding of the Scriptures, fea the wrang, that men takis thairof, throw thair awin Ignorance, or ony vther wayis, to ſtabliſhe thair part of the controuerſie and debait, for maters of Religion, that is ryſin betuix thaim, and ony vther, as he appearis to vnderſtand it, be all his reaſons and groundis, quhairby he intendis to proue his concluſion. I anſwer, that the Kirk of God, repreſentit be the generall Councels, quhow dewly that euer thay be conuenit, is not the onelyonly Iudge appointit be God, to decerne the rycht vnderſtanding of the Scriptures, fra the wrang, …thenſumeuer queſtion or debait ryſis, for the vnderſtanding of the ſame. For in ſa far, as M. Q. interpretis the Kirk, to be the cheif Paſtors of the vniuerſall Congregation. he ſall not …inne, the hale, nor ane part of thaim appoint it be Go…, … Iudge, to decerne the rycht vnderſtanding of …, fra the wrang. For giuegive thay had bene appoi… o… God, to be Iudges, to decerne the rycht vnderſtanding of the Scripture, fra the wrang: Chriſte Ieſus, or his Ap…tles had maid ſum mention thairof, in thair office, that God hes appointit to thaim in the Scriptures, that men quhilk had bene at controuerſie for maters of religiō, mycht hauehave had recourſe to thaim. Bot thair is na mention maid, that thay ar appointit to ſit iudgement, for Paule ſpeaking in the 4. Chap. to the Epheſians, of the Apoſtlis, Prophetis, Euangeliſtis, Paſtors, and teachers, quhom God hes maid cheif Paſtors of the vniuerſall Congregation, teſtifeis, that thay ar appointit be God, for the gathering togither of the Sainctis, for the wark of the Miniſterie, and the edification of the body of Chriſt. &c. Siclyke Chriſt Ieſus, at his departing to his Apoſtles, the cheif Paſtors of the vniuerſall Congregatione, he gaue ane generall charge to thaim all, ſaying, pas throw the hale warld, and preache the Euangell to all Creature. Marck. 16. alſwa in the Firſte Chap. of the Actes of the Apoſtles, makand na mentione of ſic Iudgement, he ſayis vntounto thaim, ȝe ſall receaue the power of the haly Gaiſt, quhen he ſall cum on ȝow, and ȝe ſall beare witnes vntounto me, baith in Ieruſalem, and in all Iudea, and in Samaria, and vntounto the vttermoſt part of the earth. Siclyke, will we read throw all the Scriptures, the dewetie of ane Biſchope, or ane Elder, quha hes bene aye ſen the Apoſtles dayis, haldin cheif Paſtors of the vniuerſall Congregatione: we ſall neuer finde that thay ar appointit be God, as Iudges, to decerne the rycht vnderſtanding of the Scripture, fra the wrang. Bot the maiſt thing, that thay ar requirit with, to do aganis thaim that takis of the Scripture ane wrang vnderſtanding, is, to exhort with halſum doctrine, and improue thaim that ſayis aganis it. Tit. 1.9. and that thay ſall flee fouliſche queſtiones, and Genealogeis, and contentions, and brawlingis about the Law. And ſiclyke, thay ſould reiect him, that is ane heretyke, efter ane or twa admonitions. Tit. 3.10. In this, nor na vther Scriptures, ſayis Chriſte Ieſus, nor his Apoſtles, that the cheif Paſtors ſalbe Iudges, nor commandis he thaim to Iudge ony controuerſeis, bot that thay flee contentions, and the authors of contentions, as is heretykes. And without authoritie of Scripture, it is wrang and vngodly, to affirme ony thing to be done be God, that he hes not done.
¶ And giuegive the kirk be nocht Iudge, appointit be God in the Scri…res, to decerne the rycht vnderſtanding of the Scripture … …he wrang, quhen debait ryſis for the ſame. I dout not b… men will deſyre to knaw quhome God hes appointit Iudges, or quhom thay that is at controuerſie, for the vnderſtanding of ony Scripture, ſal mak thair Iudge, for to decerne the rycht vnderſtanding of the Scripture, fra the wrang, that men takis of it quhen ony queſtiō or debait ryſis for the ſame: conſidering it is neceſſare, that thay hauehave ane Iudge that is at debait, for the vnderſtanding of the Scripture. I anſwer, that God hes appointit na Iudge in this mater, for giuegive God had appointit ane Iudge, to hauehave decernit the rycht vnderſtanding of the Scripture, fra the wrang, it wald hauehave bene thocht that thair had bene ſum fals, or wrang thing in the Scripturs: and than quhatſumeuer interpretation had bene geuin of ony place thairof, quhidder it had bene manifeſt or obſcure, ſum men fould hauehave bene troublie in thair conſcience, quhill thay had cum to that Iudge appointit be God, in all maters of religione, quhilk had maid great perturbation in the Kirk.
For than neuer man wald hauehave credite the plaine Text of the Scripture, mait nor the obſcure, quhil thay had hard the iudge, that God had appointit. And ſwa, that Iudge ſoulde hauehave gottin mair credite nor the worde of God, quhilk had bene ane great incōuenient. Bot thay that hes had ony controuerſie in tymes bygaine, for the decerning of the rycht vnderſtanding of the Scripture, fra the wrang, and for the opinions that men hes tane of the Scripture, hes chuſit thair iudge as thay pleſit. And becauſe that Chriſte Ieſus hes left na thing to his Kirk bot his Scriptures, to beare witnes of all thingis that is requirit for our Saluatione to be knawin of him. Ihon. 5. and his Spirite to teache vsus all veritie be men (as his mouth) outwartly, and inwartly be him ſelf, workand in our hartis: quhilk ar the onelyonly thingis quhairby we hauehave knawledge of the veritie, and diſcretione, betuix the veritie and the falſet, in maters concerning Religione: ſum men thairfore hes referrit the Iudgement of thair controuerſie, to the worde and Spirit of God, as thair iudges, Arbitraris. For this is the onelyonly thingis, that thay quha hes bene at controuerſie for maters of Religione, hes ſocht to hauehave thair action iudgit be: as we may ſee to hauehave bene done be Chriſte Ieſus, and mony weil learnit and godly men. For Chriſte Ieſus affirming him ſelf to be the Sonne of God, and the Iowes affirming the contrarie, as is writtin in the .5. Chap. of Ihon, in ſa far as thay wald hauehave ſlaine him, he appeillis thaim to the Scriptures, to be iudgit thairby, ſaying, ſearch the Scriptures, for in thaim ȝe think to hauehave the Eternall lyfe: and thay ar thay quhilk teſtifeis of me. Thair culde nocht be ane greater controuerſie, or queſtion, for ony mater of Religione, nor this was, betuix Chriſte Ieſus and the Iowes (quha than in earth was the onelyonly Kirk of God) giuegive he was the Sonne of God, equale to the Father, or nocht? and he hes referrit him ſelf, as to his awin godly maieſtie, manhead, and doctrine, to be Iudgit be the Scriptures in this controuerſie and nocht vntounto thaim quha had the power in the kirk, and the Iowes ſayis na thing aganis the Scriptures in this place, quhy thay may not be iudge betuix thaim, And ȝit the Scriptures was nocht the appointit Iudge be God, betuix Chriſte Ieſus and the Iowes.
¶ And giuegive ony man will obiect, that quhatſumeuer thing bearis witnes, it can nocht be ane Iudge in the ſame ſelf cauſe, bot the Scripture bearis witnes of Chriſte, betuix him and the Iowes, giuegive he be the Sonne of God, or nocht: thairfore thay can nocht be Iudge, becauſe thay beare witnes of him. I anſwer, that in warldly and mortall thingis, for vſing of parcialitie, ane thing can nocht gudlie be baith Iudge and witnes: bot in thay thingis that is euerlaſting and immortal, quhilk can nocht vſe parcialitie (as is the word of God) ane thing may baith beare witnes and be Iudge. Thairfore it is na inconuenient, that the Scriptures baith beare witnes and be Iudge in ony controuerſie for maters of Religion, for and thair war twa that diſaggreit vponupon ane Artickle of our beleue (as for exemple) giuegive ane denyit that Chriſte Ieſus was borne of ane Virgine, and ane vther affirmit that he was borne of ane Virgine, and thir twa wald referre thaim baith to the iudgement of the Scripture. And than thir ſayingis of Eſay the Prophet, that is ſpokin of Chriſte, war brocht to decyde the controuerſie. Behald ane Virgine ſall conceaue and beare ane Sonne. This Scripture of Eſay is witnes to him, that his aſſertione was trew, quha ſaid Chriſte was borne of ane Virgine, and alſwa it iudges betuix thaim, that the aſſertione of the ane, is trew, and the vther is fals. As ane euin reule, is ane witnes to the thing that is euin, that it is euin. And it is a witnes to the thing that is cruikit, that it is cruikit. And alſwa betuix the euin and the cruikit, it is a iudge, quhilk decernis the ane to be cruikit, and the vther to be euin. Siclyke the worde of God is, betuix twa that is at controuerſie for ony mater of Religione.
Secondly, becauſe the rycht vnderſtanding of the Scripture of God, could neuer be decernit fra the wrang vnderſtanding, that men takis of it, nor na controuerſie in maters concerning religion, could be aggreit, bot be the word and Spirit of God. Thair hes neuer bene ane herityke that hes bene of ony learning, quhow wickit that euer he was (giuegive he was content to be iudgit, in the thing he mantenit) bot he hes bene content to referre the iudgement of his controuerſie and aſſertion, to the Scripture of God: and that be reaſone he coulde finde na vther thing, that could be ane infallible Iudge in ſic maters, be the quhilk he micht be aſſurit to hauehave his controuerſie iudgit and decydit trewly, without all ſuſpitione of parcialitie, or fauoure bearing, mair to ane part nor to ane vther.
Thridly, beſyde this that we hauehave daylie experience of, quhaireuer thair is ony controuerſie betuix twa, for the vnderſtanding of the Scripture of God, thay hauehave takin thaim to be Iudgit be the Spirit and vnfallible worde of God. Auguſtine teachis vsus to chuſe the worde and Spirite of God to be our Iudge, quhen ony controuerſie for maters of Religione is amangis vsus. Firſte in the .29. Sermon of the wordis of the Apoſtle, ſaying, quhen betuix vsus thair is ſic ane controuerſie reſyn, that ane ſayis to me, lat me vnderſtand that I may beleue. And I anſwer to him, ȝea, rather beleue that thow may vnderſtand, with this controuerſie we cum to the Iudge, lat nother of vsus preſume to hauehave the ſentence for him, quhat iudge ar we able to finde? All being ſoche, I knaw nocht giuegive we can finde ane better Iudge, than ane man be quhom God ſpeakis. Thairfore lat vsus nocht g… … in this mater, and this controuerſie, to warldly and humane letters. The Poete mat …or iudge betuix vsus, bot the Prophet. And in the laſt part of the ſamyn Sermone (ſayis he) lat the Prophet Iudge, ȝea, rather lat God Iudge be the Pro…het, lat vsus baith hald oure p…a…e, quhat we hauehave ſaid, it is hard. Lat me vnderunder…and ſayis thow, that I may beleue: and I ſaid, beleue that thow may vnderſtand: lat the Prophet anſwer, without ȝe beleue, ȝe ſall not vnderſtand. Eſay. 7. this ſayis Auguſtine. Now Auguſtine, heir be the deciſione of his controuerſie, teachis vsus in controuerſeis, nocht to ſeik the Kirk to be our Iudge (quhilk as M. Q. allegis, is the onelyonly appointit Iudge be God) or the generall Councels, or the Scriptures of men (as is the wrytingis of prophane Poetis to be Iudges) bot onelyonly the Spirit and worde of God. For giuegive Auguſtine had knawin, that God had appointit his Kirk to be the onelyonly Iudge, to decerne the rycht vnderſtanding of the Scripture, fra the …rang: he had ſaid, I knaw nocht giuegive God hes appointit ane better iudge than his kirk, quhilk he ſayis not, bot I knaw not ſayis he) giuegive we can finde ane better Iudge, than ane man be quhome God ſpeakis. Quhairfore it is plaine, that Auguſtine and his aduerſare knew thair Iudge, not to ſtand in Gods appointing, bot in thair awin finding and chuſing, to Iudge thair controuerſie: ſaying, lat the Prophet Iudge, ȝea, or rather, lat God Iudge be the Prophet. GiueGive the Prophet had bene appointit Iudge be God, or giuegive God walde hauehave had the Iudgeme…t referrit onelyonly to him ſelf. Auguſtine had not ſaid, lat the Prophet Iudge, or rather God. Be the quhilk, all men may cleirly ſee, that he meanis not that he deſyrit the Prophet, be reaſone of his manly wit or reaſone, to be Iudge: or God to diſcend out of heauen to be Iudge: bot he d…ſyris the worde of God, ſpokin be man (as the mouth of God the haly Spirite) to Iudge thair controuerſie. And thairfore, quhair he ſayis heirefter, lat the Prophet anſwer. He meanis nocht that the Prophet Eſay, quha was departit neirby, ane t…ouſand ȝeir or Auguſtine was borne, ſould tyſe againe, and be thair Iudge: bot he deſyris the word of God, quhilk the Prophet left ī writ to the kirk of God, to be Iudge, as may be plainely perceauit be Auguſtines wordis.
Siclyke Auguſtine in the .15. Sermon of the wordis of the Lorde, ſchawis quhow the rycht vnderſtanding is Iudgit fra the wrang, be the word of God, of this twa places of ſcripture. … thy brother failȝeis aganis the, correct him betuix the, and him onelyonly. Math. 18. And reproue ſinnares oppenly, that vthers may hauehave feare. 1. Timot. 5. Quhat do we (ſayis Auguſtine)? heir we this cōtrouerſie, as iudges? God forbid. ȝea, rather being cōſtitute vnderunder the iudge, lat vsus knok that we may īpetrat to hauehave it oppinit to vsus, lat vsus flee vnderunder the wyngis of oure Lord God, for he hes nocht ſpokin contrare to his Apoſtles, becauſe in him he hes ſpokin, as he ſayis, wyll ȝe tak experience of him that ſpeakis in me Chriſte? 2. Corinth. 13. Chriſte in the Euangel, Chriſt in the Apoſtole, tharefore Chriſt ſaid baith the ane, and the vther. Ane be his awin mouth, the vther be the mouth of his Herald. And this farre Auguſtine. Quha of this twa Scripturs, becauſe he ſeis that mē may tak ane wrāg vnderſtanding of thaim, as giuegive ane oppin Synnare wald ſay to ane Miniſter, becauſe I am ȝour brother, ȝe ſulde correct me ſecretlie, and ſiclyke ane Miniſter, giuegive he walde ſay to ane, quhom he knew to hauehave ſynnit ſecretlie, thow man be oppinlie correctit, becauſe Paule biddis correct ſynnars oppinlie.
Tharefore he wyll nocht tak on hand to be iudge, for to decerne the rycht vnderſtanding fra the wrang of this twa Scripturs: bot as ane weill learnit man (be the oppinning of the Scripturs, that men may ſee quhow the Scripture iudgis the rycht vnderſtāding of thaim ſelf, fra the wrāg, that is takin of thaim) he vſis the ordinarie meanis on this maner, ſaying, take tent giuegive thy brother hes failȝeit aganis the, correct him betuix him and the onelyonly. Quhy? becauſe he hes ſynnit aganis the. Quhat is that, he hes ſynnit aganis the? thow knawis that he hes ſinnit, becauſe it was ſecrete, quhen he Synnit aganis the, ſeik ane ſecreit betuix the & him, quhē thow correctis him, that hes failȝeit aganis the. For giuegive thow knawis onelyonly that he hes ſinnit aganis the, & thow before all men wald reproue him, thow ar nocht ane correctour, bot ane reuelare.
And efter this, it followis, bot giuegive he hes done to the iniurie in the audience of mony, he hes failȝeit aganis thaim, quhom he hes maid wytnes of his iniquitie: Tharefore thay thingis ar to be correctit oppinlie before all mē. This farre Auguſtine, Quha be thir ſayings, ſeikis nocht the Iudgement of the Kirk, to decerne the rycht vnderſtanding of thir twa places fra the wrang, as may be planelie ſein, bot is content to flee vnderunder the wyngis of the Lorde (that is his Scripture) & heir the iudgemēt of Gods word, be the quhilk, he ſchawis quhow thir wordis (aganis the) geuis vsus lycht to vnderſtand, and conciliat baith thir places. And as ane faithfull iudge decernis to vsus, quhom we ſall correct ſecretlie, and quhom oppinlie, quhilk is the diſcretione of the rycht vnderſtanding of this Scripturis, fra the wrang: for without thir wordis (aganis the) the kirk nor na man could hauehave iudgit, quhilk man ſulde hauehave bene correct ſecretlie, & quhilk oppinlie. As Auguſtine the Inſtrument of God makis manifeſt heir to the warld. Be thir twa ſayings of Auguſtine all men may perfytlie ſee that Auguſtine, and his aduerſoure hes cheſit the ſpirit & Scripture of God, to be thare iudge, be the quhilk thare debait was fyniſſit, making na mentione of the kirk, as ane iudge appoyntit to thaim be God.
And becauſe the Scripture of God, on the quhilk the cōtrouerſeis of Religione is groundit, ar oft tymes obſcure, and ſum Scripturs appearis to be repugnant to vthers. And for diuers cauſis, thare is ſyndrie ſenſis collectit of thaim, farre different, thare hes bene mony weill learnit mē (becauſe thay could nocht he ſatiſfyit in thare controuerſie be the plane text of Scripture) that hes ſocht ane lytle nombre, or ane great multytude, of the maiſt godly and weil learnit mē in the Scripturs, hauing gude vnderſtanding of the ordinarie meanis, quhareby the ſpirit of God communicatis the rycht vnderſtanding of his word to his Kirk: quha being conuenit together, hes ſumtyme borne the name of ane generall, ſumtyme of ane prouinciall councell.
And alſwa becauſe the ſpirit of God ſpeakis to men in controuerſeis cōcerning Religione, outwarlie, bot be men: thay hauehave referrit thare controuerſie to the iudgement of the worde and ſpirit of God: and to men, as concerning the vſing and treatyng of the ordinarie meanis, quhareby the ſpirit of God commoundlie geuis the vnderſtanding of the Scripture, and the diſcretione of the rycht vnderſtanding thareof fra the wrang: that thay mycht hauehave the deciſione of thare controuerſie, firſt be the infallible iudgement of the worde and ſpirit of God, as the ſolide and trew iudgement, ground of all iudgements concerning religion: and ſecondly, be the conſenting or approuing iudgement, of godly & weil learnit mē (nocht that the iudgemēt of the word of God, miſtars the conſent or approbatione of mē, bot for the weaknes, and infirmitie of man, that can credit na thing without teachement, and inſtructione of vthers) ſafarre as thay ar mouit to conſent with the worde of God, be the operatione of the haly ſpirit, brynging the Scripturs to thare remembrance, that makis for the deciſione, of the controuerſie: and geuing thaim grace of vſing, and vttering, of the ordinarie meanis, quhilk ſeruis fo… the deciſione of the controuerſie: quhilk I can nocht call properlie ane iudgement, bot ane cōſent and approbatione of men, vtering and approuing the thing to the warld, be word or wryt, that is iudgit be the word of God. And this may be prouin manifeſtlie in the Primitiue Kirk, to hauehave bene obſeruit in the 15. Cap. of the Actes, quhare the cō tentione being great betuix Paule & Barnabas, and thay that come fra Iowry, and teachit, that the Gentiles could nocht be ſaue, without thay had bene circumciſit, becauſe thare was mony Scripturs, that appearit to mak for baith the partis of the queſtione, and na religione was ſtableſit in thay dayis, bot be the plane word of God. The kirk of Antiochia that could nocht be content with the iudgement of Scripture, allegit als weill for the ane ſyde, as for the vther, ordanit that Paule, and Barnabas, and certane vthers of thaim, ſulde go vp to Ieruſalem vntounto the Apoſtolis, and Elders (quhom thay knew to be illuminat with the treuth of Gods worde) to hauehave the ordinarie meanis vſit (quhareby the ſpirit of God geuis the vnderſtanding of his Scripturs to men) about this queſtione. GiueGive it was neceſſare, that the Gentiles that beleuit ſuld be circumciſit, or nocht? we read nocht that the Apoſtles, and Eldars of the kirk of Ieruſalem was appoyntit be God to be iudges to this, or ſiclyke queſtionis. Bot that the kirk of Antiochia, ordanit that Paule and Barnabas, (quha doutit nocht in the mater as ſalbe ſaid heirefter) and vthers of thaim ſuld paſſe to the Apoſtles and Elders of Ieruſalem, as men hauing the ordinarie meanis, quhareby the ſpirit of God geuis the vnderſtāding of his worde (as be his mouth) to the warld, that thay mycht hauehave be oppinning of the Scripturs, the iudgemēt of the word and ſpirit of God, be thaim, as he had geuin thaim vtterance, and vnderſtanding, to ſatiſfie thaim that was at controuerſie for this queſtione. And thairfore this queſtione being mouit to the Congregatione, the Apoſtles & Elders, conuenit, nocht to iudge on the queſtione be thare naturall wyſedome, or to define thare vponupon be ane lang conſuetude, bot to vſe the ordinarie meanis, quhareby God geuis the vnderſtāding of his ſcripture, that be thaim, thay mycht hauehave the knawledge of thay Scripturs, that concernit the queſtione that was mouit in the congregatione: and quhen thay had done all thay could do, efter lang diſputatione ſubmittit thaim ſelf to the iudgement of the haly ſpirit, and worde of God, quhilk he had ſpokin lang before, be the mouth of the Prophetis, and at that conuentione of the kirk of Ieruſalem, ſpak the ſame worde againe be the mouth of the Apoſtole: and becauſe the ſpirit and worde of God, iudgit and decernit, that circumciſione was nocht neceſſare, to the Gentiles that beleuit: the controuerſie was iudgit, and endit be all thare conſentis, that was of the councel. And thare reſtit na mair to the kirk of Ieruſalem to do, bot to ſchaw to the warld, that quhilk the worde of God iudgit, and the haly ſpirit dytit to thaim, & gaue thaim vtterance, to ſchaw be word or wryt, as his mouth and wryttars: quhilk m…y be clearlie perceauit be the decrete of the haly Spirit wryttin in the ſaid Cap. It hes pleaſit the haly ſpi…it & vsus. &c. In the firſt part of the decreit, thay hauehave put the haly ſpirit thare iudge, gyde, and preſident, to ſignifie to the warld that thay hauehave iudgit na thing, bot ſubſcriuit to the iudgement of the ſpirit and word of God: And alſwa that thay hauehave put na thing in wryt, bot as he hes dytit vntounto thaim, quhowbeit thay ar namit ī the wryttin decrete: nocht that I ſay this of my fantaſie, bot efter the commone maner of the Scripturs ſpeaking: quhilk is accuſtumit to put the name of the Miniſters efter the name of God: nocht that thay attrybut thareby to the M…niſters that appertenes onelyonly to God, bot to teſtifie vntounto the warld that God is treulie with thaim, and that thay hauehave attemptit na thing bot that, of the quhilk God is the autor. And to conferme the ſame with authoritie of Scripture, it is wryttin Exod. 14. Thay beleuit the Lorde, & Moyſes his ſeruand. The people of Iſraell coulde nocht beleue God, and be gydit be his gouernement without thay had beleuit Moyſes quhome he conſtitute gouernoure to thaim: & ȝit ſuppoſe this ſcripture ſayis thay beleuit Moyſes, we attribut not that faith, with the quhilk thay beleuit God, to Moyſes: bot that thay beleuit the doctryne, that he teachit thaim in the name of the Lorde. Siclyke in this decrete, it hes pleaſit the haly ſpirit & vsus. &c. efter the haly ſpirit, is namit the Apoſtles, Elders & brethren, the membris of the kirk vnderunder this worde (ws) nocht that thay could mak ony decrete of faith to thaim that was at controuerſie, for the kirk can nocht make ane decrete or Article that may bind man to beleue ony thing, as this dois. Q tharefore to ſpeak to the treuth, this decrete is the haly ſpiritis: and it appertenis no mair to the Apoſtles and kirk of Ieruſalē, nor the Kingis Proclamatione pertenis to the wryttars and Heraldis, that wryttis and proclamis it.
And on lyke maner it hes pleaſit the kirk quhen thare hes bene ony controuerſie in maters of religione, to cōuene the maiſt godly and weill learnit men of the kirk, nocht to hauehave thare awin iudgement, bot be the ordinarie meanis vſing, to ſee and vnderſtand the iudgement of the word of God, quhilk is nocht els, bot the iudgement of the haly ſpirit. For thay hauehave nocht diuers iudgemēts: quhilk the Scripturs attributis ſumtyme to men (as Paule ſaying. The ſpirituall man iudgis all, and is iudgit be nane. 1. Corinth. 2. For the vnione that is betuix the ſpirit of God and the ſpirit of man, that adheris to the Lord God: nocht that the iudgement hes reſpect to mē, quhare Paule ſayis the ſpiritual man iudgis al, bot to the ſpirit of God that reuelis and ſpeakis be men, the iudgements contenit in his worde, as his mouth & miniſteris, the quhilk efter the word, is the outwart, and declaring iudge of the wyll of God to the reſt of the membris of the Kirk: quharefore Paule ſayis nocht, that the man iudgis all, bot the ſpirituall man: In quhō thare is to be conſiderit the natural man, that can do na thing in ſpirituall effaris, and the ſpirit of God quha vſis the man (as his mouth) to declare his wyll & iudgemēt to the warld, quharefore Paule attributis iudgemēt to ſpirituall men. Conforme to this ſayings, is alſwa Auguſtine aganis Maximinus the Arriane, ſaying, nother I the councell of Nicene, nor thow the councell of Ariminence, ſould bryng in to preiuge, nor I be the autoritie of this, nor thou be the autoritie of it, ſould be bound, bot he the autoritie of the Scripturs, nocht to ony mā proper, bot cō moune wytnes of baith, lat ane mater with ane vther, ane reaſone with ane reaſone, ane cauſe with ane cauſe, contend. Heir Auguſtine wyll nother grant to him ſelf, nor vtheris ſic priuilege, that the councell of Nicene, or Ariminence ſall preiuge ony mater, bot he wyll hauehave the veritie of the cauſe iudgit be the Scripture, quhilk he haldis of greatare autoritie nor the councell. Q tharefore we may ſee plainelie that Auguſtine ſiclyke geuis na autoritie to men, that is conuenit in the councellis, or vtherwayis, to iudge controuerſeis, bot to the Scripturs the Teſtimoneis of the haly Spirit.
Swa wyll we conſider the mater of iudgement, in al controuerſeis for religione perfytlie, we ſall fynd the worde, & ſpirit of God to be the onelyonly iudges, be the quhilk all controuerſie concerning religione is iudgit, endit, & pacefyit: & nocht the kirk. For in all debait concerning religione, the kirk man firſt heare quhat the worde of God ſayis, ſpokin be the ſpirit of God, for it is the lycht in all doutſum materis of religione, & with that part of the controuerſie, that euer the word of God ſtandis, and aggreis, the kirk man ſtand and conſent with the ſame. For giuegive the kirk aggreit and conſentit, with ane vther part of the controuerſie, than the word of God conſentis, & aggreis with, the kirk war aganis the Scripture, quhilk war ane great abſurditie, and ſwa it walde ceaſe in that part to be the Kirk of God. And ſen it is ſwa, that the Kirk man ſtand and aggre to the delyuerance, and iudgement of the worde of God: the word of God man hauehave firſt iudgit and endit the controuerſie, to the …uhilk the kirk man conſent and aggre, or it can aggre thareto For na thing can aggre, nor cōſent to the thing it knawis nocht, Tharefore the controuerſie man be firſt endit and iudgit be the worde of God, vtherwayis the kirk can nocht conſent mair to ane part, nor to ane vther of the controuerſie. As was done in the cōtrouerſie, quhilk was brocht before the Apoſtles frathe Kirk of Antiochia, to Ieruſalem: quhare the kirk culde Iudge na thing, quhill the worde of God was firſte harde in thair aſſemble, quhat it Iudgit in the mater. And becauſe the word of God, Iudgit that the Gentiles, quhilk beleuit, miſtert nocht to be circumciſit for thair Saluatione. The Apoſtles, Elders, and brethren, followit the Iudgement of the worde of God, quhilk was confirmit be Miraclis, as Paule and Barnabas teſtifeis, and geuing of the haly Spirit to the Gentiles, as Peter ſchawis, ſwa the Kirk of Ieruſalem culde aſcribe na Iudgement of the controuerſie to thaim ſelf, for onelyonly it appertenit to thaim, to vtter to the warld, the iudgemēt of Gods worde, conforme to the diſcretione, geuin to thaim be the haly Spirite.
Fynally, gif the kirk had bene appoitit iudge be God, to deterne the rycht vnderſtāding of the ſcripture fra the wrāg, quhenſumeuer queſtione had ryſen for the vnderſtanding of the ſame: it had bene neceſſare, that the Latine Kirk, and the Greik, had bene firſte appointit be God Iudges, to hauehave decernit, quhilk Text of Greik, and Latine, had bene faithfully, according to the originall tranſlatit, and quhilk nocht, or thay had bene appointit Iudges, to decerne the rycht vnderſtanding of the Scripture, fra the wrang. Bot in na part of the Scripture, hes God appointit the Kirk as Iudge, to decerne, quhilk Text is trewly tranſlatit, according to the Original, and quhilk nocht. And thairfore, he hes nocht appointit the Kirk to decerne the rycht vnderſtanding of the Scripture, fra the wrang: for the decerning of the rycht Text, fra the wrang, man precede the rycht vnderſtanding and interpretatione: be reaſone thair was neuer men vntounto this day, that culde be Iudges, to decerne the rycht vnderſtanding of the Scripture, fra the wrang, of ane Text, quhilk thay vnderſtude nocht, or that war wrang interprete, as the commune tranſlatione is, in diuers and ſindrie places, and notit be ſindrie cūning men, as be Auguſtinus Eugubinus, Eraſmus Roterodamus, Nicolaus Delyra, and ſindrie vthers, quhair nother the Greik, nor the Latine Text aggreis with the originall Text of Hebrew, of the auld Teſtament, nor ȝit the Latine Text aggreis with the original Greik Text of the new Teſtament. And ſen the Latine Kirk hes admittit ane Text to be red, and interprete neirby ane 1166. ȝeris, be thair Iudgement, that is notit to be wrang tranſlatit, in ſindrie and diuers places (of the quhilk kirk I beleue M. Q ſpeakis) thair is na man that can think iuſtly, that God wald appoint thaim to be iudges, to decerne betuix the rycht vnderſtanding of the Text of the Scripture and the wrang, that culd nocht iudge perfytlie on the tranſlatione of the text. For than God had appoyntit vsus ane blynd, and vncertane iudge, to decerne the rycht vnderſtanding of the Scripture fra the wrang.
For he that is vncertane in the text, of neceſſite he man be vncertane to make ane gloſe on the text. And giuegive ony man thinkis (becauſe oure Forebears is departit at peace of the Lorde God, hauing na vther tranſlatione nor the commune tranſlatione, that the kirk hes receauit) that it is ane great arrogāce, to deſyre of the Scripture ane new tranſlatione mair perfyte, or that ony vther interpretatione ſoulde be ſocht, nor hes bene vſit before be the ancient Fatheris, quha was weill exercit in the Scripturs. I anſwer, that it is nocht alyke, to be ane interpretour, ane Prophet, or ane Euangeliſt. For the Prophete & Euangeliſt can nocht diſſaue, nor be diſſeauit. Bot giuegive I ſay, that ane īterpretour hes errit fra the mynd of the author, throw obſcurenes, or ignorance of the languagis, I do him na wrāg, giuegive the place of the Scripture be ſchawin, quharein he hes failȝeit, quhilk was the mynde of Hierome in the Epiſtole ad fretelam. And alſwa of Auguſtine. Libr. 2. de doctrina Chriſtiana: Quhen thay deſyre vsus to go to the Originale text, quhen ony queſtione happinnis in the Greik, or Latine text. For it is ane manlie office to interpret, quhilk of ane Prophete, or Euangeliſt, I dar nocht ſay. Siclyke it is nocht wrang to ſaye, that thare is ane great difference betuixt the vnderſtanding of the law of God, that is ſufficient to be knawin for ane mannis ſaluatione, and the vnderſtanding of the law of God, that is requirit in ane prechour, and in thaim, that ſulde be membris of generale, or prouinciale councells, to quhom it appertenis to hauehave ſa perfyte vnderſtanding, that thay can giuegive ane compt of the leiſt poynt of the law. Tharefore it may ſtand weill that be the commune tranſlatione men mycht be inſtructit ſufficientlie to thair Saluatione. And that thay quha hes bene eſtemit cheif Paſtors of the kirk, and men able to hauehave bene members of Generall, or Prouinciall Councels, coulde nocht be inſtructit ſufficientlie, be the commune tranſlatione in all controuerſeis, that mycht happin, for maters of Religione. And gif it mycht be, that the Romane kirk hes receauit be it awin Iudgement the commune tranſlatione, quhilk coulde nocht ſerue thaim for all controuerſeis, concernyng Religione, throw the errors that is found in the tranſlatione, thair is na man that can ſay than, that thay warre worthy to be Iudges, to decerne the rycht vnderſtanding of the Scripture, fra the wrang: or to interprete the Scriptures that vnderſtude not perfitely the text. For he that is vncertane in the Text, of neceſſitie he man be vncertane in the expoſition. Quhairfore I may weill conclude, be reaſone, Doctors ſayingis, and Scripture, that the kirk is na wayis appointit Iudge be God, to decerne the rycht vnderſtanding of the Scripture, fra the wrang: bot the worde and Spirit of God, is choſin Iudges be thaim, quha is at cōtrouerſie for Religion, for the cauſes before exprimit: for quhidder thay that is at controuerſie for Religione, referris the Iudgement of thair controuerſie to the worde of God, or to ane multitude of men, ſpeaking be the Spirit of God. Alwayis it is force, that thay, and alſwa the multitude, to quhom thay referre tha…r controuerſie, man aye referre the controuerſie, quhilk is referrit to thaim, to the Iudgement of the worde and Spirite of God. For the kirk, be it awin Iudgement, or warldly reaſone, can nocht interprete the Scriptures, nor pronounce ſentence, nor deceiue the rycht vnderſtanding fra the wrang, of the Scriptures, as Iudges: bot as Miniſters of Gods worde, the kirk may declare the difficill Scriptures, quhilk is in controuerſie, as vther places of the Scripture, mair plaine geuis the trew interpretation of thaime, and to ſchaw the warlde, the thing that the worde Iuges to be done, and the ſentence quhilk it geuis thaim to pronounce, be the ordinarie meanis: and that, as the Spirite of God, geuis thaim vtterance.
As to the cauſe, quhairfore he wald hauehave the kirk to be the onelyonly appointit Iudge be God, to decerne the rycht vnderſtanding of the Scripture, fra the wrang, in all debaitis cōcerning Religione. And the decreitis geuin be the Iudgement of his Romane kirk (as appearis) he wald hauehave vnchangeable, and Eternalle, as thay war the Law of God, ſaying: Becauſe and that thing be brocht in diſputatione againe, quhilk is done be the hiare powers, conforme to thair vocatione, at the deſyre of priuate men, than ſall the warld liue in perpetuall debait and controuerſie. I anſwer, that he hes na les nor cauſe, to deſire thay thingis that is Iudgit, and decretit be the Romane Kirk (quhilk I dout not, bot he callis the hiare powers) to be haldin be the warld, vnchangeable, for and the Lawis and Decreits of the Romane Kirk, be br…cht to examinatione, to the tueche ſtare the worde of God, and thareby examinat, & Iudgit, thare ſalbe mony of thaim found ſtill of ſuperſtitione, latting be to ſpeake of thare vngodlynes: quhilk giuegive thay hade bene groundit on the worde of God, thay wald neuer hauehave fearit quhow oft thay had bene examinat and brocht in diſputatiō. For na examinatione can ſubuert the veritie, bot make it the mair ſtrenthy, and the mair manifeſt to the warlde. Bot now, becauſe thay knaw that thare conſtitutions can nocht byde ane tryall, as thay decretis may do, quhilk is groundit on Goddis worde: thay cry, that and the thing that is done be the hieare powers be brocht in diſputatione againe be priuate men, the warlde ſall leue in perpetuall debait. Thay walde faine ſtey vsus with the wynde of the worde of perturbatione, as we ſuld ouerſee, & neglect the worke and wyll of God, for feare of ony warldlie perturbatione that may cum apon vsus, or vthers, for gainſtanding of thare vngodlie decretis: thay diſſeaue baith thaim ſelues and all vthers, quha lippi…s in thaim. For thare is na priuate man, that wyll deſyre thare decretis callit to deſputatione for his pleaſoure: bot becauſe, the plaine worde of God mou…s thaim thareto, quhilk is the thing that thay gainſtand, & the onelyonly cauſe of the perturbatione of the hale warld. And becauſe thay can nocht ſufficientlie proue thare decretis be Scripture to be godlie. Nor ȝit can thay deny, bot thay hauehave bene ane great part of the perturbatione of the warlde, & now becauſe thay ar able al to ſal throw wāting of ane gude ground: for the eſtableſing of thaim, thay hauehave īuentit ane vther grondles ground, alledgeing the cheif Paſtours to be the Kirk, and without authoritie of Scripture, this kirk to be the onelyonly appoyntit Iudge be God, to Iudge all cōtrouerſeis, concerning Religione, hauing power of the hale vniuerſall kirk, to make decretis, & gif ſentences as thay pleaſe. And this decretis thay walde hauehave vnexaminable: quhilk in my mynde can, neuer want ſuſpitione, of ſum falſet, ſuperſtione, Hypocriſie, Idolatrie, or ſingulare commoditie, quhilk walde cum to the lycht to thare ſchame, and thay tholit ane tryall to be tane of thare Decretis, that thay hade aneis ſetſurth. Bot this is farre by the ſimplicitie and conſuclude of the Kirk of God, for nocht onelyonly hes it bene content, that the Decretis, quhilk is groundit on the word of God, and dytit be the haly Spirit, and that it hes put in writ, thole iudgemēt, & triall of the word of God: Bot alſwa the Apoſtles (quha brocht na thing in the kirk, bot that, quhilk the haly Spirite ſpak be thaim, as his mouth) was content, that thair doctrine ſould be examinat, be the iudgement of the Scripture: as Paule was content, that his doctrine, quhilk he teachit in Antiochia, ſould be tryit be the Iudgement of Gods worde, before the Apoſtles, Elders, and brethren in Ieruſalem: as is writtin in the .15. Chap. of the Actes. Siclyke, the Theſſalonians ar commendit in the ſcripture, becauſe that thay ſearchit the Scriptures daylie, gif Paules doctrine was trew, or nocht. Acto. 17. Mairattoure, this maner of examinatione, appearis to bring na lytle profet to the Kirk of God, for the ofter that ony decrete or doctrine be tryit be the Scripturs, the mair ſure it is, & thay that hes bene waik in the Faith, that thay hauehave had be the doctrine of man, or ony decrete groundit on the Scripture, the tryall hes geuin thaim occaſione to be weill confirmit in thair Faith. For it is no meruall, bot ane man ſall beleue that thing rather, quhilk hes oft tymes tholit tryal of Scriptures, nor it that hes neuer tholit. Now gif ony man thinkis heirfore, that I beare diſdane at the generall Councels, becauſe I wald hauehave thay decretis brocht againe in diſputatione, quhilk had bene aneis decretit be thaim, quhairin thair was, or is, ony ſuſpitione of diſaggreance, betuix thaim and the worde of God. I anſwer, that thait is mony queſtions cum in diſputatione thir dayis, that hes neuer bene iuſtly and ſincerely diſcuſſit be the Councels, quhilk gif thay be brocht againe, at this tyme in controuerſie, & all utterly aboliſit, be the ſolide, and vnfallible teſtimoneis of the Scripture, thair is na godly mā, that can be iuſtly offendit. And quhowbeit, the decretis of ſum Councell, had bene the decretis of the haly Spirite, and it had pleaſit the Kirk to hauehave ſocht be the Iudgement of the worde of God, gif thay decretis had bene conforme to the worde of God, or nocht, it had done na iniurie to the haly Spirite, for it is nocht the will of the haly Spirite, that our Faith leane vponupon the decretis of man, in place of Gods worde. And thairfore, gif ony decretis of the Ro…ane Kirk, be the Iudgement of Gods worde, had bene found, not to hauehave cum of the haly Spirite, and had bene haldin be the warld to hauehave bene the haly Spirites. The Kirk of God had do…e gude ſeruice to God, for the abolyſing of thaim. For it is bot reaſone, that the worde of God be knawin, fra the dec…etes of me…, quhilk can nocht be, bot be tryall of the word of God. But at this tyme, I will ſay na mair of the councels: bot God willing I ſall ſchaw M. Q. clerely, quhow thair hes bene verray few godly councels, ſen Silueſters dayis (quhow dewely that euer thay appearit to the warl…, thay war cōuenit) conforme to the Councell of the Apoſtles, q…hilk is maid mentione of, in the .15. Chap. of the Actes of the Apoſtles: mak of thair decretis quhat he pleaſe: nocht that I beare diſdaine at the generall, or prouinciall Councels, for I beleue that na godly man is of that mynde, bot he wald hauehave godly and weill learnit men (quhilk with the Spirit and worde of God, makis the trew Councels) conuening to reaſone, to conſerre and to vſe all thay ordinarie meanis, quhairby the Spirite of God geuis vnderſtanding of his Scriptures, and the Scriptures geuis trew Iudgement of all controuerſeis to the Kirk, that thair may be peace, and tranquilitie aye thairin, quhairof preſently I will nocht ſpeak: bot leauis M.Q. concluſion with ſic reaſons, as my ſohre wit could finde aganis the ſame, for the mātenance of the veritie, to the Iudgemēt of thayis, quha with brotherly, and godly lufe, wil ſupport my imperfection, quh…ir I hauehave neglectit or ouerſene ony thing, pertening to ane ſufficient Confutatione of his Firſte concluſione: and paſſis to the impugnatione of thay reaſons, quhairwith he takis to proue and confirme his foreſaid concluſione.