Answer to the Tractive by Master Kennedy, Reason 1
Heir followis M. Q. Firſte Reaſone, quhairby he thinkis that he confermis his foreſaid concluſione, without Scripture.
WE proue the foreſaidis on this maner. It is ſure, that lyke as Almychty God hes appointit his Kirk and congregatione, neceſſarelie to be vnite together in ane Faith be Baptiſme, hauing his worde and Law. Swa it is neceſſare, that prouiſione be had, to decerne the rycht vnderſtanding of the Scripture fra the wrang, ſpecially, quhenſumeuer queſtion or debait ryſis for the ſamyn, vtherwayis, the hauing of the Scriptures, without the vnderſtanding of the ſamyn, war lytle or na thing profitable to the Congregatione. Bot ſwa it is, that all hereſeis war ſuppreſt, and the rycht vnderſtanding of the Scripture fra the wrang, was decernit in all aiges, ȝeris and tymes, (ſen the tyme of the Apoſtles) be the general councels. Thairfore it followis weill, that the generall Councels war the ſpeciall membre of the Congregatione, appointit be God, repreſenting the hale Kirk to tak ordour in all maters of debait concerning Religione.
M. Ihone Dauidſonis Anſwer.
I wyll nocht ſtand to giuegive M. Q. the firſt part of this reaſone grantit: bot I affirme the ſecund part heirof to be fals quhare he ſayis. Bot ſwa it is, that all hereſeis war ſuppreſte, & the rycht vnderſtanding of the Scripture fra the wrang was decernit in all aigis, ȝeris, & tymes, (ſen the tyme of the Apoſtles) be Generall councels: and this I proue be diuers reaſonis (he taking the generall councels, & the kirk, for the cheif Paſtours, of the vniuerſall Congregatione as his foreſaid interpretion of of the kirk teſtifyis him to do) For the hereſeis that rays in the kirk of God, ſen the tyme of the Apoſtles, was not vther wayis ſuppreſt, nor be na vther lawfull meanis than thay war in the Apoſtles tyme. For God hes appoyntit na vther maner of way for the ſuppreſſing of thaim in his Scripturs, be command, or exemple. Bot in the Apoſtles tyme, ſum was only ſuppreſt be the haly Spirit, and the worde of God properlie and trewlye ſpokin be the Apoſtlis & Elders (the mouth of the haly ſpirit) Actor. 15. as was thare hereſie, quha teachit that the Gentiles that beleuit, could nocht be ſaue, without thay hade bene circū ciſit. For tharefter that Peter had maid his exhortation, quhilk mycht hauehave bene collectit of the Scripturs for the maiſt parte: Iames cytit Amoz the Prophete to confute the hereſie, quhilk is nocht els, bot ane teſtimonie of the haly Spirit, quha tharefore is put firſt as preſident in the decrete of the councel, quhilk was ſend fra Ieruſalem to Antiochia to conferme the brethren. F…r giuegive thay had wantit the haly Spirit, & the worde of God, it had nocht bene poſſible, to the Apoſtles to hauehave knawin quhidder thay ſulde hauehave conſentit with Paule and Barnabas: or with thaim, quha teachit circumciſione to be neceſſare to the Gentiles that beleuit. And farre mair is it vnpoſſible to ony generall councell that hes bene haldin ſenſyne, to knaw quhat part thay ſulde conſent to, or fra quhat part thay ſall diſſent, in cōtrouerſeis of Religione, without the worde of God, and the haly Spirit. Quharefore ſen in this Conuentione of the Apoſtles, this hereſie was nocht ſuppreſt be thaim that was men of the councell, bot be the haly Spirit and worde of God: all hereſeis hes nocht bene ſuppreſt be Generall councels, that is to ſay, be the cheif paſtours of the vniuerſall Congregatione. For as na man walde hauehave geuin credence that the Apoſtles hade ſuppreſt this hereſie, and thay had decernit ony thing concerning it, be thare awin fantaſie and manly Iudgement, before the Iudgement of the worde of God had bene hard, ſiclyke na mair can we beleue, that other General or particulare councels that hes bene ſenſyne, hes ſuppreſt ony hereſie, quhilk hes not hard firſt the Iudgement of the worde and Spirit of God, for all men is lears. Pſalme. 115.
And quhowbeit na man can deny (as I beleue) bot the haly Spirit is principall ſuppreſſar of al hereſeis, ȝit ſum mā perauenture wyll think that I hauehave ſaid ouer farre of the word of God, that it ſuppreſſis hereſeis with the haly Spirit: conſidering the worde of God is bot as ane dead Inſtrument, be the Iudgement of man. Be the quhilk the cheif Paſtours, the lyuelie membris of the Kirk ſuppreſſis the hereſeis. Tharefore mony wyll Iudge, that (as I buire hatred to the councels, and cheif paſtours of the Kirk) I wranguſlie attribute to the Inſtrumentis, that thing quhilk appertenis to the lyuelie workare: as be exemple, commondlie it is ſpokin of the craftis mē and thare inſtrumentis, that the craiftis men is the principall workaris, and thare inſtrumentis, is the ſecund cauſis of thare workis, and is bot ane helpe to thaim, quhareby thay worke.
Quharefore it appearis that we ſulde ſaye ſiclyke of the cheif Paſtours, and the worde of God. That the cheif Paſtours of the Congregation is the principal ſuppreſſours of the hereſeis, and the worde of God is the inſtrument, quhareby thay ſuppreſſe the hereſeis: and ſwa thay wyll ſay, that the ſuppreſſing of the hereſeis, is to be attribute to the cheif Paſtours repreſenting the generall councels, as the principall workars, & gouernours of the councell, & not to the word of God. I anſwer.
The worde of God is nocht to be eſtemit, as ane deade thing without operatione, or ſtrenth of it ſelf, as the worde of mā is, quhilk pereſis quhow ſone it is ſpokin, bot it is to be eſtemit, as Paule eſtemis it, Hebreo. 4. lyuelie, and mychtye in operatione, and ſcharpar than ane twa egged ſworde, quhilk the Lorde God ſpekis to the warlde be men, as be his mouth.
Quharefore Pater ſayis not in the 15. Cap. of the Actes, that amangs vsus God cheſit me out, that the Gentiles be me ſoulde heare the worde of the Euangell, and beleue: bot he ſayis, be my mouth: as he walde ſay, the Euangel that I preache to the Gentiles, is nocht my wordis, bot Gods. Siclyke in the firſt Cha. of the Actes, Peter ſayis, the Scripture man be fulfyllit, quhilk the haly Gaiſt be the mouth of Dauid ſpak before of Iudas. Alſwa Chriſt Ieſꝰ, callis Paule his choſin weſchel, Actor. 9. Quhairfore, ſen the Apoſtles confeſſis thaim ſelf, and the Prophetis to be bot as inſtrumentis, the mouth of the haly Spirite, and ane weſchell to beare the Name of Chriſte, the cheif Paſtors of the Congregatione, ſen ſyne in na Councell can be comparit properly to the craftes men, and the worde to the inſtrumentis, bot be the contrare: for the worde of God, is the liuely thing, and mychty in operatione, the Saule of all gude Councels, and the Paſtors, quhow cheif that euer thay be, is bot as deade Creatures (without the worde of God, the lyfe of the Saule) as all men ar that wātis it, quhowbeit thay liue corporally. Quhairfore, Paule ſpeaking of the preaching of the Euangell, he ſayis, we hauehave this treaſure in earthen weſchels, that the excellencie of that power mycht be of God, and nocht of vsus. 2. Corinth. 4. Quhairby we may ſee, that all men is bot fragile, and vnworthy weſchels, to contene ſa great treaſures, as is the worde of God, war nocht it war Gods pleaſure, thairby to ſchaw his almichty power to the warld. And gif Paule eſtemit him ſelf, as ane earthen weſchell, that contenit bot the worde of God, and nocht as ane Creature, quha be him ſelf, had power to ſpeak the worde of God.
Quhat kynde of weſchels mycht thay hauehave haldin thaim ſelf than, quha hes eſtemit thaim felf the cheif Paſtors of the Congregatione, ſen Paules dayis? Had thay weill weyit thir wordis of Paule, I dout not, bot thay wald hauehave grantit thaim ſelues, nocht ſuppreſſors of hereſeis bot vnworthy inſtrumentis to do ſic thing, in ony Councell that euer hes bene: latting be to ſpeak, that thay wald be ſa bauld, as to preferre thaim ſelf to the worde of God, in ſuppreſſing of hereſeis, taking to thaim ſelf the excellent power of Gods worde, quhilk Paule attributis onelyonly to God. Quhairfore, I inferre of this compariſone of Paules, quhair that he comparis him ſelf to ane earthen weſchell, that as the Leame Pote, that contenis the Medicine, dois na thing to the healing of the patient, na mair dois the generall Councels, that is to ſay, the cheif Paſtors of the Kirk (that contenis, or ſould contene the worde of God, quhowheit mony of thaim hes contenit verray lytle, or na thing of it) to the ſuppreſſing of hereſeis: for as the Leame Pot, quhilk can do na thing of it ſelf, ſeruis the Medicinars of thair Medicine, powring it out, or receauing it in, quhen euer thay pleaſe to vſe it: Siclyke the faithfull Miniſters, quha can do na mair in godly maters be thair awin nature, nor the Leame Pot can, thay ſerue the haly Spirite quhen it pleaſis him to ſpeak his worde be thaim (as his mouth) in all Councels, for the ſuppreſſing of hereſeis. And thairfore the ſuppreſſing of hereſeis, can nocht be attribute to the Kirk, that is to ſay, the cheif Paſtors, bot to the haly Spirit, and the worde of God. Secondly, the naturall man perceauis nocht the thingis of the Spirit of God; for thay ar fouliſhnes vntounto him. As ſayis Paule. 1. Corinth. 2.14. Bot M. Q. Kirk, that is to ſay, the cheif Paſtors of the vniuerſall Congregatione, quhilk is repreſentit be the generall Councels, hes nocht bene onelyonly naturall men: bot alſwa ſa fleſhly, that for the maiſt part, nocht onelyonly miſknew thay the thingis contenit in the Scriptures: bot alſwa thair lyfe hes bene ſa deteſtable, that it was nocht leſum to ony Chriſtiane man to eat with thaim. And thir Paſtors (quhome he wald hauehave to be ane generall Councell) hes bene ſwa, for the maiſt part (as teſtifeis ſindrie Famous Hiſtoriographeurs) ſen the tyme of Silueſter, Biſchope of Rome, before quhom, efter the Apoſtles dayis, thare was haldin few godly Councels. Bot ſic men hes nocht bene, nor ȝit can nocht be participant of the haly Spirit, without quhom, na hereſie can be ſuppreſt. For thare is na ſocietie betuix God, an… the Deuill. Quhairfore (ſuppoſe thay appearit ane general councell to thaim, quha knew nocht quhat ane generall Councell was) thay being bot naturall, and fleſhly men, thay could ſuppreſſe na hereſeis, nor ȝit decerne the rycht vnderſtanding of the Scripture, fra the wrang, quhilk cumis alſwa of the haly Spirite.
Thridly, the ſame thing that principally gainſtandis the Heretykes, in maters of Religione, ſuppreſſis thare hereſeis: bot principally the Spirite, and worde of God, gainſtandis the heretykes: for Auguſtine ſayis, with the plaine teſtimoneis of the haly Scripture, that thing is to be prouin, that we wald hauehave beleuit: and aganis the enimeis of the kirk, thay ar to be vſit, Contra Epiſtol. Pe…ſli. Donatiſt. de vnitate Eccle. Ca. 19. In the quhilk ſayingis, he makis na mentione of the cheif Paſtors of the kirk, or Councell, to be vſit aganis the Heretykes, enimeis to the kirk of Chriſte, bot onelyonly of the plaine teſtimoneis of the Scripture, the ſworde of the Spirit of God. Ephe. 6. Quhairfore the Spirit of God, and his word onelyonly ſuppreſſis the hereſeis, and nocht the kirk, repreſentit be the generall Councels. Siclyke, Auguſtine teaching vsus, to hauehave the ſureſt maner of interpretatione, of the Scriptures, he ſendis vsus nocht to the Doctours, nor to the Councels, nor to the Decretis of the Papis, bot to the Scriptures.
For the beſt maner of interpretatione of Scripturs (ſayis he) is to expone ane place be ane vther of the ſame, that is mair manifeſt. Lib: 3. de Doctrina Chriſtiana. Cap. 26. Quhilk is not els, bot that ane part of the Scripturs decernis the rycht vnderſtanding of ane vther Scripture fra the wrang. And ſen the diſcretion of the rycht vnderſtanding of the Scripture and the wrang, is na vther thing, bot the diſcretione of the rycht interpretatione of the Scripturs and the wrang: the rycht vnderſtanding of the Scripturs fra the wrang, may be hade be vther meanis, than be the generall councels: Tharefore the rycht vnderſtanding of the Scripturs fra the wrang, hes nocht bene ay decernit be generall councels. And als giuegive the hereſeis hes bene ſuppreſt onelyonly, be the generall councels, Auguſtine hes nocht had ane rycht Iudgement, to ſchaw quhow the hereſeis ſulde be ſuppreſt, and the Scripturs rycht exponit and vnderſtand: bot in his ſayings foreſaid, he hes bene contrarius to God, inſafar he ſendis vsus to the Scriputrs, quhare Chriſt hes ſend vsus, (as M. Q. alledgis) to the generall councels, for to ſeik the ſuppreſſing of hereſeis, and rycht vnderſtanding of the Scripturs: quhilk I beleue M. Q. wyl nocht grant, bot Auguſtine had ane rycht vnderſtanding, baith of the ſuppreſſing of hereſeis, and of the exponing and interpreting of the Scripturs.
Feardlie betuix the Apoſtles dayis, and the firſt councell generall, callit Niceane, that was haldin in the ȝeir of our Lorde 328. thare rang mony hereſeis, as teſtefeis ſyndrie Hyſtoriographeurs. Than giuegive M. Q. wyl ſuſtene that all hereſeis, hes bene, be ane generall councell, or vther onelyonly ſuppreſt, taking tryall, and inſtructione be the Scripturs. Than ſay I, that the haly Spirit be all the godlie Doctours, and wrytars, baith before the firſt generall councell, & efter, traualit inuaine. And alſwa thay Doctours tynt thare tyme: To quhom, is attribute, (becauſe thay be argumentatione, and vther wayis in thare preaching, or wryting ſchew to the warld the Iudgemēt, of the Spirit and worde of God, betuix his treuth and thay hereſeis,) the thing that appertenit onelyonly to the Spirit & worde of God, (nocht efter the veritie, bot efter the commond maner of ſpeache) as to Dioniſius Origenis diſciple, the Confutatione of Sabellius, and Nepos, Chiliaſtes, to Archelaus, Biſchope of Meſopotamia, the Confutatione of all the arguments of Manicheus, the cheif heretyke, and to Origene, the confutatione of diuers heretykes, before that thare was ony generall councell, vther nor the councell of the Apoſtles maid mentione of in the 15. Cap. of the Actes. And efter the councell of N…cene, was attribute to Epiphanius, the confutatione of 80. hereſeis. To Auguſtine and Hierome, the confutatione of ſyndrie hereſeis: as teſtifeis Trithemius, Pantaleo in his Cronicles, and Hierome in the Catologe of the Eccleſiaſticall wryttars. Quha tuke nocht tryall and inſtructione onelie be the Scripturs to confute, conuict, or ſuppreſſe thay hereſeis, bot rather be the Scripturs, and the ordinarie meanis (quhareby the Spirit of God geuis the vnderſtanding of the Scripture) thay oppinnit the Scripturs, that be the oppinning of thaim, the warld mycht als manifeſtlie and ſurelie ſee, quhow that the Spirit and worde of God ſuppreſt thay hereſeis, as ony mā vnderſtandis the nature of the thing that is oppinnit to him be the eſſentiall and maiſt proper definitione of the ſame. Or as he ſeis his awin face in ane Myrrour, giuegive thare be ony ſpot on it, or nocht: Swa that na man for the cōtrouerſeis of thay dayis, that be the Scripturs was rychtuouſlie and ſufficiētlie decydit, myſtart the Iudgement or ſentence, of other generall or prouinciall councels, mair nor the man that hes ane fair Myrrour before him, myſtaris to byde quhill ane cum fra Rome, or Ieruſalem to tell him, giuegive he be fair or nocht: And alſwa thay doctours be the ordinarie meanis, and Scripturs ſoluit the heretykis reaſons, that appearit to make for thay hereſeis, ſchawing to the warld that thay war of na effect. Swa na man of gude reaſone can ſay, that the haly Spirit, and al the weill learnit, and godlie men traualit muame, baith in thare wryting, Preaching, and reaſoning aganes the hereſeis of thair dayis: bot ſū of thaim did als mekle in vſing of the ordinarie meanis, (quhareby the warld mycht perceaue, and vnderſtand thay hereſeis be the Spirit and worde of God ſuppreſt) as ony councell of thaim all did, for fardare the councels could do nocht.
Quharefore I conclude, that na hereſeis hes bene ſuppreſt be generall Councels (as M. Q. allegis) bot be the Spirit and worde of God, for giuegive he wyll attribute confutatione, ſuppreſſing, conuicting of the hereſeis to the councels, he ſall fynde the ſame things attribute to the Doctours, be diuers godlye wryttars in thare bukis, and ſwa giuegive he attributis ſic things to the councels, lat him attribute the ſame things to the Doctours, for the ſuppreſſing, conuicting, and confuting is attribute to the councels, bot for the ſame ſelf cauſe, that thay ar attribute to the doctours, quhilk is nocht els, bot for vſing of the ordinarie meanis, to oppin the Scripturs, and for ſchawing of the iudgement & wyll of God, contenit tharin to the warld, as the ſpirit of God geuis thaim vnderſtanding, & vtterance.
Fyftlie giuegive M. Q. wyll ſay, that all hereſeis is ſuppreſt onelye be Generall Councels, it is na better to the People, quhen ony Hereſeis ringes, to be vnderunder ane weill learnit Paſtoure, than vnderunder ane Ignorant: becauſe ane gude and weill learnit Paſtor, can do na mair to quiet the conſcience of his people (as to the hereſeis) nor ane ignorant: gif it be trew, that hereſeis onelyonly be general Councels is ſuppreſt (as M. Q. alledges) for thay man baith abyde the cūming of ane generall Councel (as all the ſimple, and thrawart papiſtes dois) quhilk gif it cummis nocht in thare lyfe tyme, nother of thaim can lu…k for quietnes in thare conſcience, bot with troublit conſcience man depart, quhare God pleaſis, quhilk war ane great abſurditie.
Sextly, the councels hes oft tymes cōſentit with the heretykes, as the Councel callit Ariminenſe, haldin in the ȝeir of God, 362 fauorit the Arrians: quha held ane Councel in Antiochia, of Syria, and confirmit thare awin erroure, ſa far as Councell could conferme it, in the ȝeir of God. 346. Hyſtoria Tripar. 2. Ca. 10. The Second Councel of Epheſꝰ, fauourit the errour of Entites. The councel haldin be Cypriane, & the Biſchoppes of Affrick, cōcludit the heretykes to be rebaptſit, in the ȝeir of our Lord 260. And Steuin the Biſchope of Rome, not only decernit he thaim, that thay ſould not be Rebaptiſit, bot thay, quha baptiſit thaim, or decernit thaim to be Rebaptiſit, he thocht worthy to be curſt. Auguſtinus de vnico Baptiſmo, Contra Petili. Cap. 14. And in the Councell of Nicene, thare was ſeuintent that fauourit Arrius: of the quhilk aleuin ſubſcriuit efterwart with thare handis, and nocht with thare hart, to the Councel. And Ser was ban…iſt with Arrius, that wald nocht conſent to the Councel. Quhairfore, thair being ſa mony erroures mātenit be …ouncel…, a…d ſa great controuerſie amangis thaim, that was of the Councels: I may ſurely conclude, that all Hereſeis hes nocht bene ſuppreſt be generall Councels: nor ȝit the rycht vnderſtanding of the Scriptures, fra the wrang, hes bene decernit be thaim, bot rather the contrare be mony of thaim. And gif M. Q. will ſay, that thay war prouinciall Councels, that fell in erroure, and nocht generall. I anſwer, that ane generall Councell may fall in errour, or hereſie, als weill as ane prouinciall Councell: for God hes nocht promiſit mair to ane generall, nor to ane prouinciall Councell, that it ſall nocht fall in erroure. For it is bot ane dreame deuoitly dreamit, that euer thare was ane vniuerſall Councel, ſen the Apoſtles dayis, repreſenting the kirk of God. For ſiclyke Councell hes nother exemple, nor command in the worde of God, nor ȝit hes it the …mes of God, mair of his aſſiſtance, nor ane particulare Councell, godly conuenit: for the Councell of the Apoſtles, ſal nocht be eaſely prouin, to be ane vniuerſal Councel. Siclyke, gif the generall Councels, had ſuppreſt all hereſeis ſufficiently (as M. Q. alledges was done be thaim) than (ſay I) that thay maters had nocht ryſen againe, that had bene aneis ſuppreſt: bot thay thingis quhilk thay ſupp…eſt for hereſie (as was the forbidding of meatis on certane dayis, & at certane tymes, forbidding of baith the kyndis geuin in the Supper of the Lorde, to the commune people, forbidding of the Miniſters Mariages of the Kirk, and ſiclyke, vther thingis) is now ryſen againe, and godly authorizit be the Scripture, in the Kirk of God. And be the contrare, thay thingis, quhilk thay eſtabliſhit for the treuth and veritie (as was Purgatorie, tranſubſtantiatione, the Sacrifice of the Maſſe, worſchipping of Imagerie, and ſiclyke, vther thingis) without general, or prouincial councel of mē: be the worde of God, thay ar ſa far ſuppreſt, that thay ar neuer able to ryſe againe. Quhairfore as we ſee, that na thing ſtandis ſure, concerning Religione, bot it that is groundit vponupon Gods worde. Siclyke, thare is na thing, that ſuppreſſis thay thingis, quhilk is aganis the trew Religione, bot the Spirite and worde of God.
Quharefore, leauing this part ſufficiently prouin, be the reaſonis foreſaid, that all hereſeis hes nocht bene ſuppreſt be generall Councels: nor ȝit, that the rycht vnderſtanding of the Scriptures, fra the wrang, hes bene decernit be thaim: I ſay, be na ſtrenth of argumentatione, inferris he weill his concluſione, that the generall Councels was the ſpeciall membre of the Congregatione, appointit be God, repreſenting the hal… Kirk, to tak ordoure in maters of debait concerning Faith.