Answer to the Tractive by Master Kennedy, Letter 1 – Letter 2
The Superſcriptione of the Councels Epiſtle.
The Apoſtles and the Elders, and the Brethren, to the Brethren of the Gentiles, of Antiochia, Syria, and Celicia, Greating. &c.
The Narratione of the Councels Epiſtle.
FOrſamekle as we hauehave harde that certane, quha departit fra vsus, hes troublit ȝow with wordis, and combret ȝour myndis, ſaying, ȝe man be circumciſit and keip the law, to quhom we gaue na command: It ſemit to vsus tharefore gude quhen we com together with ane accorde to ſend choſin men on to ȝow, with our belouit Barnabas and Paule, men quha hes Ieoperdit thare lyues for the name of our Lord Ieſus Chriſte, we hauehave ſend tharefore Iudas and Sylas, quhilk ſall alſo tell ȝow, the ſame thyngis be mouth.
The decrete of this Councell, and concluſione of the Epiſtle.
¶ For it hes pleaſit the haly Gaiſt, and vsus, to put na vther burdene on ȝow, than this neceſſare thingis: that ȝe abſtene fra fylthines of Idols, and blude, it that is wyrreit, and Fornicatione, fra the quhilks ȝe keipyng ȝow, ȝe do weill: and weill fair ȝe.
¶ Heir it may be planelie ſene, that this worde (ws) hes not onelyonly reſpect to the Apoſtles, bot alſwa to the Elders, & Brethren cōtenit in the ſuperſcriptione of the letter. And tharefore this worde (ws) in the decrete, is als mekle to ſay, as the Apoſtles, Elders, and brethren. Quharefore it is euill interprete, and ws, as Iudges: quhilk he referris onelyonly before, to the Apoſtles. Bot it happinnit weill, that he was not all hale blynde that happinnit on the Apoſtles, quha is put in the firſt part of the Superſcriptione, and neglectit nocht the hale membris of the Councell. Bot it is nocht maruell that he ouerſaw the Elders, and Brethren, that was vnderſtande vnderunder this worde (ws) and laſt in the Superſcriptione of the councels letter: conſidering he ouer ſaw the haly Spirit, for his awin auantage, quha is preſident of the Councell. Quhilk come (as I think) bot of ane kyndlie kirkmānis head, quha walde nother hauehave the haly Spirit, quha knawis all, nor ȝit the Elders, and Brethren, quha knawis part, vnderſtanding, that ony thing ſulde be done in Councels, bot be the Apoſtles, to quhom, M. Q. and his cheif Paſtours, haldis thaim ſelf ſucceſſours, that thay may ryng ouer all mēnis conſcience onelyonly, as thay pleaſe. Tharefore all men that conſideris the ordoure of this councell, may clerelie ſee, that he hes ouerſene him ſelf, in the expoſitione of this terme (ws) for vnderunder this terme (ws) is comprehendit, the Apoſtles, Elders, and Brethren. Onder the quhilk namis is comprehendit the hale Congregatione of Chriſt Ieſus Kirk. For thare is na gude trew Chriſtiane mā, bot he is other ane Apoſtle, or ane Eldere, or ane brother, and nane of this ordours of men, ſulde be ſecludit fra generall, prouinciall, or ſynodale councels, Swas thay be qualifeit tharefore, ſuppoſe thay war nocht admittit in the papiſtrie.
Thridlie, quha pleaſis lay the Text of this Scripture together, and his gloſe, I beleue thare ſalbe found na man, bot he ſall hald him war nor blynd, and he ſee nocht, quhow M. Q. is marualouſlie wanderit be the way in this mater: for quhat affinitie hes this text, it hes pleaſit that ha…y ſpirit & ws, to put na vther burdene on ȝow bot to abſtene fra filthines of Idols, and it that is wy…reit, and Fornicatione: and this his gloſe, it hes pleaſit the haly Spirit & ws, as iudges appoyntit be God to decerne the rycht vnderſtāding of Gods word fra the wrāg. This text and gloſe, is lyke the vulgare interrogatione, and the deif mannis anſwer, that is commonlie rehearſit, quhen twa thingis is alledgit to hauehave aggreance together that hes na ne. Quhow mony myle to Montrois? R. ane poikful of plombes. Siclyke ȝe may ſe, quhow vncraftelie be makis be his ſecunde Notatiōe, the iudgement to be referrit onelyonly to the Apoſtles, and the Scripture na wayis to occupie the place of ane iudge. Lat ony man conſidder that pleaſe, this is ane weake maner of reaſoning: thare is na teſtimonie of the Scripture, put in the ſentence, ergo the iudgement is onelyonly referrit to the Apoſtles. For giuegive he wyl hauehave the iudgemēt referrit to thaim, that is put in the ſentene (as he callis it) the iudgement ſall nocht onelyonly be referrit to the Apoſtles, bot to the haly Spirit, as principall preſident, and iudge of the Councell, and to the Elders and brethren, quha is put als weill in the ſentence, as the Apoſtles, & contenit vnderunder this worde (ws) in the decrete: Quharefore the Iugement is nocht to be referrit to the Apoſtles, ȝea, I will ſay mair, that the Apoſtles hes na mair ado to be Iudges in this mater, nor thay hauehave to be Iudges ouer the hale Scripture: for this decrete is nocht to be eſteamit, as the decrete of man, bot as the decrete of the haly Spirit, quha with his word hes Iudgit, that the Gentiles that beleuis, is exemit fra the Law of Moyſes, and nocht the Apoſtles: for quhowbeit the Apoſtles, Elders, and Brethren, is namit in the decrete, ȝit the decrete is nocht to be callit thare decrete, bot the haly Spirites: And quhowbeit it be callit the decrete of the Apoſtles, it is bot efter the Iudgement of the warld, and efter the cōmone maner of ſpeaking of the Scripture, becauſe the warld Iudges be the thing that it ſeis, and hearis. And tharefore quhen men hearis the Apoſtles, Elders, and Brethren, adioynit with the haly Spirit, in the making of this decrete, becauſe the haly Spirit is nocht corporall, nor viſible, that thay may ſee him, and hauehave communicatione with him viſibly: thay haui…g thare communicatione with the Apoſtles, Elders, and Brethren, quha was corporal and viſible men, lyke vntounto thaim ſelf, appointit be God to reule and teach his Kirk (as his inſtrumentis, quhareby he furth ſettis his Lawis, decretis, and Iudgementis, to the warld: quhilk mouit Paule to call him ſelf Gods labourare: not that he wrocht ſic things be his awin ſtrenth, or be ony vertew of his awin ī him, mair nor the deade inſtrumentis workis with warldly craftis men: bot be his grace and power. 1. Cor. 3.) thay call the decretis of the haly Spirit, the decretis of his Miniſters, as Paule callis the Law of God, the law of Moyſes: and that efter ane familiare maner of ſpeach, vſit in the worde of God: quhilk communicatis and attributis vntounto men that thing, quhilk appertenis onelyonly to God: as Paule callis him ſelf, Father of the Corinthianis. 1. Cor. 4. be the Euangell. Quhowbeit God is all our onelyonly Father, baith of body and Saule: ȝit as he communicatis the dignitie of ane carnall Fatherhead to men, Siclyke, ſuppoſe God be onelyonly our ſpiritual Father, ȝit the Scripturs attributis the ſpiritual fatherhead to mē, be quhom the wor…e & Sacramē tis is diſtributit to vsus, be the quhilk we ar regeneratit. And cō forme to this: Hierome ſayis, that thare is mony thingis ſpokin of in the Scripture, conforme to the opinione of the tyme, that thay thingis is done: and nocht according to that, quhilk the veritie contenit. Hierome in Ieremi. 28. et in Math. Cap. 14. as the Virgine Marie ſaid to hir Sonne Ieſus Chriſte of Ioſeph, behauld thy Father, and I murning ſocht the. Luk. 2. Alſwa the wonderfull Actes that was done in the primitiue Kirk, be the haly Spirit, and the Name of Chriſte Ieſus, thay ar callit the Actes of the Apoſtles, quhilk was done be God, and be men, as his inſtrumentis. Quharefore as thay Actes that was done be God, was attribute to men, ſiclyke this decrete, is callit the decrete of the Apoſtles, becauſe it was put in writ, and maid manifeſt to the Kirk be the Apoſtles, quhowbeit it was onelyonly the haly Spirits.
¶ Mairattoure, in ſa far as the haly Spirit is put Firſte in this decrete, he can nocht ſay, that it was the Apoſtles decrete, or that thay ar namit heirin as Iudges, without he will attribute to thaim, that appertenis onelyonly to the haly Spirit: or els to ſay that the decretis of the haly Spirit, is the decretis baith of God and man, quha will hauehave na companȝone with him, in making of his decretis. And in ſa far as, he attributis be the notatione he makis in the confirmatione of his Thrid Leſſone, and be this ſentence or decrete foreſaid (call it as he pleaſe) the Iudgement onelyonly to the Apoſtles, he dois great iniurie to the haly Spirit, for quhatſumeuer thing he attributis to the Apoſteles, he ſould attribute the ſame, and mair to the haly Spirit, becauſe he is put in the writtin letter, before the Apoſtles, to quhom he geuis the hale Iudgement, making na mentione of the haly Spirit.
Bot happin ſum men will aſk perchance, quhow can the haly Spirit be ane iudge, in maters of debait concerning Religione, or quhow can he decerne the rycht interpretation of the Scripture, fra the wrang, in the earth? I anſwer, it is ſure, that the haly Spirit was ſend to the Apoſtles in the earth, as Chri…te Ieſus promiſit. Iohn. 14. To teach thaim, and the Kirk of God, to the end of the warld all veritie. And tharefore ſen he was, and is ane Doctour of the veritie, ſend to thaim, and the Kirk in earth: quhateuer thay be, that wald tak the Iudgemēt of his awin doctrine (that is the Scripturs, and the interpretatione of thaim) fra him, or the Iudgement of that thing that is contrare to his doctrine (as he war ane Creature that vnderſtude nocht, gif it war rycht or wrang he teachit) or gif thay wald not, grant that he had the properteis conuenient for ane Doctour, as is Iudgement of the mater he teachis, and that he hes, dytit & delyuerit be his miniſters, to the Kirk of God, thay wald hauehave him haldin war nor ane dum Doctour, quhilk war ane blaſphemous thing to be harde.
And gif ony man wil obiect, becauſe the haly Spirit hes not ane mouth, as man to pronounce ſentence, to interprete Scripturs, and to hauehave communicatione with men, as earthly Iudges hes, he ſulde nocht be properlie haldin ane Iudge, or ane interpretoure of the Scripturs.
I anſwer that the mouth of the haly Spirit was the Apoſtles, quha ſpak nocht the Scripturs, nor decernit na thing of thaim, be thaim ſelf: bot the haly Spirit ſpake and decernit be thaim. Tharefore Chriſte Ieſus ſaid to thaim, it is nocht ȝe that ſpeakis, bot the Spirit of your Father that ſpeakis in ȝow. Mat 16. Siclyke quhen Stenin held diſputatione aganis the Libertines and Syrenitis (as it writtin Actor: 6.) Quhilk coulde not be without cytatione, interpretatione of the Scripturs, and diſcretione betuix the rycht vnderſtanding of thaim fra the wrāg: ȝit of this diſputatiōe, the ſcripture attributis na thing to Steuin, bot to the wyſedome and Spirit that ſpake in him, quha was na vther Spirit, bot the Spirit of God: quha ſpake be his Prophetis, Apoſtles, and Miniſters (as his mouth) before this tyme. And ſiclyke ay ſall ſpeake be his Miniſters in the earth (as his mouth) all Godlie maters, and ſpecialie concerning Scripturs to the end of the warlde, according to his promes.
Mairattoure, the Scripturs ſchawis planelie, that the Deuils ſpake on to Chriſte ſaying, giuegive thow caſtis ws oute of this, ſend ws in the heird of ſwyne. Math. 8. Siclyke thay cryit ſaying, thow is the Sonne of God. Mark. 3. Now thay that wyll grant the Deuyll to ſpeak, I way thay wyll nocht denye ſpeache to the haly Spirit. Quharefore ſen the haly Spirit, be the ſcripturs is perfytlie knawin to be ane doctour in earth, and hes communicatione with the warlde, be his Miniſters (as be his mouth), and thay hauehave na Godlie thing, bot be him:
Nocht only may I collectt, that in this councel of the Apoſtles, the haly Spirit is the onelyonly ſpeaking. Iudge, and ſentence geuar be his worde: and the Apoſtles, Eldars, and brethren, is bot men, be the quhilk (as Inſtruments) God the haly Spirit ſpeakis his worde. And ſiclyke the ſecunde part of his notatione, quhilk he makis on the Text, (as he alledgis) is verray ſlycht ſaying, thare is na Teſtimonie of the Scripture put in the ſentence. Tharefore the Scripture na wayis occupyis the place of ane Iudge. I anſwer, the haly ſpirit is firſt put in the wryttin decrete, quha is neuer ſeperat fra his Scripturs, nor Iudgis na vther wayis, nor thay do, nor the Scripturs Iudgis na vther wayis nor he dois. And tharefore he being in the decrete, quha be the mouth of Iames, and Peter pronuncit the Scripturs conteyning the ſentence (as his mouth) it was nocht neidfull that the Scripturs, his Teſtimoneis, quhilk before was rytit be Pater & Iames, ſulde hauehave bene repetit againe in the decrete. Mairattour and the decrete had bene maid on this maner, it hes pleaſit the haly Spirit, & vsus: or it hes pleaſit the worde of God and vsus, it was neceſſare that the warlde hade obeyit the decrete. Tharefore it was ſufficient, that ane of thaim was exprimit in the Decrete, and had nother of thaim bene exprimit in the Decrete, it had gottin credit, bot as the Decrete of men. Quharefore be the autoritie of the Scripturs, and reaſons foreſaid, I conclude, that the Kirk of God, (interprete the Kirk as he pleaſis, and geuing him for diſputations cauſe, that is is repreſentit, other be general or particulare councels, quhow dewlie that euer thay hauehave bene conuenit) is on na wayis appoyntit Iudge be God to decerne, and interprete the rycht vnderſtāding of the Scripture fra the wrang, quhenſumeuer queſtione or debait ryſis for the vnderſtanding of the ſame, nor ȝit na mortall thing. Bot men that hes bene at controuerſie for maters of Religione, hes choſin the worde, and Spirit of God to be thare Iudges, be thaim to hauehave the trew interpretatione of the difficile places of the Scripture, and diſcretione of the rycht vnderſtanding of the ſame fra the wrang.
And alſwa pronunciatione of the ſentence in thare controuerſie, that hes bene at debait for ony mater of religione: and thay hauehave nocht choſin men, to be thare Iudges in controuerſeis, Bot giuegive it war, for the vſing of the ordinarie meanis, quhareby all men, quhilk was of ſound Iudgement, mycht perfytlie ſee, quhen ony men was at controuerſie, quhat was the Iudgement, and ſentence of the worde & Spirit of God, that God walde hauehave ſchawin to the warlde for thaim baith. Becauſe & thay, quhom M. Q. haldis preſently the cheif Paſtours (quhilk he callis the Kirk) war appointit Iudges be God, to decerne and interprete the rycht vnderſtanding of the Scripturs, fra the wrang, throw thare ambitione, and warldly affectionis, the warld ſould liue in perpetuall debait and controuerſie.
For not onelyonly wald thay interprete the Scripture at thare pleaſure, bot alſwa decerne the rycht vnderſtandīg of the Scripturs to be wrang, and the wrang to be rycht, and the pronounce ſentence without the word of God (as thare anteceſſours hes done before, in ſundrie maters of Religione) or thay loſit ane vnce ofthare leuingis, or ane grane of thare vaine honours. And ſwa leane I my Concluſione, direct contrare for the maiſt part to M. Q. confirmit be Scripturs, Reaſonis, and Doctours ſayingis, trewly alledgit (as he alledgis his Concluſione to be) to the Iudgement of the godly and indifferent Reader. Praying the Almychty God to communicat to him, and to all thais quha is of his factione, ſamekle of his wonderful graces, as he thinkis expedient for thaim, to acknawledge thaim ſelf, laying all warldly affectionis aſyde, and to do that thing, quhilk is rycht in his ſycht, quha is bliſſit for euer.
Maiſter Quintine Kennedeis Epiſtle, directit to the Brethren Proteſtantes.
DEIRLY belouit Freindis and Nychbours, I am aduertiſit that thare is ſum learnit men of ȝour ſect, and opinione, quhilk hes promiſit Schortly ane confutatione of the hale Tractiue, quhilk I hauehave laitly ſet furth. In fauour of ȝow, I will do him (quhatſumeuer he be) ſum eaſe and pleaſour. And to that effect I hauehave drawin, and collectit the hale ſubſtance and effect of my buik, in lytle boundis. And gif he, and all the reſt, quhilk fauours his ſect and opinione, wyll confute ony part of this breue rehears of our buik, be ſcripture, Reaſone, and authoritie, conforme to the doctrine of Ancient Fathers, ſic as Hierome, Auguſtine, Ambroſe, Gregore, Chryſoſtome, Damaſcene, Tertuliane, Cypriane, Theophilact, Origenes, or Ireneus, or ony of the reſt of the Ancient Fathers, being trewly alledgit; and applyit in contrare my purpoſe. It ſalbe all alyke as he had confutit all our hale work. And als I obleis my ſelf, be this my hand writt, to renounce my Religione, and ſubiect my ſelf to ȝour factione: quhilk I rekin na les, nor to renunce the aſſurit treuth, and ſubiect my ſelf to great Confuſione and incertitude. &c.