Answer to the Tractive by Master Kennedy, Reason 2
Heir followis M. Q. Second Reaſone, quhairby he laboures to confirme his Firſte Concluſione, without Scripture.
GIF thare be ſum (as I think thare be mony) quhilkꝭ ar ſtif neckit, bearing perpetuall diſdaine aganis the generall Councels, ſpecially, ſic as wald hauehave libertie to thraw the Scripture to thare appetite, deſyrous of vaine glorie, and to be thocht ſingulare in thare awin opinione. I will aſk thaim of ane queſtione, quhilk is verray eaſy till anſwer to, that is, gif euer thare was ony Hereſeis ſen the tyme of Chriſte, or nocht? I am ſure thare is na man ſa ſchameles, and he war neuer ſa drownit in Hereſie, bot he will grant thare hes bene mony great hereſeis. For quhy? thare is nocht ane article of our faith, bot it hes bene impugnit, and brocht in dout againe be Heretykis, affermand thare hereſeis, for the maiſt part all be Scripturs, falſlie alledgit, and interprete. Than wyll I ſpeir, giuegive thare was ane ordour tane to ſuppreſſe the hereſeis, or nocht? I am ſure thare is na man wyll thynk that God neglectit the Congregatione, that it ſulde lyue in perpetuall debait, for the faith, and na ordour to be tane thairupon.
Than wyll I inquire, quhat was the ordour (giuegive it was nocht be the generall councels) quhilk was tane? treuly I beleue, thare wyll na man ſchaw ane vther meane, quhareby hereſie was ſuppreſt, bot be the general councels, ſpecialie quhilk rays of the wrang vnderſtanding of the Scripture of God, as all hereſeis commonlie dois.
Than ſen we ar aſſurit that thare hes bene mony abhominable hereſeis in contrare our faith, and the ordour, quhilk was tane for the ſamyn, was euir onelie be the Generall councels dewly conuenit, it may be iuſtlie inferrit, that the general councels was the membre of the congregatione, ſterit vp be God, repreſenting the vniuerſal kirk of God, hauing denomination, ſtrenth, and effect of all the membris of the Congregatione.
I beleue thare is na man of reaſonable Iudgement, bot he wyll thynk that thir twa argumētis aboue rehearſit ſufficientlie perſwadis, ȝea, and conuictis the general councels to be the member of the Congregatione, repreſenting the vniuerſal kirk of God.
M. Ihone Dauidſonis Anſwer.
I Grant that thare hes bene mony hereſeis ſen the tyme of Chriſt, and that we hauehave exemple in the Scripturs, quhareby we may vnderſtand, that be the worde, and Spirit of God, thay war ſuppreſt. Acto. 15. Bot quhare he ſayis, treuly I beleue, thare wyll na man ſchaw ane vther meane, quhareby hereſie was ſuppreſt, bot be the generall councels, quhilk rays of the wrang vnderſtanding of the Scripture of God, I am not trewly of this beleue: bot affermis that na hereſeis ſen the Apoſtles dayis, nor in thare dayis, nor before thare dayis, hes bene ſup…r…ſt be generall councels, quhidder thay hereſeis hes ryſin of the wrang vnderſtanding of the Scripturs, or nocht. Bot all hereſeis hes bene ſuppreſt be the haly Spirit, and worde of God. For nother councell nor Kirk, quhow vniuerſall or particulare that euir it was, can ſay (as he interpretis the kirk or councell) that the greataſt hereſie that euir was, was hereſie: nor ȝit can it ſay, that the rytht vnderſtanding of ony hard & difficile place of the Scripture, ſetfurth be the greataſt Doctor that euir was, is the rycht vnderſtanding thareof: nor the wrang vnderſtanding of the ſame Scripture, ſetfurth be the greataſt heretyke that euir was, is the wrang vnderſtanding thareof, without the haly Spirit, and the worde of God. For it is only thay, that may aſſure vsus in our conſcience, of the trew vnderſtanding of the Scripturs. For giuegive we mycht ſay, of twa interpretations of ane harde place of Scripture, that the ane war hereſie, and the vther nocht: or of ony difficile place, that this war the rycht vnderſtanding thareof, and this nocht, at oure pleaſour: than we mycht leid men to ony faith we pleaſit, as we war Lords ouer thare faith, quhilk war ane arrogant thing.
Tharefore, quhen the Kirk of God, or ony priuate membre thareof, hes ane doutſum queſtione, or cōtrouerſie in ony mater of religione, as is all hereſeis, it aperteanis to thaim be ſic ordinarie meanis, and gracis, as the haly Spirit hes īdewit thaim with, to ſee, quhilk of the partis of thare doutſum queſtione, aggreis with the Scripture of God, and quhilk nocht, as the Apoſtles did. Acto. 15. And that the vnderſtanding, quhilk is found of the difficile ſcripture, that is ſocht for ony cōtrouerſie, conſent, and aggre with all vther places of the Scripture, preceding and following, and diſaggre with nanc: quhilk is to be ſocht, as Auguſtine teachis vsus ſaying, be the things following of the ſame text, and that quhilk is adioynit thareto, the dout, or the repugnance, is to be tane away. Libro. 3. de Doctrina Chriſtiana Cap. 2. et contra Fauſtum Manicheum, Libro. 9. Cap. 67. He ſayis nocht that the dout is to be tane away be the general councel, or be the Doctours, bot be the thingis following of the ſame text, and that, quhilk is adioynit thareto. Quhilk being tane away (nocht be the Kirk, or ony membre thairof, bot be the worde of God) it apertenis to the Kirk, and eueryevery membre thareof, to conſent with that part of ony doutſum queſtione, in maters of Religione, that the Scripture of God aggreis with: & diſaſſent fra that part, that the Scripture diſaggreis with, as the Apoſtles did, in the councel of Ieruſalē. And efter that the hereſie be ſuppreſt, be the Spirit, and word of God: it pertenis to the hale kirk, to adioyne that authoritie, quhilk God hes geuin to it, to the part aggreing with the Scriptures. As for exemple, and this dout, or queſtione war mouit in the kirk of God. Is it leſum to ony man, to make to him ſelf ony grauin Image, to bow doune thareto, in the Temples? Than quhat can the kirk, or Councell ſay thareto? na thing: quhill thay luik quhat the Scripture of God, the teſtimoneis of the haly Spirit, hes Iudgit and determinat. And becauſe the kirk, or Councell, in the Scripture findis, that Images is forbiddin, and condamnit be God, all the godly members of the kirk, and Councel conſentis to the haly ſpirit, and Scriptures ſpokin be the members of the kirk (as his mouth) and be the authoritie that God hes geuin to the kirk, it commandis, that thay that makis Images to thaim ſelf, to bow doune to thaim, & worſchip thaim, be haldin as Ethnikis, and Publicanis: or efter ane admonitione, or twa, that all men flee fra thaim, and as Idolaters, that na man tak meat with thaim. Siclyke, thare is ane great controuerſie, betuix the Proteſtantes, and the Papiſtes, vponupon the vnderſtanding of thir wordis, that Chriſte Ieſus ſaid in his Supper. This is my body, ilk ane thinking thaim ſelf to hauehave the rycht vnderſtāding heirof. Than quhat ſall the kirk of God do in this mater? Sall it ſtand onelyonly to the determinatione of the Councels, without farder tryall taking in the mater? Or to the determinatione of the beſt learnit men? nother. Bot the kirk, and the beſt learnit men, that euer was, ſould luik firſt be the ordidarie meanis, and Scriptures, quhilk is the vnderſtanding heirof. And becauſe the Sacramentall ſpeachis of the Scriptures, ſeruis beſt to oppin this place of the Scripture, for the quhilk the controuerſie is. Tharefore the Proteſtantes, ſeing the Scripture of God, in the Sacramentall ſpeachis, to gif the Name of the thing, that is ſignifeit be the Sacramentall ſigne, to the ſigne: as in the .12. Chap. of Exod. Quhare it is writtin: This is the Paſouer of the Lorde: and quhare ſall we prepare to thee, the Paſouer? Math. 26. This is my Couenant, Gene. 17. Quhilk is als mekle to ſay, as this is the ſigne of the Paſouer. This is the ſigne of my Couenant. Swa the Proteſtantes ſeing, that this is the vnderſtanding of this Sacramentall ſpeachis, to the quhilk, this Sacramentall ſpeach (this is my body) is alyke. The Proteſtantes is aſſurit be the worde of God, to hauehave the rycht vnderſtanding of this place, this is my body. For as the kirk of God, and the mēbers thareof, conſentit in all aiges, this to be the vnderſtanding of this Sacramentall ſpeach, this is the Paſouer of the Lorde, this is the ſigne of the Paſouer. Siclyke it ſould conſent, that of this Sacramentall ſpeach (this is my body) this is the richt vnderſtanding thareof, this is the ſigne of my body. Not that I meane, thare to be onelyonly ane baire ſigne, bot ane Sacramentall ſigne, with the quhilk. God exhebitis to the receauer worthely, that thing quhilk is ſignifeit be the ſame ſigne. And not onelyonly ſould the Kirk conſent thareto, bot alſwa, be the authoritie it hes of God, it ſould command it awin members, to hald all thaim, quha beleuit the bread and the wyne, to be tranſubſtā ciat, in the body and blude of Chriſte: or Chriſte Ieſus body to be incloſit within the formes of bread and wyne, as Ethnikis, and publicanis (as all Papiſtes ſould be haldin amangis trew Chriſtianis) and to flee fra thare company, as Heretykes, and Idolaters, quha be the determinatione of thare Councels, without Scripture of God, hes commandit, as Lordes ouer Chriſtiane mennis Faith, that all men beleue the bread and wyne to be tranſubſtantiat in the body & blude of Chriſt Ieſus, als lang and braid, as he was borne of the Virgine Marie, and crucifeit on the Croce, vnderunder the formes of bread and wyne, quhilk altogether is wickit. For thare is na Councel, that can moue ony man to beleue ony thing concerning Religione, be ony authoritie, that euer thay may alledge thaim ſelf to hauehave, without Gods worde. For Auguſtine ſayis, that it is neceſſare to be prouin, be the manifeſt teſtimoneis of the haly Scripturs, that we wald war beleuit. Contra Epiſt. Petili. Donatiſt. de vnitate Eccle. Cap. 19. Siclyke he ſayis, he wald nocht hauehave beleuit the Eua…gell, without the authoritie of the Kirk had commouit him. Contra Epiſt. Manichei, quam vocant fundamenti. Marke weill his worde, commouit, and nocht mouit: for be this worde commouit, he meanis, that the authoritie of the Kirk, or decretis thareof, is nocht ſufficient be thair ſelf, to moue ony man to beleue the Euangell, bot with the Spirite and worde of God, to commoue the myndes of Gods choſin people to beleue. Quharefore, ſen nother the ſcripture of God, nor the Doctoures ſayingis, nor ȝit na gude reaſone, teaches vsus to ſeik the ſuppreſſing of Hereſeis, or the rycht vnderſtanding of the Scriptures, fra the wrang, bot at the haly Spirite, and the worde of God: I beleue M. Q. nor na godly man will attribute to the generall Councels, that thing quhilk appertenis onelyonly to the haly Spirite, and the worde of God: as is the ſuppreſſing of Hereſeis, and the diſcretione of the rycht vnderſtanding of the Scriptures, fra the wrang, vtherwayis the warld wald liue in perpetuall debait, and contentione, without the hereſeis war ſuppreſt, be infallible and eternall things (as is the haly ſpirit, and the worde of God) and nocht be generall, or particulare councels, that may baith diſſaue the warld, and be diſſauit.
And giuegive ony man wald obiect, that the Kirk of God hes receauit ſum Scripturs, as Canonicall, and hes refuſit vthers, as Apocripha: Quharefore it appearis to be ſure, that the kirk hes power onelyonly to decerne, and Iudge the Scripturs: and hauing power to Iudge the Scripturs, farre mair ſulde it hauehave power (as appearis) to Iudge, quhilk is the rycht vnderſtā ding, and quhilk is the wrang of the Scripturs, and ſwa perauenture to ſum men, al wyl appeare to be wrang, that we hauehave ſaid. I anſwer, that the Kirk receauit the Scripturs, na vther wayis, than thay war offerit, and delyuerit be thaim, that wrat thaim to the Kirk: quha was knawin ſurely be the reſt of the Kirk, to be full of the haly Spirit: bot thay war nocht offerit, nor delyuerit to the Kirk to be Iudgit, or to be receauit be the Kirkis Iudgement. Bot of thay Scripturs that was delyuerit, as Canonical be the Apoſtles, and the Euangeliſtis: the Kirk fra tyme to tyme, hes borne faithfull wytnes thareof to the Poſteritie, that thay war Canonicall, of the quhlk the Kirk could neuer take on it to Iudge. For the Apoſtles & Euangeliſtis of thare awin wyll cheſit not, to bryng in the Kirk ony thing, bot that, quhilk thay receauit fra Chriſte, faithfully thay ſchew it to the Nations, as ſayis Tertuliane. For as the Scripturs of the auld Teſtamēt, was not Iudgit be the preiſtis, nor Miniſters, nor be the Synagog to be Canonicall, or Apocrypha: bot was kepit (as ſayis Auguſtine) in the Temple of the Hebrew people, be the deligence of the ſucceding preiſtis Deut. 31. Ioſue vltimo. Hebr. 9. Swa the Kirk, nother receauit, nor refuſit, nor ȝit Iudgit it ony Scripture, be it awin autoritie, bot thay buikis, quhilk it receauit fra the Apoſtles, and Euangeliſtis: ſen the Apoſtles, and Euangeliſtis dayis, without interruptione of tyme, hes brocht thaim on to this tyme. Contra Fauſtum Manicheum, Lib. 28. Cap. 2. e. And in the ſame buke he ſayis. Cap. 4. quhen the Apoſtle Paule, efter the Aſcenſione of the Lorde, was callit of the Heauin: giuegive he had nocht found the Apoſtles lyuing, with quhom he mycht hauehave appearit, to hauehave bene of the ſame fallowſchipe be communicatione, and conferrning of the Euāgell with thaim, (Galat. 2.) the Kirk on na wayis had beleuit him. Be this ſayngs of Auguſtine, it may be clearlie ſene, that the Kirk of God, nother admittit, nor refuſit the Scripturs, he it awin autoritie. Bot becauſe the kirk of the Apoſtles dayis, had cōmunicatione and conferring of the Scripturs with the Apoſtles, and Euangeliſtis: and thay Scripturs that the primitiue kirk receauit of thare handis, the kirk ſucceding, as ane faithfull wytnes, hes brocht thay ſcripturs to be beleuit on to our dayis. And tharefore nother kirk, nor councels had power to Iudge the Scripturs, nor to decerne the rycht vnderſtanding of the Scripturs fra the wrang, be thare Iudgement & pleaſour. For Auguſtine ſayis Lib. 13. confeſſion. Cap. 23. it is nocht leſum of ſa hie autoritie to Iudge, nor ȝit of thy buike: ȝea, ſuppoſe thare be ſum thing thare nocht manifeſt, becauſe we ſubmitt to it oure vnderſtanding, and we halde it ſure, ȝea, and it that is hid to our ſycht, rychteouſlie & trewly to be ſaid. Ane man quhowbeit he be now ſpiritual, and renewit in the knawlege of God, according to his Image, quha hes creatit him, nochtheles, he ſulde be ane doar of the law, and nocht ane Iudge. Tharefore the Apoſtles being in the primitiue kirk, quha be the inſpiratione of the haly Spirit, wrat the Scripturs: & delyuerit thaim to the kirk (manifeſtlie contening all thingis, that conce…nit faith, & gude maners) the kirk hes borne witnes of thay Scripturs to the warld, that thay war Canonicall. Bot efter that this was done, it was nocht leſum to the kirk ſucceding, to interprete thay Scripturs at thare pleaſoure: bot the Spirite of Chriſt, firſt was to be hard: and the mutuall conſent of all the places of the Scripture, was diligentlie to be cōſidderit, of the quhilk, we hauehave this familiare exemple. As quhen the kingis letters cummis to ony Citie, the Rewlars and gouernours of the Citie, of ane cuſtome may take tryall, giuegive thay letters be ſeuzeit or nocht, that is preſent it to thaim in the kyngis name. Bot quhen thay vnderſtand, thay letters not to be ſeuzeit, nor corruptit, it is nocht leſum, at thare pleaſour, to alter, or change thaim, nor to mak expoſitione, or gloſe on thaim, bot obey the kyngis cōmand, as it is ſetfurth tharein. And na vther wayis can we iudge of the Kirk: for quhowbeit it is ane faithful keipar of the Scripturs, ȝit it is nocht leſum to it, to conſtitute ony vther thing of thaim, vtherwayis than God hes determinat.
Quharefore, ſen the councels (as he interpretis thaim, the cheif Paſtours of the Vniuerſall Congregatione) is men for commounlie blynde, affectionat, & dull of ſpirit, and takis on thaim to decerne, and determine thay thingis that is proponit in thare councels, quhilk appertenis onelyonly to the Halye Spirit, & word of God: I ſay na man is obleſt to ſubſcriue, or cōſent to the ſentence of thay Councels, mair nor to the ſentence of ane priuate man, be reaſone of the Councels. Bot becauſe, thay aggre with the worde of God (quharein is contenit the mynde and will of the haly Spirit) approuing it to be trew, be the quhilk it takis the ſtrenth, efficacie, and denominatione. For gif Peter (quha appearit to be ane Pillare of the kirk (Gal. 2) and was ſa great Apoſtle) had errit, and Paule had nocht reſiſtit vntounto him, quhat ſall we ſay than of the Congregatione of men, that is led vp and doune with affectionis, blyndnes, and errour, as hes bene mony of the Councels, ſen the Apoſtles dayis, in the quhilk, thare hes nocht bene ſa mekle, as ane ſchaddow of the haly Spirit. Tharefore, lat all thingis concerning Religione, be brocht to the Scripturs of God, the teſtimoneis of the haly Spirit, the twiche ſtaine, and equale Iudge, that be thay things that is certane, and ſtable, ordoure mat be tane in doutſum maters. And not to lat doutſū maters be Iudgit be vncertane, and mutable things. For as the ſpirit, and worde of God is ſolide, and immortall, and full of veritie, ſwa is thare decretis, and ſentences eternall, and immortall: and as men (quhow great nombre that euer thay be) is mortal, mutable, and be nature geuin to lie: Swa thare decretis, and ſentences, is vncertane, changeable, and neuer wanting ſuſpitione of falſet.
Bot ȝit I wald not, that ony man thocht me of that mynde, that I wald hauehave all things drawin to the tryall of the Scripturs: as that I wald hauehave godly, and weill learnit men, not hard in godly councels, quha hes the ordinarie meanis, quhars by the ſpirit of God geuis the vnderſtanding of his Scripturs: or that I laboure to euacuat the authoritie of the Kirk, or Councels, and to hauehave the godly Fathers, and members thareof neglectit. Bot I wald hauehave the Kirk, the Councels, and Fathers thareof, quhow godly that euer thay war, acknawledgeing the things, that properly appertenit to the haly Spirit, and the worde of God (as is ſuppreſſing of Hereſeis) nocht to apperteane to thaim: And that thay war bot as inſtrumentis, mouit and vſit be God, to mak manifeſt vntounto the warld (as his month) the treuth and veritie of all controuerſeis: as thay ar determinat, and decretit be his Spirit, and liuely worde.
And tharefore, quhare he ſayis, in the beginning of his argument. Gif thare be ſum (as he thinkis thare be mony) quhilkꝭ ar ſtifnecki…, bearing perpetuall diſdaine aganis the generall Councels, ſpecially, ſic as walde hauehave libertie to thraw the Scripturs, to thare appetite, deſyrous of vaine glorie, and to be thocht ſingulare in thare awin opinione. I ſubmit my ſelf to the Iudg…ment of the R…a…er q…hido…e … be …ort…y to …e callit ſtifneckit, and bearers o… … …is the …oun…, that wald hauehave the iudgement of Counc…ls, and all …e…, q…hat ſumeuer thay war ſubiect, to the Iudg…ment of the Spi…, … worde of God: or thay, quha will nocht ſubdew thare vnderſtanding in the ſeruice of Chriſte, bot wil hauehave his word iudgit be the vncertane, and arrogant Iudgement of men. And gif we ſeik ane libertie, that contenis vsus within the word of God, and is content that we, and all our actionis be iudgit thareby, or thay, quha wald hauehave the Scripturs, and thare interpretationis, quhow godly that euer thay war, ſubiect to thare councels, that is, to thare awin Iudgementis, and to hauehave na greater ſtrenth, nor be thare Councels, be thare Doctours ſayings, ȝea, and thare Papis decretis thay receaue. That quhen ane of thir ſeruit thaim nocht to thare libertie, that thay mycht loup to ane vther, fra the Scripturs to the Councels, fra the Councels to the Doctours, fra the Doctours to the Papis decretis, as it war ane Fox, loupynd fra hole to hole, ſeiking ane ſtrēth. And I wald we war iudgit, quhidder we be thrawers of the Scripturs, that deſyris Scripturs, to interprete Scripturs, or thay, quha wald hauehave thaim īterprete be the Councels, thrawīg thaim to the Iudgement of men. Or quhidder we be deſyrous of vaine glorie, and ſingulare in our awin opinione, that referris the glorie of all gude Councell, the decretis, the ſuppreſſing of Hereſeis, and the rycht vnderſtanding of the Scripturs, to God, and his worde, or thay, quha attributis the halding of Councels to thaim ſelf, and furth ſetting thare decretis to the warld, as the decretis of men, to be obeyit as the decretis of God, vſurping to thaim ſelf, the ſuppreſſing of Hereſeis, and vnderſtanding of the Scripturs, quharein thay ſchaw thaim ſelf, mair nor ſingulare in thare awin opinione.